10. Mai adds a passage enlarging upon the idea, "and with the tempest of the waves does away with the tempest of their soul, rebuking them, and at the same time admonishing them, that their fear was caused not by the trials that befel them, but by the weakness of their faith."
11. Mai from A. f. 126. appends a passage containing two allegorical interpretations, the first explaining the lake as signifying Judaea, in which a tempest rose against the disciples, appeased by Christ, when after His resurrection He said, Peace be unto you: and the second the more ordinary one of the ship being the Church, the saints the rowers, &c.
12. As a general rule, the Syriac is a very exact translation of the Greek, to judge by the fragments in Mai: here, however, the word κατενείματο , which he renders "divided" or "shared," has probably only the meaning of "possessed," the proper signification being to "graze off' land with cattle," "depasci."
13. S. Chrysostom also speaks of soldiers having a seal, at the end of Hom. iii. in Ep. ii. ad Cor. "For like the seal that soldiers have, so He also gives the Spirit to the faithful, that shouldest thou desert, thou mayest be detected by all. For the Jews indeed had circumcision as a seal, but we have the earnest of the Spirit," And in the Martyrdom of S. Maximilian, we learn that this was a stamped piece of lead, worn probably only by new recruits: for when he was required to take the military oath, he refused, saying, "Non accipio signaculum saeculi, et, si signaveris, rumpo illud, quia nihil valeo. Ego Christianus sum: non licet mihi plumbum collo portare post signum salutare Domini Jesu Christi, Quem tu ignoras." Du Cange Glos.----By the fathers, the word "seal" is generally applied either to baptism or ordination: but it has several less frequent meanings.
14. Of this portion of the commentary Mai has recovered but very little: this passage, however, is found by him in one Catena A. f. 130, but with three or four slight additions; of which the most important is, that it inserts here, "which was a very great sign of the reality of His flesh, and of His trampling down pride ; for they did not follow Him at a distance, but closed Him round on all sides."
15. Mai adds from H. f. 30. an allegorical interpretation of the two miracles given there under the names both of Origen and Cyril, and in Corderius under those of Cyril and Geometra. In the appendix however to vol. xiv. of the Bibliotheca vet. Patrum Gallandii, p. 95, it is found in Origen's Commentaries, and to him therefore it should be assigned.
16. Heb.11:6.
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