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9 The word repeatedly rendered knowledge and once omniscience in this passage, properly signifies foreknowledge. The argument shows clearly that it means omniscience, of which foreknowledge is the most signal manifestation.
10 An incorrect quotation from Mat. xviii. 7; Luke xvii. 1.
11 This from a various reading.
12 That is, I suppose, who render good for evil.
13 See Luke xii. 6, 7; [Matt. x. 29, 30.-R.].
1 [Comp. Recognitions, vii. 25. Here the narrative is somewhat fuller in deatil.-R.]
2 Cotelerius conjectured sfage/nta for sfale/nta-"being slain on our journey."
3 The first Epitome explains "those whom we seek" as those who are worthy to share ni 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 Epitone.
7 One MS. and the first Epitome read, "as being the greatest blessing."
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 Caesarea Stratonis." The Latin translator trenders "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 dakru/ontaj, 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."
14 e0pi tw=| bapti/smati; lit., "on the condition of baptism."
15 Lit., "the law which is by means of us." But the Epitomus, 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.]