ὡς τοῖσιν ...
βουλευμάτων I take these two verses with the whole context from v. 35, and not merely as a comment on the immediately preceding words εἴτ᾽ ἀπ᾽ ἀνδρὸς οἶσθά που. Oedipus has had practical experience（ἐμπειρία） of great troubles; when the Sphinx came, his wisdom stood the trial. Men who have become thus ἔμπειροι are apt to be also （καί） prudent in regard to the future. Past facts enlighten the counsels which they offer on things still uncertain; and we observe that the issues of their counsels are not usually futile or dead, but effectual. Well may we believe, then, that he who saved us from the Sphinx can tell us how to escape from the plague. Note these points. （1） The words ἐμπείροισι and βουλευμάτων serve to suggest the antithesis between past and future. （2） τὰς ξυμφορὰς ...
τῶν βουλευμάτων= literally, the occurrences connected with （resulting from） the counsels. The phrase, “issues of counsels,” concisely expresses this. The objection which has been made to this version, that ξυμφορά is not τελευτή, rests on a grammatical fallacy, viz., that, in ξυμφορὰ βουλεύματος, the genitive must be of the same kind as in τελευτὴ βουλεύματος. τύχη is not τελευτή, yet in Soph. OC 1506 it stands with a gen. of connection, just as ξυμφορά does here:（θεῶν） τύχην τις ἐσθλὴν τῆσδ᾽ ἔθηκε τῆς ὁδοῦ （a good fortune connected with this coming）. Cp. Thuc. 1.140 “ἐνδέχεται γὰρ τὰς ξυμφορὰς τῶν πραγμάτων οὐχ ἦσσον ἀμαθῶς χωρῆσαι ἢ καὶ τὰς διανοίας τοῦ ἀνθρώπου”: the issues of human affairs can be as incomprehensible in their course as the thoughts of man （where, again, the “occurrences connected with human affairs” would be more literal）: ib. πρὸς τὰς ξυμφορὰς καὶ τὰς γνώμας τρεπομένους, altering their views according to the events. Thuc. 3.87 “τῆς ξυμφορᾶς τῷ ἀποβάντι,” by the issue which has resulted. （3）
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