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Theodotus
Introductory Notice to Excerpts of Theodotus; or, Selections from the Prophetic Scriptures.
[195] Vol. i. pp. 371–376. These Selections are often quoted as “Eclogues.”
Excerpts of Theodotus; or, Selections from the Prophetic Scriptures.
[196] [I have prefixed this title, which Mr. Wilson has omitted, possibly because these extracts are themselves somewhat abridged.]
[197] [For all the confusions about Theodotus and the divers persons so called, see Lardner, Credib., viii. 572–579. These are the extracts commonly called the Eclogues or Excerpts of Theodotus; but they do not contain certain passages, which may have been interpolations.]
[198] Spirits.
[199] [See vol. vi., this series, note 9, p. 147.]
[202] ἀρχή
[203] ἀρχήν.
[206] ἀρχή
[208] “Blow ye the cornet in Gibeah, and the trumpet in Ramah.”—A.V.
[210] Moses who divided the sea, and Joshua who divided the Jordan.
[211] Joshua = Jesus
[213] [In a quotation which Jones makes from the Excerpts (not found here) the reverse is shamelessly asserted. Canon, vol. i. p. 375.]
[214] διπλόης—substantive.
[216] ὅταν οὖν πιστοῦ σώματος ᾐ.
[217] The sense is hazy, but about as clear as that to be obtained by substituting conjecturally for προσβολήν (assault), πρὸς βολήν, or ἐπιβολήν, or ἐπιβουλήν.
[221] Matt. vi. 27; Luke xii. 25.
[224] [This looks as if the text of the three witnesses had been in this compiler’s copy of St. John’s First Epistle. See vol. iii. Elucid. III. p. 631. St. Augustine also seems to me to sustain the African text in the De Civit., lib. v. cap. xi. p. 154, ed. Migne.]
[227] The reading is, εἰ μὴ παρήσει πρὸς τὸ οἰκεῖον τέλος; and the Latin translator renders “si non segnes simus ad finem proprium.” It seems better, with Sylburgius, to take εἰ μὴ as equivalent to εἰ δὲ μὴ, and to put a comma after μὴ, so as to render as above.
[228] [A happy reference to the Lord’s Prayer as connected with St. Paul’s reference to the Abba; and it is worth while to compare the use of this word with the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559, this series.]
[229] [A happy reference to the Lord’s Prayer as connected with St. Paul’s reference to the Abba; and it is worth while to compare the use of this word with the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559, this series.]
[230] Rom. viii. 15; Gal. iv. 6.
[234] ἄνθρωπον.
[235] φιλάνθρωπος.
[239] Or spirit—πνεύματος.
[241] πρεσβύτεροι.
[242] It seems better, with Sylb., to read ἀκριβοῦς, qualifying ἐξετάσεως (as above), than ἀκριβῶς, adv. qualifying βασανιζόμενον, tested.
[246] γνώσις
[247] γνώσις
[248] [It is not to be doubted that much sound Alexandrian teaching is here mixed up with folly.]
[249] [Compare Tatian’s use of a like figure, vol. ii. note 2, p. 67, this series.]
[250] φῶτες.
[251] φωτὸς.
[252] [A Montanist token.]
[253] For ἀβλαβές in the text, we must, translating thus, read ἀβλαβῆ. If we translate, as we may, “Gnostic virtue is a thing everywhere good, and meek,” etc., no change is required in the reading.
[254] τὸ καλὸν.
[255] [From some lost work of his.]
[258] [On these quotations see Lardner, Credib., ii. 256, and Jones, Canon. vol. i. p. 373.]
[259] Wisd. iii. 7.
[264] κτήσεως, instead of κτίσεως, as in the text, and κτῆσιν for κτίσιν in the next clause.
[265] ᾽Αναστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί. For which, as slightly preferable, Sylburg. proposes ἔτι μένοντας ἐν σαρκί, as above.
[266] [See note 6, p. 48, supra.]
[267] Adopting the reading μοίρας, instead of that in the text, πείρας.
[268] [See note 6, p. 48, supra.]
[270] Ps. xix. 1. [Here follow notes on successive verses, some not unworthy of an orthodox Father.]
[271] i.e., the covenant.
[272] στερέωμα.
[273] στερέωμα.
[275] For ἐᾶν, which is the reading of the text, Sylburgius’ suggestion of εἴα or εἴασε has been adopted.
[276] See note 9, p. 3, supra.]
[277] [No doubt he may have said this.]
[278] Or rather, as Sylb. points out, this is a case of the past used for the present, etc.
[279] παρουσίαν, κατάστασιν, the reading of the text, is, as Sylburg. remarks, plainly corrupt; παροῦσαν, as above, is the most obvious correction.
[282] μεθ᾽ here clearly should be καθ᾽ or ἐφ᾽.
[283] If we may venture to change αὐτοῦ into αὐτῶν.
[284] ᾽Εν τῇ ἀκρῇ ἀποκαταστάσει. The last word yields no suitable sense, and conjecture as to the right reading is vain; and we have left it untranslated. The Latin translator renders “qui in summa arce collocati sunt.”
[285] ῞Ηλιος is (with marvellous ignorance of the Hebrew tongue, as Combefisius notices) here identified with Eli, אֵלי
[288] Ps. xix. 12, Septuagint.
[289] αἱ τοιαῦται ἐπιθυμίαι, for which the Septuagint has ἐπιθυμητά as in A.V.
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