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is again the translator of the Recognitions, and we are reminded of his translation of Origen (In Exod. Hom., 12), “ Unusquisque a quo vincitur huic et servus addicitur’”. The translations are both of the same passage in 2 Peter, and the variety in the language, so far from countenancing a theory of interpolation on the part of Rufinus may well indicate that he is translating at different times separate references to the same passage. In the Homilies (xvi. 20) there occurs a reference, pointed out by Salmon (Introduction, p. 488 n.) to 2 Peter ili. 9, τοὐναντίον μακροθυμεῖ, eis µετάνοιαν καλεῖ. The context also is con- firmatory. Peter is speaking of the blasphemies of Simon Magus, which appear to have been similar in character to the false teaching that is denounced in 2 Peter. All things have been as they were from the foundation of the world. The earth has not opened; fire has not come down from heaven; rain is not poured out; beasts are not sent forth from the thicket to avenge their spiritual adultery. Then come the words quoted, “But, on the contrary, he is long- suffering, and calls to repentance’. Yet Chase says, “ It is difficult to see what there is in the context which specially recalls 2 Peter.” The coincidences mentioned by Salmon (οβ. cit., p. 488) in the writ- ing of THEOPHILUS OF ANTIOCH are inconclusive, although the words in ii. 9, ot δὲ τοῦ θεοῦ ἄνθρωποι πνευµατόφοροι πνεύματος ἁγίου καὶ προφῆται γενόµενοι recall 2 Peter i. 21. In ii. 13, & λόγος αὐτοῦ, φαίνων ὥσπερ λύχνος ἐν οἰκήματι συνεχοµένῳ, May be compared with 2 Peter i. 19. Similarly, in ΤΑΤΙΑΝ, Or. ad Graecos, 15 (Otto vi., p. 70), σκήνωµα (= body) is reminiscent of its similar use in 2 Peter i. 13. To found an argument, however, for the use of 2 Peter by these writers on such single words and expressions is precarious. They might well be part of the current vocabulary. In the Apology of AristTIDEs (129- 130) a passage occurs that naturally suggests 2 Peter i. 11 and ii. 2. ἡ ὁδὸς τῆς ἀληθείας ἥτις τοὺς ὁδεύοντας αὐτὴν Eis τὴν αἰώνιον χειραγωγεῖ βασιλείαν (A polog., xvi.). Ιπβκαυς introduces a quotation from 1 Peter with the words, “ Petrus ait in epistola sua’”’ (iv. 9, 2), but this does not necessarily imply that he knew only one Petrine letter. He knew 2 John, and yet quotes 1 John in the same phrase. The phrase in 2 Peter iii. 8 occurs in Irenzeus v. 23, 2, ‘‘ Dies Domini sicut mille anni,” and in v. 28, 3, ἡ γὰρ ἡμέρα κυρίου ds χίλια ἔτη. In both pas- sages, however, the words are connected with Chiliasm, which is. absent from the thought of 2 Peter. In ΤΗΕ ΕΡΙΘΤΙΕ ΟΕ THE CuurcHES ΟΕ Lyons AND VIENNE, With which Irenzus was closely connected (date 177-179) we find the words 6 δὲ διὰ µέσου καιρὸς οὐκ ἀργὸς αὐτοῖς οὐδὲ ἄκαρπος ἐγίνετο (cf. 2 Peter i. 8).
The most important question in the external evidence of the second