^{page 7 note 1} A paper read in its original form to the Classical Society of Emmanuel College on 15 October 1959, and in this expanded version to the Herodotean Society, Cambridge, on 14 February 1962. A shortened edition of the earlier version appeared in The Expository Times, 08 1960.Google Scholar

^{page 7 note 2} Acts xiii. 9.

^{page 8 note 1} Rom. vii. 14–25.

^{page 9 note 1} Rom. i. 29–32, xii. 13, 1 Cor. vi. 9–10, 2 Cor. xii. 10, Gal. v. 19–23, Eph. v. 3–5, Phil. iv. 8, Col. iii. 5–12, 1 Tim. ii. 9, iii. 2–3, 2 Tim. iii. 10–11.

^{page 9 note 2} 2 Cor. xi. 23–28.

^{page 9 note 3} 1 Cor. ix. 20–22.

^{page 9 note 4} Acts ix. 10f.

^{page 9 note 5} xiv. 5. 13.

^{page 9 note 6} Acts xiv. 12.

^{page 9 note 7} Ibid. xxi. 39.

^{page 9 note 8} Ibid. ix. 26.

^{page 9 note 9} Ibid. xi. 25.

^{page 10 note 1} Rom. vii. 9.

^{page 10 note 2} Gal. i. 17.

^{page 10 note 3} Exod. iiif.

^{page 10 note 4} Ar. Vesp. 1164.Google Scholar

^{page 11 note 1} Col. iii. 1.

^{page 11 note 2} See Appendix, ‘Platonic Parallels’.

^{page 11 note 3} Gorg. 493a.Google Scholar

^{page 11 note 4} Rom. vii. 24.

^{page 12 note 1} In the N.T. the disciples are generally called μαθηταί. The talib ul 'ilm (Seeker after Knowledge) of Islam has the same meaning.

^{page 12 note 2} 1 Cor. xiii. 1–4.

^{page 12 note 3} Ibid. 2.

^{page 13 note 1} Acts xix. 21.

^{page 14 note 1} Acts xxi. 31.

^{page 14 note 2} Ibid. xxii. 28.

^{page 15 note 1} Acts xxi. 37.

^{page 15 note 2} Heaut. Tim. 77.Google Scholar

^{page 15 note 3} Cf. Tac. Hist. v. 5Google Scholar, Juv. xiv. 103f.

^{page 15 note 4} Acts xxi. 39.

^{page 16 note 1} Acts xxiii. 9.

^{page 16 note 2} Ibid. xvii. 23.

^{page 16 note 3} Ibid. 17.

^{page 16 note 4} Ibid. 22.

^{page 17 note 1} xvii. 22–32.

^{page 17 note 2} I have substituted in this sentence the N.E.B. rendering for my own original version, though it seems to me wrong to reduce even an unknown God to the neuter gender. καταγγέλλω = ‘proclaim’; but I cannot rid my mind of the fancy that no speaker speaking within eyeshot of the theatre of Dionysos could fail to be reminded of the great role played by the ἄγγελος in Greek tragedy, and that consequently any compound of the verb ἀγγέλλω uttered there would at least connote ‘bring a message from’.

^{page 17 note 3} Tim. 28c.Google Scholar

^{page 17 note 4} Rep. 596c.Google Scholar

^{page 18 note 1} Clement of Alexandria calls him a prophet. So does Paul: Titus, i. 12.Google Scholar

^{page 18 note 2} Woodbrooke Essays, No. 7 (Cambridge, 1927)Google Scholar, ‘St. Paul and Greek Literature’.

^{page 18 note 3} Titus, , i. 12.Google Scholar

^{page 19 note 1} See Appendix, ‘Quotations and Echoes’, s.v. ‘Epimenides’.

^{page 20 note 1} 690–725.

^{page 20 note 2} Phil. iii. I and iv. 4.

^{page 20 note 3} 2 Tim. ii. 7.

^{page 20 note 4} Col. ii. 18. See Appendix, ‘Quotations and Echoes’, s.v. ‘Aristophanes’.

^{page 21 note 1} Ar. Nub. 225.Google Scholar

^{page 21 note 2} Plato, , Apol. 19c.Google Scholar

^{page 21 note 3} Ibid. 42 e.

^{page 22 note 1} ἀγών means an event in the arena or stadium, not a battle.

^{page 25 note 1} It really means ‘if I know all that Greek religion and philosophy can teach me’.

^{page 27 note 1} ἐγκράτεια, self-control, is thus defined by Aristotle, , Eud. Eth. ii. 7. 8Google Scholar: ‘a man practises self-control when he acts contrary to desire but according to reflection’.

^{page 28 note 1} The translation rather misses the point that the model city is eternal, has always been, and always will be. I should rather translate: ‘For the city to which we belong is in the heavens’. L. and S. give authority for translating πολίτευμα here as = πολιτεία.

^{page 29 note 1} The horrible word ‘activates’ really comes nearest to the meaning of ἐργάεται and ἐνεργῶν. In my translation I have inserted the word ‘impels’ partly for its own sake to complete the meaning and partly as a pointer to

Wordsworth's ‘sense sublime … a spirit that impels All thinking things’ (Tintern Abbey, 95 ff.

Postscript. Another possible echo: Xen. Anab. i. 3. 11, ἐμοὶ ον δοκεῑ oὐX ὥρα εναι ἡμῑν καθεύδειν and Rom. xiii. 11, καὶ τοῦτο … ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι I owe these references to the kindness of the Press's learned Reader.