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Archelaus
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Introductory Notice to Archelaus.
[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.
[1488] εἰς εἴδη ὀκτώ. The Latin however, gives et sunt octo, “and they are eight;” thus apparently having read εἰσὶ δὲ ὀκτώ, instead of εἰς εἴδη ὀκτώ.
[1489] i.e., one who bears on his shoulders, the upholder.
[1490] Reading ἐκ τῶν κόλπων, de sinibus suis. But the Codex Bobiensis gives de finibus, from His own territories.
[1491] The Greek text is, ὅπως αὐτῷ τὴν προσήκουσαν ἐπιτιμίαν δῷ. The Latin gives, “quo illum, ut par erat, coerceret.” The Codex Bobiensis reads, “quod illum, ut pareret, coerceret.” It is clear also that Petavius read correctly ἐπιτιμίαν for ἐπιθυμίαν in Epiphanius.
[1492] τὰ φυτά.
[1493] ἔδησεν. The Codex Bobiensis gives, “vexit animam in eo.”
[1494] But certain codices read et parebat, “and was obedient,” in stead of apparebat.
[1495] κάδους.
[1496] πορθμεῖν.
[1497] ἀπόκρουσιν. The Codex Casinensis has apocrisin; but the Codex Bobiensis gives apocrusin.
[1498] The text gives τῆς ψυχῆς. But from the old Latin version, which has animarum, we may conjecture that τῶν ψυχῶν was read.
[1499] The Latin version has “vir perfectus,”—a reading which is due apparently to the fact that the author had mistaken the ἀήρ of the Greek for ἀνήρ. [See note 2, p. 176, supra.]
[1500] ὁ θερισμὸς ἀρχων. The version of Petavius has, “Sic et princeps alter, messor appellatus.” Perhaps the reading should be ὁ θερισμοῦ ἄρχων.
[1501] λοιμόν. Other codices give famem, as reading λιμόν, famine.
[1502] ἐὰν δὲ τὰ ἄνω τῆς ῥίζης πόνῳ σαλύσῃ. It may be also = And if the upper parts of the root shake under the exertion.
[1503] πῶς μεταγγίζεται ἡ ψυχὴ εἰς πέντε σώματα. But the Codex Bobiensis reads transferuntur; and the Latin version gives “quomodo et animæ in alia quoque corpora transfunduntur” = how the souls are also transfused into other bodies.
[1504] The text gives κελεφῶν, which is spoken of in Migne as an unknown animal, though κέλεφος (thus accentuated) occurs in ecclesiastical writers in the sense of a leper. It is proposed to read ἐλεφαντιῶν, “of elephants;” and so the Codex Bobiensis gives “elephantorum corpora,” and Codex Casinensis has “in elefantia eorum corpora,” which is probably an error for “in elephantiacorum corpora.” Routh suggests ἐλεφαντείων. [Reliqu. Sac., vol. v. p. 58.]
[1505] θερίασα, reaping.
[1506] νοῦς, ἔννοια, φρόνησις, ἐνθύμησις, λογισμός. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.
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