10 a0nable/yai. It signifies either to look up, or to recover one's sight. Possibly the second meaning is the one intended here, corresponding to the words of our version: "Then your eyes shall be opened."
11 Gen. iii. 22.
12 Gen. iii. 5.
13 Ex. xxii. 28.
14 Deut. iv. 34.
15 Jer. x. 11.
16 Deut. xiii. 6.
17 Josh. xxiii. 7, LXX.
18 Deut. x. 17.
19 Ps. xxxv. 10, lxxxvi. 8.
20 Ps. l. 1.
21 Ps. lxxxii. 1.
22 [Comp. Recognitions, ii. 39.-R.]
23 Deut. x. 14.
24 Deut. iv. 39.
25 Deut. x. 17.
26 Deut. x. 17.
27 Isa. xlix. 18, xlv. 21, xliv. 6.
28 Deut. vi. 13.
29 Deut. vi. 4.
30 Josh. xxiii. 7, LXX.
31 Namely, the gods.
32 Ex. xxii. 28. The MSS. omit qeou/j, though they insert it in the passage as quoted a little before this. One MS. reads "the ruler" with our version.
33 Jer. x. 11.
34 Gen. i. 1.
35 Ps. xix. 1.
36 Ps. cii. 26, 27.
37 [This statement of the subjective method of interpretation is in curious harmony with the prevalent theory of this work respecting the mixture of error and truth in the Scriptures.-R.]
40 Probably tolmh/mati should be changed into o0rmh/mati, or some such word: making known that an act of injustice has been committed by taking its departure.
41 This might possibly be translated, "let him leave him who exists to him who exists;" i.e., let him leave the real God to man, who really exists.
42 Wieseler proposes, "for he exists to no one."
43 Gen i. 26.
44 This is the only passage in the Homilies relating to the sofi/a. The text is in some parts corrupt. It is critically discussed by Uhlhorn, some of whose emendations are adopted by Dressel and translated here.
45 Prov. viii. 30.
46 [On the theory of the Scriptures which is here set forth, compaer ii. 38, etc., iii. 42, etc.-R.]
47 Deut. xiii. 1 ff.
48 The change from the singular to the plural is in the Greek.
49 Lit., "But it had been said that he who tried, tried." The idea seems to be, Before the removal to Babylon true prophets tested the people by urging them to worship these gods; but after that event false prophets arose who realy wished to seduce the Jews from the worship of the true God.
50 Lit., "nor can we be made to stumble from the Scriptures nor by any one or anything else."
51 Isa. ix. 6.
52 Lit., "whom obeying:" the "whom" might refer to God.
53 [Here we encounter marked evidence of Ebionism. Compare with these chapters the letter of Rufinus prefixed to the Recognitions.-R.]
54 The word ge/nesij, "arising, coming into being," is here used, not ge/nnesij, "begetting." The idea fully expressed it: "Is not that which is begotten identical in essence with that which begets it?"
55 We have inserted ei0. The passage is amended in various ways; this seems to be the simplets.
56 [The very ancient variant in John i. 18, "God only begotten," indicates the distinction between the Unbegotten God and the Son. Even the Arians use the phrase, "Only-begotten God."-R.]
57 Lit., "thus is is nature."
58 We have adopted an emendation here. The text has: "Even thus the incomparable is one."
59 Wieseler proposes to join this clause with the following: "And in point of choice the name which."
60 Lit., "of that one, of Him." [The chapter is peculiar to the Homilies; comp. xvii. 7, 8.-R.]
61 One ms. reads, "was not restrained."
62 We have inserted a!n, and suppose the sentence to be ironical. The meaning might be the same without a!n. The text of Dressel is as follows; "For is not He who then punished the sins God, Creator of heaven and earth; since even now, being blasphemed in the highest degree, He punished it in the highest degree?"
63 Cotelerius translates: "to His enemies."
64 i.e., the Scriptures.