0' on account of their reverend manner of life: but the same (?) are also called sicarii, because of their being zealots." For a further illustration of the way in which the modern text was formed, especially in respect of its use of the Catena (see p. 279, note 3), compare the latter with Oecumenius on this passage. The Catena, namely, cites from Origen: "Among the Jews are treij aireseij genikai Pharisees, Sadducees, Essenes: these (last) exercise a more reverend manner of life, being lovers one of another and temperate: whence also they are called Essenes, i. e. osioi: but others called them (?) sicarii, i. e. zealots." (Oecumen. using the Catena, makes a continuous exposition from Chrys., Origen, and Josephus. Mod. text from the same materials, interpolates the text of Chrys, as above.
9 B. alone of our mss. gives the negative which the sense requires; restored to the text by Ed. Par. Ben. 2.
10 The cupbearer may be Narcissus (Rom. xvi. 11): the name of the concubine is not mentioned. In one of his earliest works, Adv. Oppugn. Vitoe Monast. i. §3. t. i. p. 59. D. St. Chrys. relates that Nero cast St. Paul into prison, and in the end beheaded him, in his rage at the loss of a favorite concubine, converted by him to the faith.
11 Ben. hspasato, which is the reading of D. only: all the rest epespasato.
12 In the original, muriadaj pollaj. The deacon is probably Chrys. himself; the bishop, Flavian.
13 kai mh meta thj hmeteraj blabhj. Mod. text and Edd. kai ei mh, which is ambiguous. "The thing to be considered is, whether they are offended dikaiwj kai mh meta t. h. b. justly, and not with concomitant hurt to ourselves should we give way." As in the case afterwards mentioned, the sitting at meat in an idol's temple; the "weak brothers" were offended dikaiwj, and to abstain from such conduct was not attended with any moral hurt or loss to the men of "knowledge."
14 otan toinun adiaforon h to kwluma, ginesqw. Ben, quando igitur indifferens est, abstineatur. But the kwluma (which is overlooked in this rendering) seems to mean, the hindrance to the apotacasqai, which latter will be the subject to ginesqw. For instance, if the impediment urged by others against a person's taking the monastic vows be a thing indifferent, let him take them. Else, if we were to look to this only-viz. that this or that man is offended-pollwn exomen aposthnai-many are the right undertakings we should have to forego or desist from: as on the other hand were we to make it a rule to despise all considerations of offence, we should have to be the ruin of many a brother.
15 Namely, in a matter where the duty of persisting in our course is plain-viz. where the other is offended ou dikaiwj, and to give way would be meta thj hmeteraj blabhj-then, even though great evils to him or others result from our not giving way, we must take no notice of the offence, must allow it no weight.
16 autoj de ouk eti. Here, as above, p. 118, it seems to be assumed that St. Paul's judaizing at Jerusalem gave offence to the Gentile brethren in his company.
0' etc., shows that he suspected it to be a pretext, Paul's saying that he wasa Roman: and perhaps he surmised this from Paul's apparent insignificance."
8 Mod. text interpolates: "So far was it from being a falsehood, his saying, etc., that he also gained by it, being loosed from his chains. And in what way, hear." And below, altering the sense: "He no longer speaks to the tribune, but to the multitude and the whole people."
9 Mod. text "When he ought to have been pricked to the heart, because (Paul) had been unjustly bound to gratify them, he even adds a further wrong, and commands him to be beaten : which is plain from the words subjoined."
10 Mod. text "Now some say, that he knowing it speaks ironically (or feigns ignorance, eirwneuetai); but it seems to me, that he did not at all know that it was the high priest: otherwise he would even have honored him: wherefore," etc. In old text tinej fasi, placed before oti ouk hdein, k. t. l. requires to be transposed.
11 Mod. text "Away with the thought: he appears to have done neither the one nor the other: but to one accurately considering it, the words," etc.
12 Parainousi, all our mss. But Erasm. debacchantur, and all the Edd. paroinousin, contrary to the sense.
13 Other interpretations are given