0' i.e. the Gentiles hearing the word before you. But Cat., kai touto ou pro umwn, par umwn de k. t. l. (attested by the mutilated reading in B.) which we have expressed in the translation.-The mod. text has plhn touto ou par hmwn, par umwn de gegone to pro umwn ofeilon: which Ben. takes to be corrupt, but leaves in the text, only adopting in the translation to par hmwn ofeilon, which interpres legisse videtur. Downe ap. Sav. proposes to pro toutwn umin ofeilomenon vel ofeilon. Sed praestare videtur lectio quam propono, quamque secutus est vetus Interpres Latinus, Ben. forgetting that the Latin version is Erasmus's (Veruntamen hoc non ex nobis facimus. A vobis autem factum est. quod a nobis oportebat, Erasm.) and was made from E. which has no such reading here. Ed. Par. Ben. 2. expresses the sense of E. thus, Quod nos oporteat ante vos gentes erudire,' it is your doing that it is become our duty to teach the Gentiles before you.
16 aplastouj ontaj (i.e. the Gentiles who would otherwise have received the Apostles) kakourgwj dieqhkan, evidently the interpretation of ekakwsan: not evil-treated the Apostles, etc.
17 Mh touto elattwsewj einai nomishj. The innovator (Edd.), mistaking the meaning, connects this and the following clauses thus: "For when they said, ote gar elegon, "Which witnessed," saith it, "before Pontius P., then the (His?) boldness was shown, but here he speaks concerning the people:" what he meant is not easy to see, nor does it much matter. Below, entauqa peri tou laou fhsin, i.e. the parrhsia is in reference to their own nation (Israel): they spake boldly to the Gentiles, fearless of the reproaches of the Jews.
18 It seems clear from the fact that the apostles are said to have been aware (v. 6) of what the Jews had done against them, that the word ormh (v. 5) can hardly mean an "assault" (A. V.) or even "onset" (R. V.) in the sense of any open violence. There would be no propriety in Luke adding that they became aware of an attack upon them. 9Ormh must have here the sense of appetitus animi-a strong movement of mind, an intention to attack them- "Trieb" "Drang." (Meyer.) The word occurs in but one other passage (Jas. iii. 4) where the ormh of the pilot is spoken of as directing the ship, evidently, meaning the "purpose" or "intention." (So Trench, Gloag, Meyer, Lechler, Alford.)-G. B. S.
19 oudamou ton qumon autwn ekkaiontej (restored to its fitting-place after katefugon), i. e. as on all occasions we find them for-bearing to kindle the wrath of their enemies, so here, seeing the intended assault, they fled. Mod. text enqa oudamou and ekkaiein hn, "fled to Derbe," etc. where (the enemies) had nowhere power to let their wrath blaze against them: so that they went away into the country-parts, etc.
20 So the order must be restored instead of, kai touto fhsi dia pistewj ouk ec hmwn: alla to pleon tou Qeou: Qeou gar fhsi to dwpon. The mod. text, "And that it is not ours, but the more (part) God's:" hear Paul saying, "And this not of ourselves, it is the gift of God:" omitting dia pistewj, which is essential to the sense.-Perhaps we may read, kai touto, fhsi, to <\dq_dia p."
21 eautouj etalanisan, "not as thou, eautouj emakarisan."
22 dia thn wmothta kai thn apanqrwpian. A strong expression, but so in the Homily on the Parable of the Virgins, Matt. p. 751, Am. Ed. p. 470, he interprets that the oil is charity (alms-giving), and that even virgins, lacking this, "are cast out with the harlots:" kai ton apanqrwpon kai ton anelehmona isthsi met= autwn (sc. twn pornwn).
23 meta aponoiaj, so Hom. xxxi. p. 196, ouk apenohqhsan, "they did not bear themselves proudly."
24 oukoun kai tapeinousqai xrh. "if he to whom most is forgiven, loveth most, so ought he to whom, more is given, to humble himself more."
25 kai tauton ginetai, oion an ei tij pathr yuxrou (mod. text om.) kai pera tou deontoj malqakou paidiou k. t. l. plakounta epidw kai yuxron kai osa terpei monon k. t. l. Erasmus translates loosely, videns puerum, quem supra modum tenere amat, oegrotum, illi frigida et quoecumque ablectant, porrigat. Ben., si pater nimis molli puero, etsi infirmanti, frigidam placentam et quoe solum oblectant porrigat. If the text be not corrupt, pera tou d. malq. may mean, "brought up more tenderly than need be although ill," and yuxrou, "silly." But the yuxron following may rather imply the physical sense as above expressed: the child is a poor creature, with no warmth or life in it, yet the father instead of warm and nourishing food, gives it cake and cold drink, etc.
26 Dia ti ekrothsate; even now while he was protesting against this evil custom, derived from the theatres, some of the hearers could not refrain from expressing their approbation by applause.-Comp. de Sacerdot. lib. v. init. Hom. xv. in Rom. fin, Hom, vii. in Laz. §I. xvii. in Matt §7.
27 malista men oude outw xrhsimoj o epainoj. i.e. as appears from the context, "to the preacher:" it does him no good, it is even a harm, both by hindering him (kwluma) and by elating his mind (skirthmata kai phdhmata thj yuxhj). In the intermediate clause, all' ouk an hkribologhsamhn, mh me tij agroikiaj grafetw, the meaning implied seems to be-"as it would be easy to show, were it not ungracious to point out to you how little your praise is worth."
28 Perieimi gar toutouj zhtwn. Read tropouj. Mod. text adds pantaj eidena to the former sentence, and here II. gar kai autoj tropou pantoiouj epizhtwn.
29 dia twn xrwmatwn thj arethj. Erasm. and Ben. ungrammatically, propter (ob) coloris virtutem; as meaning that such is the virtue or value of the colors, that they are fit to be employed only on imperial portraits. But the connection is plainly this: "the colors are the hues of virtue, the pencil is the tongue, the Artist the Holy Spirit." In the next sentence the old text has: ouk eukolon touto alla to mh pollh sunhqeia katorqwqhnai, which is corrupt, unless indeed it may be construed, "but (it is) the not being, by reason of long habit, successfully achieved: i.e. it only shows that I have not, such is the force of long habit, succeeded in carrying my point." The mod. text Ouk euk, to pragma dokei, kai touto ou fusei alla tw sunhqeia pollh mhpw katorqoun auto memaqhkenai."It seems to be no easy matter, this: and this, not naturally, but by reason that from long habit you have not yet learnt to effect this reformation."
30 ouk hsuxia kai sigh (mss. hsuxia kai sigh) ta panta kekosmhtai (mod. text katexei). We alter the punctuation, and understand by ta panta not "all the proceedings in Church," but "all nature."
31 otan panta sullegh, when all (that he has spoken) is gathered in by diligent attention of the hearers. Mod. text otan touj karpouj sullegh, "when he collects the fruits."