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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