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287 [See p. 303, supra, this volume.]
290 i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.
295 Lowth proposes to read kata0 tou\j e0pi\ me/rouj instead of kai\ tw=n, etc.; and Montfaucon, instead of e0ni/oij a!noij for a0nqrw/poij. But the sense is, in any case, as given above.
296 [Here I venture to commend, as worthy of note, the speculations of Edward King, on Matt. xxv. 32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.]
298 For w9j e0n te/xnaij it is proposed to read w/j a!n ai\ te/xnai.
299 Ps. xxiv. 1; 1 Cor. x. 26.
300 [See supra, this chapter; and, infra, book vii. cap. i.]
301 "Blue-eyed Athene inspired him with prowess."-Iliad, x. 482. "And put excessive boldness in his breast."-Iliad, xvii. 570. "To Diomeded son of Tydeus Pallas Athene gave strength and boldness."-Iliad, v. 1,2.
303 [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.]
304 The author's meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.
307 basilikoi/, Jas. ii. 8 (royal law).
310 [Canon-law referred to as already recognised. And see 2 Cor. x. 13-15 (Greek), as to a certain ecclesiastical rule or canon observed by the apostles. It may refer, primarily, to (Gal. ii. 9) limitations of apostolic work and jurisdiction. See Bunsen, iii. 217.]
313 Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, oi9 filo/sofoi toi=s #Ellhsi.
314 [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]