0' he says, 'at the hour of prayer, the `ninth hour.
0' Perhaps just at that time they carried and laid the lame man, when people," etc. In the old text the clause auton bastazontej aphnegkan (which should be oi oi bast. auton) seems meant to explain kaq hmeran: they bore him daily, and the same persons carried him away.
6 E. and Edd. toioutoi tinej hsan kai 'Ioudaioi (for oi 'I.) xwleuontej <\=85_oi de (for autoi) mallon xrhmata aitousi <\=85_oi kai dia touto ..."Such sort of people were also [the] Jews, being lame (i e. like many beggars among ourselves): even when they have only to ask for health, yet they rather ask for money ...who even for this reason beset the temple," etc. But the meaning seems rather to be: "See here an emblem of the Jews. Lame, and needing but," etc.
7 outw pasi gnwrimoj hn oti epeginwskon, A. b.c. D. F. Sav. Morel. Ben. But Commelin. and Ed. Par. Ben. 2. after Erasm. adopt the reading of E. ou mhn pasi gnwrimoj hn oqen kai: because of the following comment on epeginwskon. But the meaning is: They were all acquainted with him (it could not be otherwise): but seeing him walking and leaping, they found it difficult to believe that it was he, and yet they could not doubt it. This is well denoted by epeginskon: for we use this word, epi twn molij gnwrizomenwn: strange as it was, they were satisfied that it was he, the man whom they all knew so well.
8 #Edei pisteuqhnai dioto, b.c. di oti A. This seems to be the comment on the remaining clause of v. 10, which we have supplied: but the meaning is obscure. The modern text has edei goun p. oti.
9 oude gar an eyeusato, oud an ep allouj tinaj hlqen. It is not clear who are the alloi tinesj: and something is wanting. In fact, this part of the Homily is very defective. The next sentence seems to refer to the mention of the porch called Solomon's, but evidently supposes something preceding: e. g. "The miracle was performed at the Beautiful Gate, beside which was the Porch called Solomon's."
10 E. and Edd. Kornhlioj alla nhsteuwn huxeto, kai alla oea. "Cornelius prayed with fasting, for one object: and sees a vision of something other than he thought for."
11 It can hardly be imagined that St. Chrysostom's meaning is correctly reported here. 'En arxh tou dihghmatoj, can only mean, In the beginning of the narrative (of this miracle). It seems that the case of this man, who at first lies at the gate of the temple, unable to stir, and in the end, enters with the Apostles walking and leaping and praising God, furnished the theme for the ethical part of the discourse. "There is the like cure for our souls: let us not give over for want of success in the first attempt, but begin again after every failure."
12 Ouden mega esti gen. didask. thj oik. Ou mikron k. t. l. The passage is manifestly corrupt, and the mss. lend no assistance. Ben. conjecturally, Nihil majus est quam esse doctores orbis: nec parum, etc. Ed. Par. Ben. 2. Fortasse, oukoun mega. But it is more likely that something is wanting, e. g. "It is no great matter [to be free from the vice of swearing. But to set an example to others would be a great thing], to be teachers herein of the whole world," etc.
13 'Alla pou qeleij idein. agaphte, oti o poluj oxloj k. t. l. The modern text, 9O poluj oxloj, agaphte, k. t. l.