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[314] ἐν σοὶ = penes te: Soph. OC 248ἐν ὑμῖν ὡς θεῷ κείμεθα τλάμονες”: Eur. Alc. 278ἐν σοὶ δ᾽ ἐσμὲν καὶ ζῆν καὶ μή.

ἄνδρα accus. before, not after, ὠφελεῖν, as in Soph. Ant. 710ἀλλ᾽ ἄνδρα, κεἴ τις σοφός, τὸ μανθάνειν πόλλ᾽ αἰσχρὸν οὐδέν.” In both places ἄνδρα has a certain stress—“for mortal man.” But in Soph. Aj. 1344ἄνδρα δ᾽ οὐ δίκαιον, εἰ θάνοι, βλάπτειν τὸν ἐσθλόν, ἄνδρα” is the object, agreeing with τὸν ἐσθλόν. ἀφ᾽ ὦν ἔχοι τε καὶ δύναιτο, by means of all his resources and faculties. The optat. is thus used in universal statements, and therefore especially in γνῶμαι: cp. 979: Soph. Ant. 666ἀλλ᾽ ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν”: Xen. Cyrop. 1.6.19ἀλλὰ τοῦ μὲν αὐτὸν λέγειν, μὴ σαφῶς εἰδείη, φείδεσθαι δεῖ.” So here we supply ἐστί (not ἂν εἴη) with κάλλιστος. The difference between ἀφ᾽ ὧν ἂν ἔχῃ (“may have”), and ἔχοι (“might have”), is that the latter form treats the “having” as an abstract hypothesis(εἴ τι ἔχοι).

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