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421 Luke xiv. 33.

422 Reading cum populis for the cum populo of the text.

423 Ex. xii. 35.

424 Ex. xxi. 24.

425 Luke vi. 29.

426 Num. xv. 32.

427 Mark ii. 11.

428 Luke vi. 1.

429 Faciat Deus.

430 In litteris formatum in lapidibus.

431 2 Cor. iii. 6-11.

432 1 Cor. xv. 46-50.

433 Gal. ii. 18.

434 Rom. ii. 28.

435 Rom. iv. 1.

436 Rom. iv. 2.

437 Rom. iii. 20.

438 Luke xvi. 16.

439 Reading "praeparare et proximos fieri benignae ac diviti menti" for "praeparet proximus fieri benignae hac," etc., as it stands in the Codex Casinensis. Routh suggests "praeparare proximos fieri benignae ac diviti menti et continuo... consequemur" = to take care to draw near to the gracious and liberal mind, and then we shall forthwith receive steadily from it, etc.

440 This epistle is edited not only from the Codex Casinensis, but also by Valesius from the Codex Bobiensis. The most important varieties of reading shall therefore be noted.

441 Summum studium. But the Codex Bobiensis reads suum studium.

442 Reading "ex subtegmine atque stamine," etc., with the Codex Bobiensis, instead of "subtemine et, quae stamine," etc., as it is given in the Codex Casinensis. [A beautiful anticipation of Augustine's dictum, "The New is veiled in the Old, the Old unveiled in the New."]

443 We read here "gloriam enim Domini in eodem speculamur." The Codex Bobiensis is vitiated here, giving gloriam um Domini, which was changed by Valesius into gloriam Jesu, etc.

444 Reading, with the Codex Bobiensis, "speculum, cum nobis ipsam imaginem," etc., instead of "speculum nobis per ipsam imaginem," etc.

445 [Here is the literal use of the word "paedagogue," with which Clement took liberties. Vol. ii. p. 209, note 3, this series.] Adopting "qui ad doctores a paedagogo," instead of "qui a doctore iis a paedagogo."

446 "Dehonorare," or, as in the Codex Bobiensis, "dehonestare."

447 Reading "opera ejus non indiget." But the Codex Casinensis gives "ore ejus," etc.

448 The Codex Bobiensis reads here, "accidit vero post tempus ut is qui...requireret," etc. The other codex has, "accedit vero post tempus is qui ...requirere."

449 Reading pro respectu with Codex Bobiensis. The other codex gives prospectu.

450 Reading invenisse. The Codex Casinensis gives venisse.

451 Routh suggests pastor, the shepherd, for pater.

452 Reading cognata, with Codex Bobiensis, instead of cognita.

453 Deut. xviii. 18.

454 John v. 46.

455 We adopt the reading vides, instead of the faulty unde of the Codex Casinensis.

456 Reading quamvis for quum.

457 See Heb. iii. 5, 6.

458 Luke xvi. 19, etc.

459 Infernum. [Sheol, rather, or Hades.]

460 The reading of the Codex Casinensis is, "rogavit dives simul uno tempore ut edisceret majorem doctrinam." But the other codex gives, "uno tempore discere majorem doctrinam ab Abraham" = entreated that he might learn the superior doctrine of Abraham. For edisceret we may read with Routh ediscerent.

461 Matt. v. 32.

462 Matt. x. 10.

463 The Codex Casinensis gives, "exige ab eo illa quae fraudem interceperat;" the other codex gives, "et exigi ab eo illa quae fraude interceperat." The correct reading probably would be, "exigi ab eo illa quae per fraudem interceperat."

464 We adopt the conjecture of Valesius, viz., abstinentia. The Codex Bobiensis gives absentia.

465 Prov. xxii. 2.

466 Matt. v. 3.

467 Reading inflammantur. It may perhaps be inflantur = puffed up.

468 Rom. xii. 3.

469 Mark xii. 41.

470 Reading et parum hoc est, with Codex Bobiensis, instead of the et pauperum hoc est of Codex Casinensis. We may also render it as = "but it is far from being the case that gifts are cast," etc.

471 The Codex Bobiensis reads inferuntur; the other codex gives offeruntur, offered.

472 Luke xiv. 33.

473 Matt. viii. 10.

474 The text gives sed abuti, and the Codex Bobiensis has sed et abuti. But the reading ought probably to be sed et uti, or sed etiam uti. Routh, however, notices that abutor is found with the sense of utor.

475 Plane.

476 Matt. xii. 8.

477 Mark ii. 19. [I have slightly accommodated the translation to this text.]

478 In semetipsum causam circumcisionis excepit.

479 [From Job (ii. 10) to St. Paul (Heb. iv. 15 and vi. to 8) Scripture abounds in this teaching. Comp. Lam. iii. 33.]

480 The Codex Bobiensis gives, "viae compendiosum nobis tramitem demonstrare." We adopt the reading, "viae spatia compendioso nobis tramite demonstrare."

481 Matt. vii. 15.

482 Matt. xxiii. 27.

483 Matt. v. 8.

484 Compendia viae.

485 Matt. vii. 12.

486 2 Cor. xiii. 3.

487 1 Cor. vii. 18, 19.

488 Reading "praevaricator" instead of "praedicator." The sense would seem strictly to require, a debtor to the law.

489 Atramentum.

490 Rom. ii. 29.

491 The Codex Bobiensis gives, "figuli opus aufers aut fictilium." The Codex Casinensis has, "figuli opus et ars aut fictilium." We adopt "figuli opus aut ars fictilium."

492 Adopting "nequaquam" for "nec quemquam."

493 By this he means the Epistle to the Romans, to which the first place among the epistles of Paul was assigned from the most ancient times. In Epiphanius, under heresy 42, it is alleged as an offence against Marcion, that he put the Epistle to the Romans in the fourth place among Paul's epistles. See a note in Migne. [Again, this expression is a note of genuine antiquity.]

494 Reading "propositus" for "propheticus."

495 The Codex Casinensis has formatum; the other codex gives firmatum.

496 2 Cor. iii. 7.

497 The text gives, "neque vero omnigene in ignobilitatem redigitur," etc. The Codex Bobiensis has, "neque vero omni genera in nobilitate."

498 Reading "scisse se differentias gloriae," etc. Codex Bobiensis gives scis esse, etc. = you know that there are differences.

499 1 Cor. xv. 21.

500 Sicut et verbi ipsius natura persuadet. Reading "natura persuadet." But the Codex Bobiensis gives demonstrat, demonstrates.

501 Eph. v. 14.

502 Non revelatur quia in Christo destruitur.

503 2 Cor. iii. 14-17.

504 Ex. xxxiv. 33; 2 Cor. iii. 13.

505 The text is, "hoc est velamen, quod erat positum super faciem Moysi, quod est testamentum ejus," etc.

506 Gen. xlix. 10-12.

507 The reading in the text is, "non deficiet princeps ex Juda, neque dux de femoribus ejus usquequo veniat," etc. Codex Bobiensis coincides, only giving "de femore ejus." On the whole quotation, which is given in forms so diverse among the old versions and fathers, see Novatian, De Trin., ch. 9 [vol. v. p. 618], and Cyprian, Adv. Judaeos, i. 21 [vol. v. p. 513].

508 The text gives, "veniat, cujus est." etc. Prudentius Maranus on Justin's Apology, i. § 32 [vol. i. p. 173, this series], thinks this was originally an error of transcription for cui jus est, which reading would correspond very much with the w\| a0po/keitai of some of the most ancient authorities. See Cotelerius on the Constitut. Apostol., i. 1, and the note in Migne.

509 Qui alligabit. But Codex Casinensis has "quia alligabit," and Codex Bobiensis "qui alligavit."

510 Suffusi oculi. Codex Bobiensis gives "effusi oculi." See, on the whole, Grabe's Dissert. De variis vitiis LXX. interpret., 19, p. 36.

511 Deut. xviii. 15.

512 We adopt ihe reading "Jesu Nave." But the Codex Bobiensis gives "Jesu Mane." See a discussion on this name by Cotelerius on the Epistle of Barnabas, ch. 12. [Vol. i. p. 145, this series.]

513 For circumcisionis Routh suggests circumstationis, which might perhaps be taken as = these surroundings do not suit him.

514 Gen. xxxviii. 26. We read "justificare." But the Codex Casinensis gives "justificari" = he (or she) could be justified.

515 The text is, "sed et videbitis vitam vestram pendentem ante oculos vestros." The reference is apparently to Deut. xxviii. 66.

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