Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. Chrysostom•, are•, are not in St. Chrysostom’s text or in that of any critical edition. In the R.V. they areomitted.—F.G.]•, are those of•, as•, as has one ms.•, as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf[Tregelles, W. and H.] read•, as has the old translation of Mutian.; but it is omitted in the best mss.•, as in•, as is altogether probable and as is generally asserted in the fathers, they were both companionsof St. Paul, though whether they were with him at the same time is not known, and so one ofthem was likely to know and value the work of the other. Moreover, nearly all the varyingtraditions about Barnabas concur in speaking of his preaching at Rome, where he would havebecome personally known to Clement, and whence he may have written this Epistle. If he plantedthe Church at Milan, as is asserted in the title and proper preface for St. Barnabas Day, in theAmbrosian liturgy, he must have passed through Rome on his way.•, as our•, assuming royalty.•, beautiful and good.•, both here and throughout this Homily. It seems better to retain the distinction of the Greekwords.—F.G.]•, but•, but Sav.•, but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading•, but from•, but in•, but the word is not uncommon for holding together a system.•, conj. for•, conject.•, connecting the•, determining the meaning to be•, e.g.•, equals•, generally of mixing wine with water.•, he would understand thus,•, i.e.•, i.e. Isaac. See•, i.e. by Baptism. [The meaning of•, i.e. higher sayings.•, i.e. in matters affecting themselves.860