29 Lit., "when artist has had discussion with fellow-artist."
1 [In Recognitions, x. 1, after the father becomes known, the Apostle is represented as proposing delay in the attempt to convert him.-R.]
3 We have inserted a dei=, probably omitted on account of the previous de/.
4 The words are peculiar. Lit., "eternal punishment awaits you thinking other things, through denial of the fixed dogma" (r9htou= do/gmatoj). The Latin translator gives: "obn veri dogmatis negationem."
7 [The recapitulation of Peter in Recognitions, ix. 26, is in explanation to the sons, and not for a doctrinal purpose.-R.]
8 We have adopted a reading suggested by the second Epitome.
9 The word a0pasi/ai is corrupt. We have adopted the emendation pra=sij. The word is not given in the MS. O, nor in the Epitomes.
10 u9po/ qerapei/aj, which Cotelerius translates recuperata sanitate.
11 Lit., "convinced of the Godhead." "Godhead" is omitted in the Epitomes.
12 [Compare the fuller statement in Recognitions, viii. 61; also Recognitions, x. 48-51.-R.]
13 Or "love of man" in all its phases-kindliness, gentleness, humanity, etc.
15 Matt. v. 39-41; Luke vi. 29. The writer of the Homilies changes the word xitw=na, "tunic," of the New Testamant into mafo/rion, which Suicer describes "a covering for the head, neck, and shoulders, used by women." Wieseler is in doubt whether the writer of the Homilies uses mafo/rion as equivalent to xitw=na, or whether he intentionally changed the word, for the person who lost both cloak and tunic would be naked altogether; and this, the writer may have imagined, Christ would not have commanded.
16 [The larger part of the discussion in chaps. 5-11 is peculiar to the Homilies. There is little matter in it found in the longer arguments of Recognitions.-R.]
18 The following words would be more appropriately put in the mouth of the father, as is done in fact by the Epitomes. Peter's address would commence, "And the parable is." The Epitomes differ much from each other and the text, and there seems to be confusion in the text.
19 This sentence would be more appropriate in the explanation of the parable.
20 The Greek leaves it uncertain whether it is two persons or two things,-whether it is a good being and an evil being, or good and evil. Afterwards, a good being and an evil are distinctly introduced.
21 The word a9i>\/dioj, properly and strictly "eternal," is used.
23 We have adopted an obvious emendation, pa/nta for panto/j.
24 We have translated Schwegler's emendation. He inserted e0n.
26 One MS. inserts before the sentence: "For if in all of us possessions are wont to occasion sins in those who have them."
27 We have adopted Wieseler's emendation of ta/ into kai/.
28 We have changed ei0 into h!.
29 Matt. v. 3. The Epitomes run thus: "Our Lord Jesus Christ, the Son of the living God, said." And then they quote the words of our Gospel.
1 [Homilies XVI.-XIX., giving the details of a second discussion with Simon at Laodicea, are peculiar to this narrative. Much of the matter finds a parallel in the longer account of the previous discussion at Caesarea in Recognitions, ii. iii. (comp. Homily III.), but all the circumstances are different. Uhlhorn formerly regarded this portion of the Homilies as the nucleus of the entire literature. He has modified his view. An analysis of the discussion cannot be attempted; but in the footnote to Recognitions, ii. 19, a general comparison is given of the three accounts of discussions with Simon Magus.-R.]
2 The word properly signifies the "sole government or monarchy of God." It means that God alone is ruler.
4 tw=n para/ 'Ioudai/oij dhmosi/a| pepisteume/nwn bi/blwn. The literal translation, given in the text, means that the Jews as a community believed in these books as speaking the truth. Cotelerius translates: "the books which were publically entrusted to the Jews." One MS. reads, pepistwmenwn, which might mean, "deemed trustworthy among the Jews."
6 One MS. and an Epitome have: "And you must address your arguments to another who acts as judge."
7 The words translated "error," yeu=sma, and "to be in the right," a0leqeu/ein, are, properly rendered, "falsehood," and "to speak the truth."
8 The MSS. read: "not otherwise." The reading of the text is found in an Epitome.