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Against Celsus
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[3673] The reading in the text is κομψοί, which is so opposed to the sense of the passage, that the conjecture of Guietus, ακομψοι, has been adopted in the translation.
[3674] [i.e., Solon. S.]
[3675] [See Gieseler’s Church History, vol. i. p. 212 (also 213), with references there. But see Elucidation IV. p. 77, vol. iii., this series, and Elucidation at close of this book. See also Robertson’s History of the Church, vol. i. p. 156. S.]
[3676] ἁψῖδα.
[3677] Τάχα δὲ καὶ οἱ πεισθέντες περὶ τοῦ θύραθεν νοῦ, ὡς θανάτου καινοῦ διεξαγωγὴν ἕξοντος, etc. Locus certe obscurus, cui lucem afferre conatur Boherellus, legendo divisim ὡς θανάτου καὶ νοῦ διεξαγωγὴν ἕξοντος, ut sensus sit “morti etiam mentem subductum iri.” Nam si θύραθεν ἥκει νοῦς, consequens est ut θανάτου καὶ νοῦς διεξαγωγὴν ἔχῃ. Cf. Aristot, lib. ii. c. 3, de generatione animalium.—Spencer.
[3678] ἢ τῆς τοῦ νοῦ ἀθανασίας.
[3679] Εἰ μὴ ἄρα Κέλσος καὶ οἱ ᾽Ετικούρειοι οὐ φήσουσι κούφην εἶναι ἐλπίδα τὴν περὶ τοῦ τέλους αὐτῶν τῆς ἡδονῆς, ἥτις κατ᾽ αὐτούς ἐστι τὸ ἀγαθὸν, τὸ τῆς σαρκὸς εὐσταθὲς κατάστημα, καὶ τὸ περὶ ταύτης πιστὸν ᾽Επικούρῳ ἔλπισμα.
[3680] τῷ καθ᾽ ἑκάστην φιλοσόφων αἵρεσιν ἐν ῞Ελλησιν ἢ βαρβάροις, ἢ μυστηριώδη ἐπαγγελίαν, τέλει.
[3681] [Note the testimony to divine inspiration.]
[3682] Cf. Jer. i. 9, 10.
[3683] Cf. Gen. xi. 4.
[3684] Cf. 2 Cor. x. 5.
[3685] Cf. 1 Cor. iii. 9.
[3686] τοὺς ἀνάλογον αὐτῷ προφητικοὺς λόγους.
[3687] δικαιωτής.
[3688] ἀκολουθίας.
[3689] πιθανότητος.
[3690] Δικαιωτής not Δικαστής.
[3691] τοὺς καρποὺς τῆς τοῦ Θεοῦ βασιλείας ἀποδώσουσι τῷ Θεῷ, ἐν τοῖς ἑκάστης πράξεως οὔσης καρποῦ τῆς βασιλείας καιροῖς.
[3692] εὐήθως.
[3693] The word φύσει which is found in the text seems out of place, and has been omitted in the translation, agreeably to the emendation of Boherellus.
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