{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/006/footnote/fn3.htm","path":"chr/ecf/006/footnote/fn3.htm","source_url":"https://sacred-texts.com/chr/ecf/006/footnote/fn3.htm","text":"10 The text reads e0nantiwth/twn, for which Codex Anglicus has e0nantiwta/twn.\n14 The Greek text is, kairosko/poj dh/ tij ponhro\\j to\\n aiw=na you=to/ perikexhnen, afanisai u9perdiateino/menoj to\\ tou= Qeou= pla/sma, ec a0rxh=j au0tw=| mexri te/louj polemei=n gFrhme/noj. It is well to notice how widely this differs from our version of iii. 11: \"He hath made everything beautiful in his time,\" etc.\n15 The text is, w\\| tini ou\\n, a0ll' e!stin, e0keina fobera/ te o0mou= kai0 qaumasta/.\n17 [The key to the interpretation of this book, as to much of the book of Job, is found in the brief expostulation of Jeremiah (chap. xii. 1), where he confesses his inability to comprehend the world and God's ways therein, yet utters a profession of unshaken confidence in His goodness. Here Solomon, in monologue, gives vent to similar misgivings; overruling all in the wonderful ode with which the book concludes. I say Solomon, not unadvisedly.]\n19 The text is, bia katablhme/noi tw=n e0pamuno/ntwn h# o#lwj papauqhsome/nwn au0tou\\j pantaxo/qen katexou/shj a0pori/aj. The sense is not clear. It may be: who are struck down in spite of those who protect them, and who should by all means comfort them when all manner of trouble presses them on all sides.\n21 Following the reading of Cod. Medic., which puts tiqe/menoj for tiqe/menon, [See Cyprian, vol. v. p. 493, note 7, this series.]\n24 koinwnian a#ma bi/ou e0stei/lanto.\n26 The text is, kai\\ nu/ktwr semno/thti semnu/nesqai, for which certain codices read semno/thti faidru/nesqai, and others faidro/thti semnunesqai.\n27 Jerome cites the passage in his Commentary on Ecclesiastes [iv. 12].\n28 Tou\\j o#soi progene/steroi. The sense is incomplete, and some words seem missing in the text. Jerome, in rendering this passage in his Commentary on Ecclesiastes, turns it thus: ita autem ut sub sene rege versati sint; either having lighted on a better manuscript, or adding something of his own authority to make out the meaning.\n29 dia to\\ e/terou a0peira/tej e#xein.\n31 e0n th= peri\\ lo/gouj spoudh|=.\n36 arpaktika/ in the text, for which the Cod. Medic. has a9rpakta/.\n38 qanaton pei=ran ou0 labw/n, for which we must read probably qana/tou, etc.\n39 The text gives, h#per tw|= ponhrw|=...a0nametrhsamenw| a0gaqothta mh\\ e0pignw|, for which we may read either h#per tw|= ponhrw|=...anametrhsa/menoj...e0pignw|=, or better,...a0nametrhsamenw|...e0pignw=nai.\n46 lo/gwn de/, etc. But Cod. Medic. reads, lo/gon de/, etc.,=it is right to commend a speech not in its beginning, but in its end.\n47 fanerwte/ra, for which fanote/ra is proposed.\n50 1 Kings viii. 46; 2 Chron. vi. 36; Prov. xx. 9; 1 John i. 8.\n53 The text is evidently corrupt: for th0n gunai=ka, gh=n tina/. etc., Cotelerius proposes, th0n gunai=ka, sagh/nhn tina/, etc.; and Bengel, pa/ghn tina/, etc.\n54 kate/xei h# ei0. This use of h# ei0 is characteristic of Gregory Thaumaturgus. We find it again in his Panegyr. ad Orig., ch. 6, h# ei kai\\ para\\ pa/ntaj, etc. It may be added, therefore, to the proofs in support of a common authorship for these two writings.\n57 [Our English version gives no such idea, nor does that of the LXX. The swfrosu/nh of our author is discretion, or perhaps entire balance of mind. Wordsworth gives us the thought better in his verse: \"A perfect woman, nobly planned.\" It was not in Judaism to give woman her place: the Magnificat of the Virgin celebrated the restoration of her sex.]\n64 The text gives, ka9kei/nhn de\\ matai/wj, etc.\n65 ka#n polloi=j katafro/nhtoj h|[; so the Cod. Bodleian. and the Cod. Medic. read. But others read polu/ = an object of great contempt. For katafro/nhtoj the Cod. Medic. reads eu0katafro/nhtoj.\n66 The text gives xri/sin, for which Cod. Medic. reads, xrh=sin, use.\n68 Reading a0lla\\ mhxn for a0lla\\ mh'.\n69 steleou, for which others read stele/xouj.\n70 ou/k e0p' a0laqw|= sulkomi/zw/.\n71 e/pau/cwn au0to\\j tn\\n e0autou= a#dikon kai\\ w0ku/moron du/namin.\n73 o9poi=a au0tw=n e#stai a0mei/nw tw=n fue/ntwn, perhaps = which of those natural productions shall be the better.\n75 kaqe/cei plhgh/,Oecolampadius renders it, magnus enim fons, evidently reading phgh/.\n76 The text is, e0n tw|= koilw/mati pausame/nhj xro/non te peridromh=j, for which we may read, e0n tw|= koilw/mati, pausamenh=j xro/nwn te peridromh=j. Others apparently propose for pausamenh=j, decamenh=j = at the hollow of the cistern.\n77 The text is, kai\\ th=j di' udatoj zwh=j parodeu/santoj tou= loutrofo/rou ai0w=noj. Billius understands the age to be called loutrofo/rou, because, as long as we are in life, it is possible to obtain remission for any sin, or as referring to the rite of baptism.\n78 hlw| e0mperonhqe/nta. The Septuagint reads, lo/goi sofw=n w9j ta\\ bou/kentra kai\\ w9j h[loi pefuteume/noi, like nails planted, etc. Others read pepurwme/noi, igniti. The Vulg. has, quasi clavi in altum defixi.\n79 peri\\ to\\ prosh=kon, for which some read, para\\ to\\ prosh=kon, beyond or contrary to what is fitting.","title":"Fn3","type":"page"}