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Homily XIII.

[1] [Comp. Recognitions, vii. 25. Here the narrative is somewhat fuller in detail.—R.]

[2] Cotelerius conjectured σφαγέντα for σφαλέντα—“being slain on our journey.”

[3] The first Epitome explains “those whom we seek” as those who are worthy to share in Christ or in Christ’s Gospel.

[4] [In Recognitions, vii. 26, 27, the recapitulation is more extended.—R.]

[5] The text is somewhat doubtful. We have given the meaning contained in the first Epitome.

[6] θρήσκεια.

[7] One ms. and the first Epitome read, “as being the greatest blessing.”

[8] Lit., “desire.”

[9] The Greek has, “apart from divine piety towards God.” As Wieseler remarks, the epithet “divine” is corrupt. The meaning may be, “without having known the proper mode of worshipping God.”

[10] This clause, literally translated, is, “and sometimes impelling it with oars, they brought us along the land; and sometimes sending for provisions, they conveyed us to Cæsarea Stratonis.” The Latin translator renders “to land,” not “along the land.” The passage assumes a different form in the Recognitions, the first Epitome, and the second Epitome; and there is, no doubt, some corruption in the text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in the Recognitions. Various attempts have been made to amend the word.

[11] [Comp. Recognitions, viii. 7, where the studies of the brothers are more fully indicated, as a preface to the discussions in which they appear as disputants.—R.]

[12] Lit., “that we may be able to partake of common salt and table.”

[13] Lit., “to this.”

[14] ἐπὶ τῷ βαπτίσματι; lit., “on the condition of baptism.”

[15] Lit., “the law which is by means of us.” But the Epitomes, and a various reading in Cotelerius, give “our law.”

[16] Lit., “since your mother is faithfully disposed in regard to baptism.”

[17] The second Epitome makes her the wife of Peter: a various reading mentions also her hostess.

[18] Dressel strangely prefers the reading “Faustinus.”

[19] Lit., “doing what was becoming to the truth.”

[20] [This detailed discourse is peculiar to the Homilies. In Recognitions, vii. 37, 38, there is, however, a briefer statement on the same topic.—R.]

[21] Lit., “hope.”

[22] The Greek is αὐτοῖς σωφρονοῦσι. The Latin translator and Lehmann (Die Clementinischen Schriften, Gotha, 1869) render, “to those who are chaste, i.e., love or practice chastity,” as if the reading were τοῖς σωφρονοῦσι.

[23] Lit., “when.”

[24] κόσμῳ—properly ornaments; but here a peculiar meaning is evidently required.

[25] Lit., “as being chained with gold.”

[26] Ps. xlv. 11.

[27] “In her unseen choice” means, in what course of conduct she really prefers in her heart. This reading occurs in one ms.; in the other ms. it is corrupt. Schwegler amended it into, How shall she be chaste towards him who does not see what is invisible?” and the emendation is adopted by Dressel.

[28] There seems to be some corruption in this clause. Literally, it is, “and you will not scruple, if you love, I mean, to become a father.”

[29] Lit., “larger” than usual.

[30] ὑποπτεύει. The Latin translator and Lehmann render “respects” or “reveres.”

[31] [Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.—R.]

[32] We have adopted an emendation of Wieseler’s. The emendation is questionable; but the sense is the best that can be got out of the words.

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