33 Here and again below the Catena and Mutianus read "eternal," and so one ms. a priori manu. [The reading ai0wniou of the Textus Receptus is far better supported, and is retained by all critical editors. It is also the reading of one of Field's mss., although with a9gi/ou written above it.-F. G.]
36 monoma/xoj. The reading of the common editions is [ka@n dou=loj h\|] ka@n e@leu/qeroj, ka@n mo/naxoj. The word mo/naxoj had been at a very early period written by some copyists for monoma/xoj (Mutianus has monachus), and the interpolator misapprehending the drift of the passage had inserted ka@n e0leu/qeroj. Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word qhrioma/xoij (bestialibus Mut.) just below, for which qeoma/xoij had been substituted in the common texts. Both conjectures are now confirmed by ms. authority. The gladiators, especially the bestiarii, who fought with wild beasts, were regarded as a most degraded class.
39 e0pitri/mmasi, what they rub on.
40 duseidi/a. Mut. and one ms. have duswdi/a, "ill savor."
4 "inaugurated." [e0gkekai/nistai. It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate and consecrate. The English editor has adopted the former throughout this homily; but as the common meaning in the LXX. is consecrate, and as the common name of the festival of the dedication of the restored temple was e0gkai/nia, it seems better to keep to the word adopted both by the A. V. and the Revision.-F. G.]
6 This is not a citation of any words of our Lord: but probably John xv. 27. which is substantially equivalent, was the passage intended; the words are those of 1 Tim. v. 21 [I charge thee before God, Diamartu/romai e0nw/pion tou= Qeou=] thrown into the imperative form.
7 [diaporqmeu/wn, see above, p 379, note 1.]
8 Mr. Field points the passage thus: "we could never have been saved; if our Lord had not died for us, the Law would not have had power," &c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.'s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field's pointing gives essentially the same sense and is more in St. Chrysostom's style.-F. G.]
9 o#qen. so Hom. v. 5, p. 69 on c. iii. 1.
10 krathtiko/n. The common text, besides other additions, adds the explanatory words tou= ai#matoj "of the blood."
11 The common editions add o@n, determining the meaning to be "he [or it] shows that blood and water are the same thing."
13 or, "and we may almost say that according," &c.
14 Or as the position of fhsi; after ai[ma would seem to imply was the interpretation of St. Chrys.: "This blood is that of the New Testament," &c.
16 or, "samples," "means of showing."
17 The Greek is ta\ h9me/tera, including all our sacraments, services, relations, life and conversation. See Hom. xiv. [3]. [S. Chrys. there describes the heavenly things as "spiritual," and here, in accordance with the whole context, he must refer more to the spiritual than to the outward and ceremonial side of our religion.-F. G.]
18 [There is a paronomasia here which is difficult of expression in English; lit. "our citizenship is in heaven, yet we live as citizens here."-F. G.]
19 [This passage is obscure; but the meaning seems to be, "This teaching, given above, is the philosophy of those Christians who are called to such studies."-F. G.]
20 qusi/aj. Mr. Field adopts the reading of the later mss. (and common editions) ou0si/aj, "substance," or "possession." But the three mss. which he usually follows and the old translation read qusi/aj, which has been followed in the translation. [There are, however, as many mss. on the other side, and whether ou0si/aj be translated "possession" or "reality," it would give an excellent sense and one well in accordance with the context.-F. G.]
24 a9pto/meqa tw=n pragma/twn. The expression (tou= pra/gmatoj a#ptetai) is repeated in each of the three instances that follow: in the translation it is varied.
2 a#pac, "once for all." [The English editor seems to have regarded a#pac as the equivalent for the more emphatic e0fa/pac of vii. 27, ix. 12, x. 10, both here and throughout this Homily. It seems better to retain the distinction of the Greek words.-F. G.]