{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/004/footnote/fn93.htm","path":"chr/ecf/004/footnote/fn93.htm","source_url":"https://sacred-texts.com/chr/ecf/004/footnote/fn93.htm","text":"172 Hesiod, Works and Days, i. 73-114 (Elton's translation [in substance. S.]).\n173 Hesiod, Works and Days, i.125-134 (Elton's translation [in substance. S.]).\n.\n176 Penia, poverty; Porus, abundance.\n177 dia\\ th\\n au\\th=j a0pori/an.\n178 e\\n toi=j e0kei/nhj geneqli/oij.\n179 e0n toiau=th| tu/xh| kaqe/sthke.\n184 kai\\ fronh/sewj kai\\ po/rimoj.\n186 [Plato, Symposion, xxiii. p. 203. S.]\n187 Boherellus, quem Ruaeus sequitur, in notis; \"Ante voces\": ti/na tro/pon, videtur deesse: qauma/sontai, aut quid simile.\" - Lommatzsch.\n190 fusiologei= Mwu>\\sh=j ta\\ peri\\ tou= a!qrw/pou fu/sewj.\n191 Cf. 1 Cor. xv. 22 with Rom. v. 14.\n192 ou0k e!sti kaq' h[j ou0 le/getai.\n193 pteror0r9uou/shj. This is a correction for pterofuou/lhj, the textual reading in the Benedictine and Spencer's edd.\n196 paraxara/ttontej kai\\ r9a|diourgou=ntej.\n197 toi= duna/mei le/gesqai ta\\ me/tra.\n198 [This question, which is little short of astounding, illustrates the marvellous reach and play of Origen's fancy at times. See note supra, p. 262. S.]\n199 paraxara/ttontej kai\\ r9a|diourgou=ntej.\n204 a!gxista de\\ toutoij pa=si sumpoliteu/omenon.\n207 Cf. Gen. xxx. 42 (LXX.). \"The feebler were Laban's, and the stronger Jacob's\" (Auth. Vers.).\n210 par' oi[j ta\\ poiki\\la h!qh e0pi/shma geno/mena, tw=| logw\\| tou= Qeou= politeu/etai, doqe/nta kth=sij kaloume/nw| 'Iakw/b: e0pi/shma is the term employed to denote the \"spotted\" cattle of Laban, and is here used by Origen in its figurative sense of \"distinguished,\" thus playing on the double meaning of the word.\n213 th\\n e0nupa/rxousan gh=n kai\\ a0rxh\\n tw=n poti/mwn a0gaqw=n. Boherellus proposes: th\\n e0nupa/rxousan phgh\\n kai\\ a0rxh\\n tw=n poti/mwn u9da/twn.\n220 oi9 e0pitugxa/nonte/j ge au0tw=n.\n221 ou0k eu0katafro/nhtoj au0toi=j.\n224 e!xei de/ tina kai\\ kaq' au0to\\ a/pologi/an. [Our Edinburgh translator gives a misleading rendering here. Origen throughout this part of his argument is reasoning ad hominem, and has shown that Greek philosophy sustains this idea.]","title":"chr/ecf/004/footnote/fn93.htm","type":"page"}