0' God, Whom ye 'ignorantly worship, he says). Now the times of ignorance," etc.-Mod. text. "Why did he not immediately come (esth) to Philosophy, and say, God is incorporeal by nature, invisible and without form? Because it seemed superfluous at present to say these things to men who had not yet (mhtw om. E.) learned that there is but one God. Therefore leaving those matters, he addresses himself (istatai) to the matter in hand, and says, Now the times," etc.
0' and terrified them, then he seasonably adds this, `Having raised Him from the dead.
0'" Which is clearly not Chrysostom's meaning.
10 Old text inserts here the whole of v. 30, 31, then, kaitoige fhsin, wrisen hm. anasthsaj auton ek nekrwn. Kataseisaj autwn thn dianoian tw fobw, tote epagei touto. It appears from the Recapitulation that kat. tw f. refers to the preceding verses, being explained by deicaj anapologhtouj: and epagei touto to the first clause of v. 30, the overlooking of the times of ignorance. We have arranged the matter accordingly.-Mod. text, v. 30, 31. "See, having agitated their minds by saying, `He hath appointed a day,
11 ouk eferen, all' ethketo. The latter word seems incongruous, unless there he a reference to what St. Paul says of the state of his mind while waiting at Athens, in 1 Thess. ii. 1. q.d. this is not the state of feeling in which one is apt to give way to anger and irritation.
12 ama men tou nomou luomenou fhsin loipon, ama de didaskontej eusebeian touj anqrwpouj. i. e. "of which dispersion the consequence was indeed a breaking down, it may be said, of the Law (by intermarriages, etc.), but withal a spreading of the true religion among men." Mod. text, having mistakenly changed pro to apo, inserts ec ekeinou "from that time" before tou nomouq: and also omits fhsin loipon, which the innovator did not understand.-'All' ouden isxusan (mod. text, ekerdanan) ekeinoi. But those Jews, for all their success in spreading their religion, availed nothing, save that they got (more) witnesses (marturiaj perhaps should be marturaj) of their own proper calamities (when the wrath came upon them to the uttermost), i.e. they prepared the way for the Gospel. but for themselves they availed nothing, but only to increase the number of those who should bear witness to the truth of God's judgment upon them for their unbelief.
13 This, as it stands seems to be meant rather for the Manichaeans than the heathen philosophers, to whom, he has just before said, the very notion of creation was strange. But the whole exposition is most inadequately given, through the carelessness or incompetency of the reporter. To be referred to the heathen, it should be allon men einai kurion (as Jupiter) ou poihthn de: and this is favored, perhaps, by the unnecessary thn de (omitted by A. B.) as remaining from ou poihthn de agennuton ulhn upotiqentej.
14 'Entauqa loipon ainigmatwdwj eipe to autou kai esthse-i. e. in speaking of God, he at the same time hints at the coequal Godhead of the Son: for He also is Creator and Lord. See p. 233 in the comments on v. 23, and v. 25, 26.
15 oti ouk esti merikh, oude yuxh tou anqrwpou. "This is very obscure, and seems remote from the matter in hand. Hales ap. Sav. thinks it has come into the text from some other place. I should rather think the passage either mutilated or corrupt." Ben. "There is nothing either obscure or corrupt in the passage." Ed. Par. The meaning seems to be, As the whole creation is the work of One God, not merikej but to kaqolou, so are all mankind, universally, His work; the soul too, as well as the body.
16 This and the following sentences seem to be fragments belonging to the preceding exposition. But the whole is too confused and mangled to admit of any satisfactory restoration.
17 IIwj kai anqrwpoj gegone. Or (see note 2.) "How He (the Son) became man"-as belonging to some other place; e. g. after oudepw ta megala eipen. Or this may be put in the place of pwj qerapeuetai, note 8. Mod. text. "Having before shown, how the heaven was made, then he declared," etc.
18 apefhnato: above, to mhdenoj deisqai, oper apefhnato.
19 This also may be part of the argument against the Arians, which Chrys. seems to have brought into his exposition. See note 2.
20 This is clearly out of place. Perhaps pwj kai anqrwpoj gegane (note 5.) belongs here.
21 Kata taj oroqesiaj. Perhaps Chrys. may have read kata taj or. in his copy of the Acts: as Cod. Bezae and S. Irenaeus, kata thn oroqesian.
22 Mod. text spoiling tbe sense; "And this he says showing that not even now had they, having sought, found: although He was as plain to be found as anything would be that was (set) in the midst to be handled."
23 Old text: Toutestin, oikeiouj, eggutatouj wsper paroikouj kai geitonaj otan legh: so Cat. The two last words are out of place; we insert them with the text-words after # /Ia gar mh. The sense is: He does not mean, with the heathen poet, that mankind came from God by generation or emanation: but that we are very near to Him.
24 Here mss. and Edd, have ouden gar outwj anqrwpoij enantion, as if it meant, "nothing so goes against men as strangeness." We place it in what seems a more suitable connection: "We ought not to think," etc. for so far from "the Godhead" being "like unto such," nothing is so much the reverse of like unto men, who "are his offspring."
25 ti gar\ uper touto Qeoj\ oude touto: alla tewj touto: A. b.c., ti gar to uper touto qeoj: oude k. t. l. Cat. om. ti gar to, and alla tewj touto. Mod. text, all' uper touto. ti dai to uper touto\ Qeoj: all' oude touto, energeiaj gar estin onoma: alla tewj touto.
26 Possibly the connection may be, "He is not addressing himself to the notions of philosophers, (supra, note 1, p. 234). for them he insinuated to aswmaton by the 'En autw zwmen, the intimate presence of Deity, the denial of body by the denial of diasthma which is necessarily implied in the notion of body. But he speaks to the many, and puts it to them in this way, We, being in respect of the soul, akin to God, ought not to think," etc.-Mod. text omits proj touj pollouj.
27 Here the mss. and Edd. have the sentence all' eipoi an tij-o logoj autw, which we have transferred above, p. 234, note 1. In the next sentence, ei gar hmeij ouk esmen omoioi ekeinoij to kata yuxhn, A. b.c. omit the negative, which Cat. and mod. text retain.
28 Ei gar h texnh h dianoia eure, A. b.c. but Cat. om. ei gar, mod. text h gar texnh h d. eure. Dia touto outwj eipen: A. also has this last clause, which is unknown to b.c. Cat. In the translation we assume the reading to be, Ei gar oper h t. h d. eure-dia touto outwj "texn. h enq. a."-oper oun t. h d. a. eure, touto o Qeoj, kai en liqw ousia qeou.
29 i. e. in v. 27. "that they should seek the Lord ...being, as He is, not far from every one of us." But text refers it to the following clause, by adding eipwn.
30 IIasi gar tauthn pareixe pistin, i. e. God; but C. and mod. text pareixon, as if it meant "the Apostles gave assurance of Christ's resurrection," overlooking the pistin parasxwn of the text.'
31 Mod. text "The things spoken have given proof of His rising from the dead."
32 A. b.c. meta gar tauta kaqolikaj eidenai autw. The sense would be satisfied by meta to taj kaq. eidenai autw xaritaj. Mod. text. "Together with the reckoning up of what God has done for us in common (benefits), so many that none is able even to number them, and giving Him thanks for all these, let us all bethink us of what has been done for each one of us, and reckon them up day by day. Since then these," etc.
33 twn iatrwn twn ekei. Mod. text omits twn, and adds menein, kai: "the physicians ordering him to stay there." The mss., except A. which has preserved the true reading eircato, have hrcato, whence Erasm. Ben. coepit gargarizare-just what the boy refused to do. He would not take the gargle, nor any other medicine or food.-For sbennutai we restore with mod. text sbennunai.-wj dhqen filosofwn either as above, or "to show his strength of mind forsooth."-uper filoneikiaj, B. filotimiaj. (Erasmus' translation is altogether wide of the sense.)
34 aplwj de (kai mod. text.) ashma. Meaning perhaps, "being speechless, he read and heard, but could not give tokens of understanding what he learned."
35 mss. kai o pathr autw kathrato, kai teleuthsai huxeto kai h mhthr: eti gar etuxe zwn o pathr autou. Mod. text. "His mother prayed for him to die, and his father cursed him, for he was yet living."
36 tuxon aplastwj zhtountwn: meaning perhaps, in earnest not for form's sake. The occasion of this strictness was doubtless the affair of Theodorus the Sicilian, see t. i. 343 B. and 470 D. (