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Arnobius
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Introductory Notice to Arnobius.
[3400] Lit., “by the heats of.”
[3401] So Meursius, reading a- for the ms. o-ptaret, which is retained by LB., Orelli, and others. The ms. reading is explained, along with the next words vota immortalitatis, by Orelli as meaning “sought by His prayers,” with reference to John xvii. 24, in which he is clearly mistaken. Heraldus conjectures p-o-r-ta-s a-p-er-taret, “opened paths…and the gates of immortality.”
[3402] The words which follow, ut non in cunctos, etc., have been thus transposed by Heraldus, followed by later editors; but formerly they preceded the rest of the sentence, and, according to Oehler, the ms. gives utrum, thus: “(You ask) whether He has both extended to all…ignorance? who, if He was not,” etc. Cf. book i. (this page) note 3, supra.
[3403] So the ms., reading periculum i-g-n-ora-tionis, for which Meursius suggests i-n-teri-tionis—“danger of destruction.”
[3404] Pl.
[3405] This seems the true rationale of the sentence, viewed in relation to the context. Immediately before, Arnobius suggests that the hatred of Christ by the heathen is unjustifiable, because they had suffered nothing at His hands; now an opponent is supposed to rejoin, “But He has deserved our hatred by assailing our religion.” The introductory particles at enim fully bear this out, from their being regularly used to introduce a rejoinder. Still, by Orelli and other editors the sentence is regarded as interrogative, and in that case would be, “Has He indeed merited our hatred by driving out,” etc., which, however, not merely breaks away from what precedes, but also makes the next sentence somewhat lame. The older editors, too, read it without any mark of interrogation.
[3406] i.e., according to Orelli, to the wants of men; but possibly it may here have the subjunctive meaning of “more full of service,” i.e., to God.
[3407] So the ms., reading perpetuarum pater, fundator conditor rerum, but all the editions pa-ri-ter, “alike,” which has helped to lead Orelli astray. He suggests et fons est perpetu-us pariter, etc., “perpetual fountain,…of all things alike the founder and framer.” It has been also proposed by Oehler (to get rid of the difficulty felt here) to transfer per metathesin, the idea of “enduring,” to God; but the reference is surely quite clear, viewed as a distinction between the results of God’s working and that of all other beings.
[3408] So the ms. and almost all edd, reading da verum judicium, for which Heraldus suggested da naturæ, or verum animæ judicium, “give the judgment of nature,” or “the true judgment of the soul,” as if appeal were made to the inner sense; but in his later observations he proposed da puerum judicem, “give a boy as judge,” which is adopted by Orelli. Meursius, merely transposing d-a, reads much more naturally ad—“at a true judgment.”
[3409] The ms. reading is illum testem d-e-um constituimus improbarum, retained in the edd. with the change of -arum into -orum. Perhaps for deum should be read r-e-r-um, “make him witness of wicked things.” With this passage compare iii. 31–33.
[3410] It seems necessary for the sake of the argument to read this interrogatively, but in all the edd. the sentence ends without any mark of interrogation.
[3411] Typhus—τῦφος.
[3412] Lit., “He chose…to stand.”
[3413] Lit. “the ignorance of wretched men from the worst robbers,” i.e., the false prophets and teachers, who made a prey of the ignorant and credulous. John viii. 46.
[3414] Lit., “Are the things clear with you which,” etc.
[3415] So the ms., followed by both Roman edd., Hildebrand and Oehler, reading passa, which Cujacius (referring it to patior, as the editors seem to have done generally) would explain as meaning “past,” while in all other editions cassa, “vain,” is read.
[3416] Lit., “the touching of no anticipation.”
[3417] Lit., “purer reasoning.”
[3418] Lit., “that is.” This clause Meursius rejects as a gloss.
[3419] i.e., If you believe Christ’s promises, your belief makes you lose nothing should it prove groundless; but if you disbelieve them, then the consequences to you will be terrible if they are sure. This would seem too clear to need remark, were it not for the confusion of Orelli in particular as to the meaning of the passage.
[3420] Lit., “most worthy even of weeping and pity.”
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