[314] ἐν σοὶ = penes te: Soph. OC 248 “ἐν ὑμῖν ὡς θεῷ ι κείμεθα τλάμονες”: Eur. Alc. 278 “ἐν σοὶ δ᾽ ἐσμὲν καὶ ζῆν καὶ μή.”
ἄνδρα accus. before, not after, ὠφελεῖν, as in Soph. Ant. 710 “ἀλλ᾽ ἄνδρα, κεἴ τις ᾖ σοφός, τὸ μανθάνειν ι πόλλ᾽ αἰσχρὸν οὐδέν.” In both places ἄνδρα has a certain stress—“for mortal man.” But in Soph. Aj. 1344 “ἄνδρα δ᾽ οὐ δίκαιον, εἰ θάνοι, ι 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. 666 “ἀλλ᾽ ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν”: Xen. Cyrop. 1.6.19 “ἀλλὰ τοῦ μὲν αὐτὸν λέγειν, ἃ 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）.This text is part of:
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