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65 A distinction has to be made between the Creator, or maker out of nothing, and the framer, or fashioner, or Demiurge, who puts the matter into shape.
66 Lit., "the word against God for the trial of men."
1 The text has: "against Peter."
2 [Comp. Recognitions, iii. 12, for a similar accusation made by Simon, at the beginning of the second day's discussion.-R.]
5 [These chapters are peculiar to the Homilies.-R.]
7 The Gnostic distinction between the God who is just and the God who is good, is here insisted on.
8 Matt. xi. 27; [Luke x. 22. Comp. Recognitions, ii. 47.-R.]
12 Matt. xi. 25; [Luke x. 21.]
13 [Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.-R.]
14 The MSS. read e0ne/rgeian, "activity." Clericus amended it into e0na/rgeian, which means, vision or sight in lpain open day with one's own eyes, in opposition to the other word o0ptasi/a, vision in sleep, or ecstasy, or some similar unusual state.
15 Lit. "to a greater extent."
18 [Comp. xvi. 19. The theosophical views here presented are peculiar to the Homilies, though some traces of them appear in the Recognitions.-R.]
20 The whole of this chapter is full of corruption: "twice"occurs in one MS. Various attempts have been made to amend the passage.
22 The text is corrupt. We have translated e0p'a0pei/rouj trei=j. Some think "three" should be omitted. The three infinated are in respect of heigth, depth, and breadth.
23 As punctuated in Dressel, this reads, "that the infinate is the heart."
24 The emendation of the transcriber of one of the MSS.
25 This refers to the following mode of exhibiting the number: where each side presents the number three.
26 The creation of the world in six days.
27 The seventh day on which God rested, the type of the rest of the future age. See Epistle of Barnabas, c. xv.
28 The words in italics are inserted by conjecture. "Sometimes incomprehensible, sometimes illimitable," occur only in one MS.
29 We have adopted Wieseler's suggestions.
30 This word is justly suspected. The passage is in other respects corrupt.
31 The word "slight" is not used in reference to the character of the faith, but to indicate that the act of faith is a small act compaed with the results that flow from it.
32 We have adopted an emendation of a passage which is plainly corrupt.
33 Doctrines and deeds; lit., the things of your teacher.
34 The MSS. have here e0nergei/a|, "activity." This has been amended into e0nargeia|, "with plainness, with distinctness." 'Ena/rgeia is used throughout in opposition to o0ptasi/a, o#rama, and e0nu/pnion, and means the act of seeing and hearing by our own senses in plain daylight, when to doubt the fact observed is to doubt the senses; o0ptasi/a is apparition or vision in ecstasy, or some extraordinary way but that of sleep; o#rama and e0nu/pnion are restricted to visions in sleep. The lsat term implies this. The first means simply "A thing seen."
35 [Comp. Recognitions, ii. 50, 51, 61-65. The emphasis laid upon supernatural visions in the remainder of the Homily has been supposed to convey an insinuation against the revelations to the Apostle Paul.-R.]
36 Probably it should be a0pekli/nw instead of a0pekri/nw, "you turned aside to another."
37 The words in italics are inserted conjectuarally, to fill up a lacuna in the best MS.
38 e0nargw=j, "with reference to things palpable to our senses."
39 We have translated a bold conjecture. The text has, "The juts not in like manner," without any verb, which Schwegler amended: "To the jus tthis power does not belong in like manner."