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Homily XVIII.

[2] [Comp. xvii. 5, and Recognitions, iii. 37, 38.—R.]

[3] There is a lacuna in one of the mss. here, which is supplied in various ways. We have inserted the word “goods.”

[4] This translation of Cotelerius is doubtful. More correctly it would be, “by gratifying different people,” which does not make sense. Wieseler proposes, “by gratifying in different ways.”

[5] The text seems corrupt here. Literally it is, “from Moses to the present times, as has been written, He is just also.”

[6] Luke xviii. 18, ff.; Matt. xix. 16, ff.

[7] Matt. xi. 27; [Luke x. 22. Comp. Homily XVII. 4; Recognitions, ii. 47, 48. The discussion here is much fuller.—R.].

[8] Lam. iii. 38.

[9] The words in italics are inserted to fill up a lacuna which occurs here in the Vaticanms.

[10] The Greek has “but.”

[11] [The remainder of the Homily is without a close parallel in the Recognitions.—R.]

[12] Lit., “caught in the act.”

[13] This passage is deemed corrupt by commentators. We have made no change in the reading of the mss., except that of νενικημένην into νενικημένος, and perhaps even this is unnecessary. The last sentence means: “A man may overcome the weakness of his adversary: but he does not therefore strip him of the truth, which he possesses even when he is conquered.” The Latin translation of Cotelerius, with some emendations from later editors, yields this: “But they say that I, a magician, am not merely conquered by Peter, but reduced to straits by his reasonings. But not even though one be reduced to straits by reasonings, has he the truth which is in him conquered. For the weakness of the defender is not the truth of the conqueror.”

[14] Κυρία.

[15] The text is corrupt. Various emendations have been proposed, none of which are satisfactory. Uhlhorn proposes, “That there is a standing one, one who will stand. You who are opposed, learn how you disbelieve, and that this subject which you say is the power unrevealed is full of ignorance.” P. 328, note 1.

[16] The text is corrupt. We have placed διὰ τὸ after εἰδέναι.

[17] Another reading is: “Were not those deemed better worthy than any one else to know Him?”

[18] Matt. xi. 25; [Luke x. 21; comp. Recognitions, iv. 5].

[19] The passage does not occur in Isaiah, but in Ps. lxxviii. 2. The words are quoted not from the LXX., but from the Gospel of Matthew (xiii. 35), where in somemss. they are attributed to Isaiah. See Uhlhorn, p. 119.

[20] The words in italics are omitted in the mss.; but the context leaves no doubt that they were once in the text.

[21] Luke xi. 52.

[22] Matt. vii. 2; [Luke vi. 38].

[23] Luke viii. 18.

[24] Isa. xl. 26, 27.

[25] Deut. xxx. 15.

[26] Matt. vii. 13, 14.

[27] Luke xviii. 18, ff.; Matt. xix. 16, ff.

[28] Isa. i. 3.

[29] Cotelerius’ms. inserts “the Creator” (Demiurge).

[30] We have adopted the Latin translation here, as giving the meaning which was intended by the writer: but the Greek will scarcely admit of such a translation. Probably the text is corrupt, or something is omitted. The literal translation is, “in consequence of the unjudging supposition on account of the goodness.”

[31] Mark xii. 24.

[32] “Incomparably wicked, more wicked than;” literally, “incomparably wicked as.”

[33] The Greek has ὁμοίως, “in like manner.” We have translated ὅμως.

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