203 The text here has o!ti, for which has been substituted (Potter and Sylb.) oi9, as above; th/n after au0lh=j (fold) requires to be omitted also in rendering the sentence as we have done.
208 The author reckons three kinds of actions, the first of which is kato/rqwma, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (ei0j th\n a0nwta/tw do/can) to the height of glory. The second is the class of tw=n me/swn, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (a0marthtika/j), which are done by those who fall away from salvation (Potter).
210 To produce this sense, kaqh=ken of the text is by Potter changed into kaqh=kein.
211 On the authority of one of the ms.., Sylburgius reads o!lon instead of lo/gon in the text.
212 Matt. viii. 26; Mark viii. 36; Luke ix. 25.
213 From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes palama/sqwn for palama=sqai of the text.
214 [Bunsen, Hippol., iii. p. 141.]
232 i.e., the graft is assimilated; so the Latin translator. But in the text we have sunecomoioume/nh, dative, agreeing with fatness, which seems to be a mistake.
233 Or inoculation (e0nofqalmesmo/j).
237 1 Cor. ix. 19. [Note ta\ ku/ria tw=n dogma/twn.]
238 1 Cor. ix. 19. [Note ta\ ku/ria tw=n dogma/twn.]
239 [The Scriptures the authority; the canon of interpretation is the harmony of law and Gospel as first opened by Christ Himself in the walk to Emmaus. Luke xxiv. 31.]
243 Heinsius, in a note, remarks that Plato regarded o9sio/thj and dikaiosu/nh as identical, while others ascribe the former to the immortals (as also qe/mij); o9sio/thj, as the greater, comprehends dikaiosu/nh. He also amends the text. Instead of koino/n he reads w0j koino/n ti, supplies kata/ before qei/an dikaiosu/nhn, and changes u\pa/rxousan into u\parxou/sh|.
244 met' au/to\n to\ zh=|n pareba/lonto. The translation of Hervetus, which we have followed, supposes the reading au0tou instead of au0to/n. Others, retaining the latter, translated to\ zh=|n pareba/lonto (sacrificed life). But the former is most to the author's purpose.
245 If we retain the reading of the text, we must translate "founding," and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
247 Prov. i. 5, 6. [Elucidation IX.]
249 [This volume, p. 11, supra.]
251 [In the walk to Emmaus, and by the Spirit bringing all things to remembrance. John xiv. 26.]