ἄ λλως δὲ καινὴ for καινὴ two lines above, and καινὴ δὲ καὶ αὕτη τ. for ̓ Ιδοὺ … καινὴ τ. in this place; by omitting φησὶ at the end of the objection; and substituting ἵ να δειξῇ for ἐ ὰ ν οὖν δείξω: 1
ἐ σχάτου τῶν ἡμερῶν ἐσχάτων τ. ἡ. (in these last days) Sav. Ben. here and throughout the Homily. The former is considered to be the true reading of the Sacred Text. It is throughout the reading of St. Chrys. as is clear from his argument. [It is the reading of all the uncials; the cursives and the versions are divided. The R.V. follows the correct text.—F.G.]: 1
ὅ τι ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ, &c. The Apostle interprets this by adding the article: ὁ ἐρχόμενος, the well-known designation of the Messiah.: 1
’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus’: 1
’ sake. The supposition that Moses was meant by τὸν χρηματίζοντα is mentioned only to be rejected. [The words: 1
’s Bible Dictionary (where the proportion is stated as 16 out of 32); but my attention was first called to the bearing of this upon the question of authorship by the quick observation of Rev. Hermann Lilienthal. It is not easy to give a precise numerical statement of the proportion because of the large number of historical allusions which can hardly be reckoned as quotations, and also because the New Testament writers often clothe their thoughts in the familiar words of the Old Testament, apparently without any conscious quotation. This matter, however, which cannot be tabulated, is quite in accord with the rest, and the whole Epistle is saturated with the language and the historical allusions of the Psalms. Taking only what may fairly be considered as designed quotations, the relative numbers taken from the Psalms are: Hebrews, 200; St. Luke, 25; St. Paul, 39; all others, 25. The Apocalypse is omitted from the calculation. In the comparatively few quotations in St. Luke less than one-third (17 out of 55) are from the Psalms, and every one of these in recording the words of others; less than one-fifth in St. Paul (16 out of 89); and in the others 22 out of 116. In Hebrews almost exactly one-half.: 1
’s conjectural reading, παρὰ τὸ τοῦ Π. in place of παρὰ τοῦ Π. for which there is also ms.: 1
’s ed. καὶ is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν κ. λ. [The critical editors are not agreed; some insert the καί, others place it in brackets.—: 1
’s edition the passage stands thus: καταπέτασμα ὁ οὐρανός· ὥσπερ γὰρ ἀποτειχίζει τὰ ἅγια καταπέτασμα, ἡ σὰρξ κρύπτουσα τὴν θεότητα. The translation is made as if the pointing was τὰ ἅγια· καταπέτασμα ἡ σὰρξ, κρύπτουσα τὴν θ. Otherwise we must supply ἡ σὰρξ before ὥ σπερ. [The pointing is better as it stands; at most, it is only necessary to understand καταπέτασμα after: 1
’s interest in the Hebrews: that he not only wrote to them, but also intended to visit them;: 1
’s sermons and thus preserved what might have been less deliberately uttered as though it had been thoroughly well weighed. De Ador: 1
’s servant, and cut off his right ear. The servant’: 1
’s son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.: 1
’s text omits ̓ Αβραὰμ, and has δεξάμενος for ἀ ναδεξάμενος: 1
’s text seems needed here. The text of the Homily which he gives in accordance with all the authorities is: ὁ ρᾷς πῶς καὶ σκηνὴν καὶ καταπέτασμα καὶ οὐρανὸν τὸ σῶμα καλεῖ. But there is no appearance that the Apostle called Christ’s body heaven, nor do any of the texts cited show it. If however, we introduce καὶ before τὸ σῶμα, or substitute it for τὸ, we have a good sense, in accordance with the four texts cited by St Chrys. and the explanations which he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is: 1
’s text than to follow the alterations of the English edition—both because the passage is thus much clearer, and because this is professedly a translation of Field’s text, and his critical sagacity must be considered on such a point of higher value.—: 1
’s text, though contained in the Benedictine, and should of course be omitted here.—: 1
’s work for men was concerned, it was universal. He put it in the power of all to believe.—: 1
“But it is probable that the title, Paul the Apostle, was not prefixed to it. For as he wrote to the Hebrews, who had imbibed prejudices against him and suspected him, he wisely guards against diverting them from the perusal by giving his name.”: 1
“Now I tell you before it come, that when it is come to pass ye may believe that I am.”: 1
“The Optative Mode in Hellenistic Greek,” by Prof. H. M. Harman, D.D., LL.D. Journal of Soc. of Bibl. Lit. and Exegesis: 1
δινεῖσθαι. The common editions read κινεῖσθαι. Savile observes that it was the opinion of St. Chrys. that the heaven was stationary, and that the sun, moon and stars moved through it. [Such may have been St. Chrysostom’s opinion, but it does not appear in this passage.—: 1
διοικεῖ : so Tertullian in the well-known words: Adv. Prax: 1
εἰ μὲν οὖν τελείωσις, τουτέστι τῆς τῶν πραγμάτων, τῆς τῶν δογμάτων, τοῦ Βίου ἡ τελείωσις. It is not clear, as Mr. Field remarks, to what the articles τῆς, τῆς: 1
καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.—: 1
καὶ πίστεσιν. [These same two words, ἐ λεημοσύναι καί πίστεις: 1
καὶ παρὰ καιρὸν ἡλικίας. The common texts of St. Chrys. add here ἔ τεκεν, in accordance with the common editions of the New Testament; but in neither case is it supposed to be genuine. [Field’s text omits it, and it is not in critical editions of the text of Heb.—: 1
κατὰ πνεῦμα is the reading adopted by Mr. Field, following herein an ancient Catena [compiled by Niketas Archbishop of Heraclea in Thrace who flourished in the 11th century] which has preserved it: κατὰ τὸν πατέρα is found in all other mss.: 1
μαρτύρων ὄγκον. St. Chrys. connects ὄ γκον with μαρτύρων and takes πάντα as a neuter plural; the words of the Apostle, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος, μαρτύρων ὄγκον, ἀποθέμενοι πάντα: 1
μείζονός εἰσιν ἰσοτιμίας. If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads μεῖζον. Ben. μείζονός ἐστιν, omitting ἰ σ: 1
μετὰ τελείωσιν, i.e. by Baptism. [The meaning of τελείωσις can hardly here be restricted to the baptism of the individual, but rather refers to the perfection of the means of salvation under the Gospel, which the Apostle so often expresses in this Epistle by τελείωσις .—F.G.]: 1
μετὰ τοῦ Υἱοῦ σὺν τῷ Πνευματι τῷ ̔Αγίῳ, sometimes διὰ τοῦ Υἱοῦ ἐν τῷ Πνεύματι τῷ ̔Αγίῳ. They said that the latter, by which they meant to imply inferiority in the Third Person especially, was the only proper form. This gave occasion to St. Basil’s writing his Tract: 1
μονομάχος. The reading of the common editions is [κἂν δοῦλος ᾖ] κἂν ἐλεύθερος, κἂν μόναχος. The word μόναχος had been at a very early period written by some copyists for μονομάχος (Mutianus has: 1
οὐκ ἐκομίσαντο. [St. Chrys. in another work has the reading λαβόντες, but κομισάμενοι is generally adopted by the critical editors as the true text in the Epistle.—: 1
πανηγύρει should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.—: 1
πανηγύρει. See next column. This word is connected with the preceding μυρίασιν ἀγγέλων: 1
παννυχὶς. The term applied by Christians to whole nights spent in Psalmody and Prayer;: 1
πολίτην. The common editions have πλησίον, as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read πολίτην, which is the word used in Jeremiah, according to the Vatican ms.: 1
προκειμένου … προβληθέντος. The former word is used by St. Chrys. to express the portion of Scripture on which he is treating: the latter is a received term in the dialectical method of the Greeks to express a proposition put forward to be argued from, to see what consequences follow from it, with a view of showing it to be untrue, or determining the sense in which it is true. St. Chrys. means to say that this proposition was only thus argumentatively inferred by St. Paul.: 1
σκάμματα, διαύλους, λαβὰς, terms of the wrestling school. σκάμμα, the place dug out for the exercise, hence the exercise itself. δίαυλος, the double course. λαβὴ, the gripe of the wrestler. Thus of Job, on Stat. Hom. i. 16; of the Three Children, ib. Hom. iv. 8, &c.: 1
τὰ προκείμενα. The Sacred Elements there set before God. [The English edition has here missed the sense of πάντα πνευματικὰ γίνεται τὰ προκείμενα. προκείμενα is predicate rather than subject, and πάντα is to be taken with πνευματικά, not with προκείμενα. The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.—: 1
τὴν σάρκα εἰσερχομένην εἰς τὸ ἐσώτ. τ. καταπετ. is closely connected together, and it is hardly tolerable to separate σάρκα: 1
τὴν σάρκα and εἰσερχομένην : and as if in the next clause τουτέστι was a part of the citation, being put by St. Chrys. before the words διὰ τοῦ καταπετάσματος, instead of after them, as in: 1
τότε. Mr. Field seems to think that the Expositor read τότε in the sacred text: though, as he observes, he presently has τό τε. Perhaps the difficulty is avoided by supposing that the word εἶχε: 1
τοῖς γενομένοις ; probably the destruction of the Egyptians and the Amorites, &: 1
τοῖς δεσμίοις. This is held to be the true reading of the sacred text: τοῖς δεσμοῖς μου was substituted here, but not in the body of the Homily, in some mss.: 1
τουτέστι, τὰ προστάγματα and add οὕτω δηλῶν. Mr. Field thinks the passage may be corrupt; the parenthetic words seem added to explain that it is the Christian ordinances: 1
&c…The corrector seems to have misapprehended the meaning of ἐ ξ οὗ in this place.: 1
&c. Mr. Field thinks that either the thread of the discourse is broken, and the second point not mentioned, or (which seems more probable) that it is contained in the words: 1
&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.]: 1
&c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field’s valuable authorities, has the bracketed bits.]: 1
&c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.—F.G.]: 1
&c. [But previously he has connected with γέφος, so that the present. connection with ὄ γκον was probably an afterthought on the spur of the moment.—F.G.]: 1
&c. he indicated the equality of His Substance and His nearness to the Father.: 1
&c., as is read in the received version of the Epistle, where Lachman adopts the reading τίνα: 1
Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word ὑ πόστασιν in the singular is used in the sense of: 1
They are found in the common editions of the Epistle, but are not supposed to be a genuine part of the Sacred Text. [They are rejected by all critical editors, and have very little support from the authorities for this text.—F.G.]: 1
[The English editor seems to have regarded ἅ παξ as the equivalent for the more emphatic ἐ φάπαξ: 1
[This is also given in the margin of W. H. and of the Revisers.] Lachmann [and Tisch., W. H., and the Revisers] read συγκεκερασμένους, which is the reading of some mss.: 1