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Archelaus
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Introductory Notice to Archelaus.
[1467] In the text, ignotum; in the Codex Bobiensis, ignoratum.
[1468] This letter, along with the reply of Marcellus, is given by Epiphanius in his Heresies, n. 6, from which the Greek text is taken.
[1469] φειδόμενος. The Latin gives subveniens, relieving.
[1470] The Greek text of Epiphanius gave πρὸς τὸ ἀδιάκριτον. Petavius substituted πρὸς τὸ μή ἀδιάκριτον; and that reading is confirmed by the Latin, uti ne indiscretos animos geras.
[1471] ἀπὸ τοῦ αὐτοῦ φέρεσθαι.
[1472] ὧν τὸ τέλος κατάρας ἐγγύς. Cf. Heb. vi. 8.
[1473] The text gives ἐν τοῖς εἰρημένοις εὐαγγελίοις, for which τοῖς εἰρημένοις ἐν τοῖς εὐαγγελίοις may be proposed.
[1476] τῆς ἄλλης δυσωδίας τῶν γυναικῶν.
[1477] φείδῃ.
[1479] The text gives infrendebat; the Codex Bobiensis has infringebat.[It seems to be a proverb, and I have so marked it. We should say, “he chafed like a lion,” etc.]
[1480] Ex pueris suis.
[1481] Epiphanius, under this Heresy, num. 7, says that this was a fort situated on the other side of the river Stranga, between Persia and Mesopotamia.
[1482] The section extending from this point on to ch. xii. is found word for word in the Greek of Epiphanius, num. 25.
[1483] μιξιν δὲ ητοι σύγκρασιν.
[1484] προβάλλειν ἐξ αὐτοῦ δύναμιν. But the Codex Bobiensis gives produxit ex virtute, put forth from His power one, etc. The Codex Casinensis has produxerit et esse virtutem, etc.
[1485] The text is simply καὶ αὐτὴν προβεβληκέναι τὸν πρῶτον ἄνθρωπον, τὰ πέντε στοιχεια. The Latin, with emendations from the Codex Bobiensis and Epiphanius, gives quâ virtute circumdedit primum hominem, quæ sunt quinque elementa, etc., = with which power He begirt the first man, which is the same as the five elements, etc. With slight differences the Codex Bobiensis reads quâ circumdedit, and the Codex Casinensis, quæ virtute.Petavius pointed out that there is probably an omission in the text here. And from a passage in Epiphanius, Hær., lxvi. n. 45, it has been proposed to fill out the sentence thus: προβάλλειν ἐξ ἑαυτοῦ δύναμιν μητέρα τῆς ζωῆς, καὶ αὐτὴν προβεβληκέναι τὸν πρῶτον ἄνθρωπον, αὐτὴν δὲ τὴν μητέρα τῆς ζωῆς τόν τε πρῶτον ἄνθρωπον τὰ πέντε στοιχεῖα. The sense might then be that the good Father put forth from Himself a power called the Mother of Life, that this Mother of Life put forth the first man, and that the said Mother of Life and the first man put forth (or constituted) the five elements. See the note in Routh’s Reliquiæ Sacræ, v. p. 49.
[1486] The Codex Bobiensis omits the ventus, wind.
[1487] The Greek gives ἐστερέωσεν ἐν τῷ στερεώματι. The Latin version has, “crucifixit eos in firmamento.” And Routh apparently favours the reading ἐσταύρωσεν = crucified them, etc. Valesius and the Codex Bobiensis have, “descendens eduxit principes Jesu, exiens in firmamentum quod est,” etc.
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