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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[908] Lit., “I met each one beforehand secretly.” The Latin has, “unicuique prævius occurri.”
[909] The Greek is βίου, “life.”
[910] The Paris ms. reads φθόνου, “envy,” instead of φόνου, “murder.”
Chapter XV.—Introduction to Peter.
[911] [Here the two accounts become again closely parallel.—R.]
[912] The text is corrupt. Dressel’s reading is adopted in the text, being based on Rufinus’s translation. Some conjecture, “as you will know of your own accord.”
Chapter XVIII.—Causes of Ignorance.
[913] A conjectural reading, “being without the house,” seems preferable.
Chapter XIX.—The True Prophet.
[914] [Comp. Recognitions, i. 16, where the discourse is more fully given.—R.]
Chapter XX.—Peter’s Satisfaction with Clement.
[915] The text is probably corrupt or defective. As it stands, grammatically Peter writes the discourse and sends it, and yet “by his order” must also apply to Peter. The Recognitions make Clement write the book and send it. The passage is deemed important, and is accordingly discussed in Schliemann, p. 83; Hilgenfeld, p. 37; and Uhlhorn, p. 101. [See Recognitions, i. 17. Both passages, despite the variation, may be urged in support of the existence of an earlier document as the common basis of the Clementine literature.—R.]
[916] [Comp. Homily XIII. 4. and Recognitions, i. 19.—R.]
Chapter I.—Peter’s Attendants.
[917] [With but two exceptions, these names, or their equivalents, occur in Recognitions, iii. 68, where importance is attached to the number twelve. Comp. also Recognitions, ii. 1. A comparison of these lists favors the theory of a common documentary basis.—R.]
Chapter II.—A Sound Mind in a Sound Body.
[918] Literally, “to be boiled out of me.”
Chapter III.—Forewarned is Forearmed.
[920] “Were deceived” is not in the text, but the sense demands some such expression should be supplied.
[921] φιλόλογοι, οὐ φιλόσοφοι, “lovers of words, not lovers of wisdom.”
Chapter XIII.—Future Rewards and Punishments.
[922] Lit. Hades.
[923] Literally, “twofoldly and oppositely.” [On the doctrine of pairs compare chap. 33, iii. 23, Recognitions, iii. 61.—R.]
Chapter XVI.—Man’s Ways Opposite to God’s.
[924] Noah.
[925] For “first” Wieseler conjectures “different,”—two different persons.
Chapter XVII.—First the Worse, Then the Better.
[926] In this sentence the text is probably corrupted. The general meaning seems to be, that he does not enter fully at present into the subject of Elias, or John the Baptist, and the Christ, the greatest among the sons of men, coming after, but that he will return to the subject on a fitting occasion.
Chapter XIX.—Justa, a Proselyte.
[927] [Chaps. 19–21 are peculiar to the Homilies, though in Recognitions, vii. 32, Justa is named as having purchased and educated Niceta and Aquila.—R.]
[928] For διαφόροις Duncker proposes ἀδιαφόροις, “meats without distinction.”
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