3. Oh blasphemy verging on martyrdom! It attests that I am a Christian,
13,5-14,4 '+0
vel recipias? 6. Da formam, in quam velis agi tecum. Cur enim et lateas, cum ignorantia alterius tuam conscientiam contamines? Si non ignoraris, quod sis
Christianus, temptaris et contra conscientiam alterius agis tamquam non Christianus enimvero et dissimulaberis -: temptatus addictus es. Certe to you except on the day of observance? 6. You yourself should set the rule by which you wish to be dealt with. For why should you conceal yourself, thus contaminating your conscience because of the other man's ignorance? If it is not unknown that you are a Christian, you are put on trial and act contrary to the other's knowledge as if you were not a Christian certainly people will even pretend not to know you are a Christian -; you have been tested and condemned.
25 sive hac sive iliac, reus es confusionis in domino. Qui autem confusus super me fuerit penes homines, et ego confundar super ilIo, inquit, penes patrem meum, qui est in caelis.
14. 1. Sed enim plerique iam induxerunt animo agnoscendum esse, si quando, In any case, either in the latter or in the former way, you are guilty of shame in the Lord, who says: But whoever will have been ashamed about Me before men, about him I shall also be ashamed before my Father, who is in heaven.
14. 1. However, a great many have by this time ascribed to the notion that it is pardonable if they sometimes do what the heathens do, lest the name be blasphemed. f. 115 quae / ethnici, faciunt, ne nomen blasphemetur. Porro blasphemia, quae nobis omni modo devitanda est, haec, opinor, est, si qui nostrum ad iustam blasphemiam ethnicum deducat aut fraude aut iniuria aut contumelia aliave
5 materia dignae querellae, in qua nomen merito percutitur, ut merito irascatur et dominus. 2. Ceterum si de omni blasphemia dictum est: vestri causa nomen meum blasphematur, perimus universi, cum totus circus scelestis suffragiis nullo merito nomen lacessit. Desinamus, et non blasphemabitur. Immo dum sumus, blasphemetur in observatione, non in exorbitatione disciplinae, dum
Now the blasphemy which we should avoid at all costs only occurs then, I think, when one of us gives occasion to a pagan for justified blasphemy, either by fraud or by injustice, or by contumely, or by any other cause for a wellfounded complaint, on which the name is deservedly cursed, so that the Lord, too, is deservedly angered. 2. But if of all blasphemy it has been said, Because of you my name is dishonoured, we are all lost without exception, since the whole circus assaults the name with its wicked suffrages, without this being in any way deserved. Let us cease to be (viz., Christians), and the name will not be blasphemed. On the contrary, while we exist, let it be blasphemed because of our observance and not our transgression of the discipline, because we are approved and not because we are reprobated.
10 probamur, non, dum reprobamur. 3. 0 blasphemiam martyrii affinem, quae tunc me testatur Christianum, cum propterea me detestatur! Benedictio est nominis maledictio custoditae disciplinae. Si hominibus, inquit, velim placere, servus Christi non essem. 'Sed idem alibi iubet, omnibus placere curemus, quemadmodum ego, inquit, omnibus per omnia placeo.' 4. Nimirum Saturna15 lia et Kalendas lanuarias celebrans hominibus placebat! An modestia et patientia? An gravitate, an humanitate, an integritate? Proinde cum dicit: omnibus omnia factus sum, ut omnes lucrifaciam, numquid idololatris idolo3. Oh blasphemy verging on martyrdom! It attests that I am a Christian, at the moment that it detests me for the same reason. It is a blessing of the name that observance of the discipline is cursed. If I wished to please men,
I should not be a servant of Christ, says Paul.
25. Mtth. 10, 33. Marc. 8, 38. Luc. 9, 26 (cf. 2 Tim. 2, 12).
6. Rom. 2, 24 (cf. Is. 52, 5. Ezech. 36, 20. 23. 2 Sam. 12, 14).
12. Gal. 1, 10.
14. I Cor. 10, 32-3.
17. 1 Cor. 9, 22.
'But elsewhere the same apostle commends us to endeavour to please all, just as I please everybody in everything.' 4. Would you assert that he used to 21. recipias? Da LaC] respicias da A recipias, da B Gel recipias. Da fun Rig in quam velis B
Gel; vindicat Hoppe Beitr. 28-9] qualemvis A qua velis Rig in qua velis Semi Rid et om.
LaC 22. contamines? Si Lat; approbant fun LaC Rig] contamines; Si A contamines, si B Gel;
Seal, qui verba si non ignoraris ... tentaris post tamquam non Christian us (24) col/ocat
Si non] Non, si Havercamp (ap. Oehler) Leop 23. temptaris' et A tentaris. Et B Gel 24. Christianus
enimvero et dissimulaberis -: vdNat] Christianus. Enimvero et dissimulaberis, A B Gel; Rig post dissimulaberis punctum ponens Christian us. Enimvero etsi simulaveris, Pam LaC Christi aplease men by observing the Saturnalia and New Year's Day? Was it not by modesty and patience? Was it not by dignity, humanity and integrity? Likewise when he says, I have become everything to everybody in order to win nus. Sin vero el dissimulaveris, Lat fun Rid (Christianus:) Christianus? Enimvero etsi dissimulaveris Leop Christianus: sin vero et dissimulaberis, Oehl Christianus. Enimvero etsi simulaveris tentatus, Seal 25. in delendum esse susp. fun, quem repudiat LaC domino A] dec B Gel
1. agnoscendum Oehl] agnoscendam A ad cognoscendam B ignoscendum Gel id ignoscendum
Urs 1-2. si quando quae ethnici faciunt Rig Urs] si quandoque ethnici faciunt A si quandoque et ethnici faciunt B quandoque his quae ethnici faciunt Gel 3. omnimodo A] omnino B Gel; om. LaC si quis B GelS. dignae querelae, in qua nomen merito percutitur, ut merito irascatur
B Gel] digna quae cui non inmerito irascatur A 'Iegerem libenter materia digna querelae' LaC 6. et ei Leap vestri causa A Bmg; tuetur Hoppe Beitr. 18] vestra causa Leap Oehl Rid vae, cuius
B Gel 7. scelestis] coelestis Bmg 8. lacessit. Desinamus Rig] lacessit, Desinamus A lacessit, dt;.sinamus B Gel blasphemetur, dum sumus Rig Rid 9. discipline A 10. non dum reprobamur Gel (virgulam inter non et dum ponit vdNat)] am. A nondum reprobamur B post probamur distinctionem am. A, post reprobamur virgulam exhibent B Gel; primus recte distinxit Rig o blasphemiam Urs Rig] ob blasphemiam A B Gel adfinem A que A 11. cristianum A propterea me mavult fun; scribit LaC] propter earn A B Gel propter ea me Oehl post detestatur nul/am distinctionem exhibet B 12. custodite discipline A velim A] vellem B Gel 13. post Curemus omnes libri et edd. punctum exhibent 14. siturnalia A 15. placeat ex placebat A post placebatpunctum ponit vdNat; A punctum cum virgula, B Gel virgulam, Rig Oehl Rid interrogationis signum exhibent 15-16. et patientia am. A interrogation is signum post integritate primus posuit LaC; A virgulam, B Gel punctum exhibent 17. omnia omnibus Gel omnes B Gel] omnibus A 17-18. idololatres am. A
)U 14,4-1),1
14,4-1J,1
everybody, did he perhaps mean to the idolaters an idolater, to the heathens a heathen, to the worldly a man of the world? 5. True, he does not forbid us to have intercourse with idolaters and adulterers and the other sinners, saying: otherwise you should have to go out of the world; but of course, he does not slacken the reins of intercourse to such a degree that, while it is inevitable that we live and mingle with the sinners, we may also sin with them. Where there is social intercourse, which is permitted by the apostle, there is also sinning, which is permitted by no one. We may live with the heathens, die with them we may not. Let us live together with all, let us rejoice together on account of the community of nature, not that of superstition. We are alike in soul and not in discipline, fellow-possessors of the world, not of error. latres, numquid ethnicis ethnicus, numquid saecularibus saecularis? 5. Sed etsi non prohibet nos conversari cum idolatris et adulteris et ceteris criminosis
20 dicens: ceterum de mundo exiretis, non uti que eas habenas conversationis immitit, ut, quoniam necesse est et convivere nos, et commisceri cum peccatoribus, idem et compeccare possimus. Ubi est commercium vitae, quod apostoIus concedit, ibi peccare, quod nemo permittit. Licet convivere cum ethnicis, f. 115 v / commori non licet. Convivamus cum omnibus, conlaetemur ex communione
25 naturae, non superstitionis; pares anima sumus, non disciplina, compossessores mundi, non erroris. 6. Quodsi nobis nullum ius esset communionis in huiusmodi cum extraneis, quanto scelestius est haec inter fratres frequentare!
Quis hoc sustinere aut defendere potest? Iudaeis dies suos festos exprobrat spiritus sanctus: sabbata, inquit, vestra et numenias et ceremonias odit anima
6. But if we do not have any right to communion with outsiders in such things, how much more criminal is it to practice these things among brethren!
Who can tolerate or defend this? The Holy Spirit reproaches the Jews with their holidays: your sabbaths, it says, and new months and solemnities are hated by my soul. But we, to whom the sabbaths are foreign and also the new months and the festivals which were once loved by God, we celebrate the Saturnalia, the festivals of New Year and Midwinter, and the Matronalia: presents, New Year's gifts are exchanged, the games roar on, the din of banquets fills the air.
30 mea. Nobis, quibus sabbata extranea sunt et numeniae et feriae a deo ali quando dilectae, Saturnalia et Ianuariae et Brumae et Matronales frequentantur, munera commeant, strenae, consonant lusus, convivia constrepunt. 7. o melior fides nationum in suam sectam, quae nullam sollemnitatem Christianorum sibi vindicat! Non dominicum diem, non pentecosten, etiam si nossent,
35 nobiscum communicassent; timerent enim, ne Christi ani viderentur. Nos ne ethnici pronuntiemur, non veremur. Si quid et carni indulgendum est, habes non dicam tuos dies tantum, sed et plures. Nam ethnicis semel annuus dies quisque festus est, tibi octavo quoque die. Excerpe singulas sollemnitates nationum et in ordinem exsere: pentecosten implere non poterunt.
15. 1. Sed /uceant, inquit, operae. At nunc lucent tabernae et ianuae nostrae.
Plures iam invenias ethnicorum fores sine lucernis et laureis quam Christianorum. De ista quoque specie quid videtur? Si idoli honor est, sine dubio idoli
7. Oh, how much better is the loyalty of the heathens to their discipline: it appropriates none of the solemnities of the Christians! Lord's Day and Pentecost they would not have shared with us even if they knew them; for they would be afraid to be regarded as Christians. We, however, do not fear to be declared heathens.
If some indulgence is to be granted also to the flesh, you have, I say, not only the days due to you but even more. For while each festive day of the heathens occurs but once annually, you have one every seven days. Take out every single solemnity of the heathens and set them in a row: together they will not amount to one Pentecost.
15. 1. Scripture, however, says: Let works shine. But now what shines are our shops and doors. Already you may find more doors of heathens without lamps and laurel-wreaths than of Christians. What is our opinion about this issue?
20. I Cor. 5, 10.
25. cf. I Cor. 3, 22.
29. Is. I, 14.
1. Mtth . 5, 16.
18. &thnicis A corr. ethnicus B Gel] & A 19. et si Gel 20. caeterum A exiretis A B Gel' restituit Ciacconius exissetis Pam 21. immittit Ciacconius; approbant fun LaC La/st Z. Spr.' T. 9] inmutat A immutat B Gel imputat susp. Oehl; damnat La/st 1.1. est A ] sit B Gel et commisceri
B Gel] et om. A et commiscere Pam 22. idem A B] ideo Gel compeccare A] cum peccare B cum eis peccare Gel distinctionem post possimus om. B ubi A B] ibi Gel commertium
A 23. ibi] sibi B hic Gel ante peccare lacunam signat R/d, quem re/utat Hartel P. S. 1,50.
Denuo lacunam de/endit Stramonio, Nuovo Didaskaleion 1964 24. commoveri A cum omnibus Gel] communibus A B laetemur A 25. paris ani mae A 26. esset A B] est Pam om. Gel 'al. non legitur est, et abesse potest' fun
27. huiusmodi cum A] eius modicum B eiusmodi cum Gel frequentari fun mavult, LaC susp.
28. fastos Pam 1597 corr. Semi 29. numenias R/d] numenia A neomenias B Gel et ceremonias om. A 30. numeniae A] neomenia B Gel neomeniae Rig 31. Ianuaria LaC post frequentantur interrogation is signum ponit Rig 32. et strenae fun Seal A B Gel hoc modo distinguunt: commeant, ... consonant, lusus, ... constrepunt. (pro vlrgults et puncto Rig signa interrogationis ponit); recte primi distinxerunt fun Scal; asyndeton munera commeant, strenae restituit primus Oehl con viva A corr.
33. fides om. A 34. vindicat! Non Rig] vindicat; Non A vindicat, non B Gel pentecostem B LaC; post pentecosten punctum POntt Gel 35. non communicassent Gel 36. post habes Rig punctum, Oehl punctum cum
If it is honour to an idol, then undoubtedly this honour to an idol is virgula ponit 37. dicam om. A tuos B Gel] tamen A duos Lat Kellner (BKV 1912, 160) suos
Ciacconius, quem approbant fun , Hartel P. S. 1, 36 tantos Wissowa 38. festus ... die om.
A octavus quisque dies Urs; inter hrmc coniecturam et octavo quoque die dubitat LaC 39. ex sere A exere Bmg] texe B Gel pentecostem B LaC
1. operae A ] opera vestra B Gel operae vest rae vdNat lucent Lat] luceant A B Gel 2. invenies
B Gel 3. spetie A 3-4. post. idoli honor ex praecedente membro a librario repetitum esse putant fun LaC
J),J-J), I
D, I - D, /
idolatry. If it is for the sake of a human being, then let us recollect that all idolatry is aimed at a human being; 2. let us recollect that all idolatry is worship done to a human being, since it is an established fact, even among their own worshippers, that the gods of the heathens have formerly been men.
Therefore, it does not make a difference whether this superstitious worship is offered to human beings of an earlier age or of the present one. Idolatry has not been condemned because of the persons presented for adoration, but because of those observances which pertain to the demons. honor idololatria est. Si hominis causa est, recogitemus omnem idololatrian
5 in hominis causam esse; 2. recogitemus omnem idololatrian in homines esse culturam, cum et ipsos deos nationum homines retro fuisse etiam apud suos f. 116 constet. Haque nihil / interest, superioris an huius saeculi viris superstitio ista praestetur. Idololatria non propter personas, quae opponuntur, sed propter officia ista damnata est, quae ad daemonas pertinent. 3. 'Reddenda sunt
10 Caesari quae sunt Caesaris.' Bene, quod apposuit: et quae sunt dei deo. Quae ergo sunt Caesaris? Scilicet de quibus tunc consultatio movebatur, praestandusne esset census Caesari an non. Ideo monetam ostendi sibi dominus postulavit et de imagine, cuius esset, requisivit et, cum au dis set Caesaris, reddite, ait, quae sunt Caesaris Caesari et quae sunt dei deo, id est imaginem Caesaris
3. 'One has to render to Caesar what is Caesar's.' Fortunately He added: and what is God's to God. What, then, are the things of Caesar? They were, namely, those things which gave rise to the discussion, whether the poll-tax should be paid to the emperor or not. It is for this reason that the Lord demanded to be shown a coin and asked about the image on it, whose it was.
When He had heard that it was Caesar's he said: render to Caesar the things that are Caesar's and to God the things that are God's. He meant that the image of the emperor, which is on the coin, should be rendered to the emperor and the image of God, which is in man, to God. Consequently you should render to the emperor your money, to God yourself. Otherwise, what shall belong to God, if everything belongs to the emperor?
15 Caesari, quae in nummo est, et imaginem dei deo, quae in homine est, ut Caesari quidem pecuniam reddas, deo temetipsum. 4. Alioquin quid erit dei, si omnia Caesaris? 'Ergo inquis, honor dei est lucernae pro foribus et laurus in postibus?' Non utique quod dei honor est, sed quod eius, qui pro deo eiusmodi officiis honoratur quantum in manifesto est salva operatione quae est
20 in occulto ad daemonia perveniens. 5. Certi enim esse debemus, si quos latet per ignorantiam litteraturae saecularis, etiam ostiorum deos apud Romanos,
Carnam a cardinibus appellatam et Forculum a foribus et Limentinum a limine et ipsum Ianum a ianua; et utique scimus, licet nomina inania atque conficta sint, cum tamen in superstitionem deducuntur, rapere ad se daemo4. 'So you say that the lamps before the doors and the laurel-wreaths at the doorposts are a homage to God?' No, not, of course, that they are a homage to God, but that they are a homage to him, who is honoured instead of God by means of these homages, as far as the external appearance is concerned, whereas secretly this activity pertains to the demons.
25 nia et omnem spiritum immundum per consecrationis obligamentum. 6. Alioquin daemonia nullum habent nomen singillatim, sed ibi nomen inveniunt, ubi et pignus. Etiam apud Graecos Apollinem Thyraeum et Antelios daemonas ostiorum praesides legimus. Haec igitur ab initio praevidens spiritus sanctus etiam ostia in superstitionem ventura praececinit per antiquissimum
5. For we should be certain of the fact, although it escapes some in consequence of their ignorance of pagan literature, that the Romans, too, have gods of doors: Carna, called after the cardines [door-pins], Forculus, after the fores [door-wings], Limentinus, after the limen [threshold] and Janus himself,
V propheten Enoch. / Nam et alia ostia in balneis adorari videmus. 7. Si autem f. 116
31 sunt qui in ostiis adorentur, ad eos et lucernae et laureae pertinebunt. Idolo after the ianua [door]; and, of course, we know that, though these are empty and fictitious names, nevertheless, when they are used for superstition, they draw to themselves the demons and every impure spirit by means of the bond brought about by consecration. 6. Moreover, demons have no name individually but they find a name where they also find a pledge. The Greeks, too, as we read, have in Apollo Thyraeus and the Antelian demons protectors of entrances. Therefore the Holy Spirit, foreseeing this from the beginning, predicted through the intermediary of the oldest prophet, Enoch, that even entrances were to become objects of superstition. For we see that other entrances, too, are worshipped, viz., in the baths. 7. Now, if there are beings which are worshipped in entrances, it is to them that both the lamps and the 9-10. Mtth . 22, 16-21. Marc. 12, 14-7. Luc. 20, 21 -5.
15. cf. Gen . 1, 26-7; 9, 6.
28-30. vid. comment.
4-5. recogitemus ... causam esse om. LaC; corruplum iudicat List Apol. 114; vindicat Thorn St.
T. I, 17 idololatriam B (bis) 6. et ipsos A; vindicat ThOrn St. T. 2, 83] ipsos B Gel Oehl 8. apponuntur Lat 9. daemones B Gel post pertinent interrogationis signum ponit LaC 11-12. praestandus neesset A 12. ideo et B Gel Oehl 13. distinctionem post requisivit sustulit vdNat;
A B Gel punctum, Oeh/ virgulam exhibent 15. numo A 17-18. post postibus B Scal virgulam, LaC punctum ponunt; est? Lucernae ... postibus. susp. vdNat (in manuscripto)
18. post honor est Kroym Q. C. 29 eum (sc. honorem lucernae et laun) praestari nolo vel simile quid intercidisse putat pro eo LaC 18-19. huiusmodi Gel 19. in manifesto est salva operatione B
Gel] in manifesta est ope ratione A ; vindicat Kroym Q. C. 29, quod approbant Dekkers (CC) et vdNat 20. hocculto A corr. post occulto virgulam ponunl Pam 1579 Oeh/ Rid; damnat Kroym
Q. C. 29 enim om. A siquo A 21. hostiorum A 22. Carnam Wasz Wind] Cardeam A B Gel celt. Vide eomm. pellatum A appellatum fun 'in antiquis exemplaribus legitur Foriculum et
Foreculum ' Rig (Forculum A) 24. rapere. A 25-26. alioquin et LaC singulatim B Gel 27. Thyraeum Rig] tyreum A 9uparov B Gel 29. hostia A venturam B post ventura virgulam ponere vult fun 30. prophenenoch A prophetam LaC et alias Rig '
31. eorum sunt Gel qui Seal] quae A B Gel hostiis A adornentur fun
D, /-16,3
15,7-16,3
laurel-wreaths must pertain. It is for an idol that you will have done everything which you will have done for an entrance. feceris, quicquid ostio feceris. Hoc in loco ex auctoritate quoque dei contestor, quia nec tutum est subtrahere quodcumque uni fuerit ostensum uti que omnium causa. Scio fratrem per visionem eadem nocte castigatum graviter,
Here I derive a testimony also from God's authority, since it is not safe to keep back whatever has been shown to one person, certainly in the interest of all. I know a brother who, because his slaves had wreathed his door after a sudden proclamation of public rejoicings, was heavily punished in a dream that same night. 8. And yet he had not himself put up those wreaths or given orders to do so, for he had gone out before, and after his return he had reprehended the fact that this had been done. To such a degree we are appraised by God in such matters, even because of the behaviour of our servants.
35 quod ianuam eius subito adnuntiatis gaudiis publicis servi coronassent. 8. Et tam en non ipse coronaverat aut praeceperat; nam ante processerat et regressus reprehenderat factum. Adeo apud deum in huiusmodi etiam disciplina familiae nostrae aestimamur. Igitur quod attineat ad honores regum vel imperatorum, satis praescriptum habemus in omni obsequio esse nos oportere,
40 secundum apostoli praeceptum subditos magistratibus et principibus et potestatibus, sed intra limites disciplinae, quousque ab idololatria separamur.
9. Propterea enim et illud exemplum trium fratrum praecucurrit, qui alias obsequentes erga regem Nabuchodonosor honorem imaginis eius constantissime respuerunt, probantes idololatrian esse quicquid ultra humani honoris
So as regards homages to kings or emperors, we have been sufficiently enjoined that we are to be in complete obedience, being, according to the precept of the apostle, submitted to magistrates, princes and powers, but within the limits of the discipline, i.e., as long as we keep at distance from idolatry. 9. For it is for this reason, too, that the famous example of the three brothers precedes us, who, though in other respects obedient to the king
Nebuchadnezzar refused with the utmost firmness to do homage to his image, thus showing that everything must be regarded as idolatry which elevates someone beyond the measure of human honour unto the likeness of divine majesty. 10. Thus Daniel, too, who in other respects subjected himself to Darius, functioned in this way only as long as he was free from endangering his religious obligations. For in order not to be exposed to this danger, he feared the king's lions as little as the three brothers feared the king's fires.
45 modum ad instar divinae sublimitatis extoIIit. 10. Sic et Daniel cetera Dario subnixus tamdiu fuit in officio, quamdiu a periculo disciplinae vacaret. Nam ne id subiret, non magis leones regios timuit quam iIIi regios ignes. Accendant igitur quotidie lucernas, qui bus lux nulla est, affigant postibus lauros postmodum arsuras, quibus ignes imminent; illis competunt et testimonia tenebraf. 117 rum et auspicia poenarum. I 11 . Tu lumen es mundi et arbor virens semper.
51 Si templis renuntiasti, ne feceris templum ianuam tuam. Minus dixi: si lupanaribus renuntiasti, ne indueris domui tuae faciem novi lupanaris.
16. 1. Circa officia vero privatarum et communium sollemnitatum, ut togae purae, ut sponsalium, ut nuptialium, ut nominalium, nullum putem periculum observari de flatu idololatriae, quae intervenit. 2. Causae enim sunt considerandae, quibus praestatur officium. Eas mundas esse opinor per
Therefore, let them who have no light at all light lamps every day and let them who are menaced by the fires of hell attach to their doorposts laurelwreaths which are to be burnt afterwards. They are the people who befit both the testimonies of darkness and the forebodings of punishments. 11. You are the light of the world and the ever verdant tree. If you have renounced the temples, do not make a temple of your door. Or rather: if you have renounced the brothels, do not give your house the appearance of a new brothel.
16. 1. As regards the attendance, however, at private and public ceremonies, such as that of donning the white toga, betrothals, weddings and namegivings, I should think that no danger can be noticed in the breath of idolatry which is mixed up with them. 2. For one should consider the reasons that social duties are fulfilled. They are in themselves pure, I think, since neither manly dress nor the marital ring or union proceed from a homage to some idol. After all, I do not find any dress cursed by God except that of women worn by men. For cursed, it is written, is every man who clothes himself in a woman's garment. Now the toga is even called manly (virilis). 3. Further,
5 semetipsas, quia neque vestitus virilis neque anulus aut coniunctio maritalis de alicuius idoli honore descendit. Nullum denique cultum a deo maledictum invenio nisi muliebrem in viro. Maledictus enim, inquit, omnis, qui muliebribus induitur. Toga vero etiam appellationis virilis est. 3. Nuptias quoque
39. Rom. 13, I seqq. Tit. 3, I (cf. I Petf. 2, 13-4). 42. Dan. 3, 12-4.
45. Dan. 6, 5-7.
SO.
Mtth. 5, 14 (cf. Phil. 2, 15). Ps. I, 3; 92, 13-5.
7. Deut. 22, 5.
33. nectu tum A 35. coronassent] coronaverint A 36-37. A preceperat; Nam ... processerat. et B Gel praeceperat, nam .. . processerat, et fun praeceperat (nam ... processerat) et distinguunt; distinctionem Oehleri secuti sumus 37. deprehenderat Lat; lectionem traditam vindicat Hoppe
Beitr. 105 dominum B Gel de disciplina Oehl in disciplina Wissowa 38. aestimantur B aestimatur Gel attinet fun
40. post praeceptum virgulam ponunt SemI Leap 41. potestatibus. Sed A B Gel distinguunt; virgulam primus posuit fun
42. fratruum A 43. nabucodonosor A 44. respuerint B Gel ultra am. A 45. extollit A] extollitur B Gel; dubitanter de/endit Hoppe Beitr.
99 extolli Rig '
Dareo B Dareio Gel 46. disciplina fun 47. id ne Gel illi A Bmg Gel] ille B accedant A 48. cotidie B 49. et am. A tenebrarum am. A SO. pro et B Gel] aut A 52. domi B Gel; carr. fun A non inspecto 1. privatarum vero ex vero privatarum carr. A m. rec. communi.um A 2. nuptialium B Gel] nuptalium A nuptiarum Bmg 3. ad flatu mavult fun idolatriae A quae am. A 8. appellatiOne Gel