{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/006/footnote/fn33.htm","path":"chr/ecf/006/footnote/fn33.htm","source_url":"https://sacred-texts.com/chr/ecf/006/footnote/fn33.htm","text":"54 nou=j, e@nnoia, fronhsij, e0nqu/mhsij, logismo/j. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.\n55 toi=j a0parxh=j ou\\sin ei0j sko/toj. But the Latin version gives \"qui ex materia orti,\" etc.-who, having sprung from matter, are in darkness.\n57 Explained as a species of Egyptian tree, in which the fruit grows from the stem. The Codex Casinensis has the strange reading, per se ad illam, for perseam, etc. See also Epiphanius, num. 9.\n59 ph/ssei. But the Latin version gives vulnerat, \"wounds,\" from the reading plh/ssei. [Note 2, p. 176, supra]\n60 eu0se/beian. But the Latin version gives alimenta.\n61 ei/j ta\\j genea/j. But the Latin version has \"poenis subdetur gehennae\" = will suffer the pains of hell. [Compare p. 185, infrainfra, \"Gehen.\"]\n62 But the Latin version gives, \"respondet ad eum qui ei detulit\" = he makes answer to the person who brought it to him.\n63 The text is, kai\\ pa/lin ei/lin ei0si\\n e@teroi ko/smoi tine\\j, tw=n fwsth/rwn duna/ntwn a0po\\ tou/tou touj kosmou, e0c w\\n a0nate/llousi. Routh suggests oi\\j tine\\j, deleting e0c w\\n.\n64 Reading ei@ tij, as in the text. Routh suggests ei@ ti, = As to everything existing in this world, I have told you that the body thereof does, etc.\n65 But the Latin has \"qui vocatur,\" etc. = which is called, etc. And Routh thereof proposes o@j kalei=tai for ou0 kalei=tai\n66 The text gives simply h9 gnw=sij. The Codex Bobiensis has et scientia. Hence Routh would read kai\\ h gnwsij, and the knowledge.\n67 Retaining the reading u0mi=n, though Petavius would substitute h9mi=n, us [Routh corrects Petav., R. S., vol. v. pp. 63, 64.]\n68 a9pla/rioi, in the Latin version Simpliciores, a name apparently given to the Catholics by thc Manichaeans. See Ducangii Glossarium mediae et infimae Graecitatis. [Routh, v. p. 65, worth noting.]\n69 The text gives o0 e0sti\\ prw=toj a@nqrwpoj. Routh proposes o@ e0sti\\, etc.\n71 met' au9tou= e@xousi deqh=nai.\n73 The text is ka/qwj au0to\\j e@grayen' 9O presbu/thj, etc. The Codex Bobiensis gives, \"Sicut ipse senior scripsit: Cum manifestam feceris,\" etc., = As the elder himself wrote: When thou hast, etc. The elder here is probably the same as the third elder farther on.\n74 The Greek is, a0fi/hsi t\\on bwslon meta\\ touj ne/on ai/wsnoj; but the Latin version has the strangely diverse rendering, \"dimittunt animam quae objicitur inter medium novi saeculi\" = they let go the soul that is placed in the midst of the new age. [Routh has th\\n bw=lon.]\n76 But the Latin gives, \"cum statuta venerit dies\" = when the appointed day has come.\n78 ploi/w. [See Routh, p. 68, on this locus mire depravatus.]\n81 tw=n du/o fu/sewn. But the Latin version gives duorum luminarium, and the Codex Casinensis has luminariorum, the two luminaries.\n82 Reading kli/mata, with Petavius, for klh/mata.\n83 The Codex Casinensis makes no mention of Thomas.\n84 Here ends the Greek of Epiphanius.\n85 The words, the bishop, are omitted in the Codex Bobiensis.\n86 But Codex Bobiensis gives duodecim, twelve.\n87 But the Codex Bobiensis gives trisolium, the trisole. Strabo, book xv., tells us that the Persians wore high shoes.\n88 A\u00ebrina, sky-like. [This portrait seems from life.]\n89 Ducange in his Glossary, under the word Ebe/llinoj, shows from Callisthenes that the prophets or interpreters of sacred things carried an ebony staff. [Ezek. xxvii. 15; Routh, p. 71.]\n90 The text is, \"vultus vero ut senis Persae artificis et bellorum ducis videbatur.\" Philippus Buonarruotius, in the Osservazioni sopra alcuni frammenti di vasi antichi di Vetro, Florence, 1716, p. 69, thinks that this rendering has arisen from the Latin translator's having erroneously read w/j dhmiourgou kai\\ strathgou= instead of w9j dhma/rxou kai\\ strathgou=. Taking strathgou=, therefore, in the civil sense which it bears in various passages, he would interpret the sentence thus: \"His whole mien was like that of an old Persian tribune and magistrate.\" See Gallandi's note [in Routh, p. 71].\n91 The text is secretius factum, etc. Routh suggests secretius factus, etc.\n92 The Codex Bobiensis reads \"Aegidius.\"\n93 Epiphanius gives Kleo/bouloj.\n94 Codex Casinensis reads rectores, governors. And Epiphanius, num. 10, makes the first a professor of Gentile philosophy, the second a physician, the third a grammarian, and the fourth a rhetorician.\n95 For primum the Codex Casinensis reads plurima, = he began a lengthened statement, etc.\n96 Thus far Valesius edited the piece from the Codex Bobiensis.\n97 Reading emendato. Codex Casinensis gives enim dato.\n98 John xvi. 8. Injustitia. This reading, de injustitia, may be due to an error on the part of the scribe, but is more probably to be referred to the practice pursued by Manes in altering and corrupting the sacred text to suit his own tenets. See Epiphanius on this heresy, num. 53, and cap. 53, infra [\"He introduced much new matter.\"]\n104 Referring, perhaps, to John i. 5.\n105 The text gives, \"ut insequerentur....Verbum, et inimicum,\" etc. The sense seems to be as above, supposing either that the verb insequerentur is used with the meaning of assailing, persecuting, or that the ut is put for ut ne, as is the case with the excaecat ut at the close of the sentence.\n107 Eph. vi. 12; 2 Cor. iv. 4.\n108 Reading differens. But Codex Casinensis gives disserens.\n114 In inscitias ire vultis. It is proposed to read inficias = and yet ye desire to deny the truth. Routh suggests, et odistis et in inscitiam ire vultis = and ye hate it, and choose to take your way into ignorance.\n115 Supplying observetis in the clause ut legem, etc.\n116 Praevaricatorem. Gal. ii. 18 [Vulgate. But see p. 176].\n121 Or, in the wicked one. 1 John v. 19.\n122 The text gives \"extra eum.\" Routh suggests Deum, outside of God.\n124 The text gives simply \"quod Dei substantia,\" etc. We may perhaps adopt, with Routh, \"quod si Dei,\" etc.\n125 Sedes. [\"Thrones,\" as in Milton.] Routh suggests sidera, luminaries.\n128 The reference is to the ancient custom of using wax and certain earths and clays for the purpose of affixing, by means of the ring, a seal with an impression on any object which it was desired to secure. Thus Herodotus, ii. 38, tell us how the Egyptians marked the pure victim by wrapping it round the horns with papyrus, and then smearing some sealing earth (gh=n shmantri/da) on it, and stamping it with a ring. See also Cicero, Pro Flacco, where he speaks of the laudatio obsignata cret\u00e2 illa Asiatica; and Plautus, Pseudolus, Scene i., where he mentions the expressam in cera ex annulo suam imaginem, etc. [Compare vol. v. p. 466, note 3, this series.]\n129 The text is \"quid dixerit adversarii;\" some propose \"quod\" or \"quia dixerit,\" etc.\n130 The manuscript reading is, \"tam si quidem ex hoc arbitratus est se affirmaturum.\" For this it is proposed to read, as in the translation, \"tametsi quidem ex hoc arbitratus es me affirmaturum.\"\n131 The text gives ingentem. Routh suggests inscientem, stupid.\n132 [Vol. iii. 301-302. See Coleridge (on Donne), English Divines, vol. i. p. 87.]\n133 Adopting the proposed reading, \"et ideo duae, ingenitae naturae esse non possunt.\" The text omits the duae, however; and in that case the sense would be simply, And consequently there cannot be unbegotten natures; or perhaps, And so they (the creatures) cannot be of an unbegotten nature.\n136 Didicisti. But perhaps we ought to read dixisti, which you have been uttering.\n138 The text runs thus: \"ut si dicamus, Judaeus, si velit fieri Christianus, aut si Christianus velit esse gentilis, haec species est convertibilitatis et causa.\"\n139 The text gives convertibiles. Routh suggests inconvertibiles, inconvertible.\n140 The text is unum dicamus ingenitum. Routh suggests unum bonum, etc. = Why should we not speak of only one unbegotten good?\n141 The text is, \"quod si suis eum dicas extitisse malum, sine dubio ergo ostenditur illum bonae esse naturae.\" Routh suggests, \"quia istis suis adversatur qui mali sunt,\" etc. = The fact that he is adverse to those who are of his own kin, and who are evil, would be a proof that he comes of a good nature.\n143 Or, kin to it, vicinum habet interitum.\n145 The text is \"creati hominis causa invenitur exstitisse malitiae,\" for which we read \"creatio hominis,\" etc.","title":"chr/ecf/006/footnote/fn33.htm","type":"page"}