παρέχεσθαι: sc. τὸ ἐπιχείρημα.
ἅπασαν: strengthens ἐναντίαν, i.e. directly the opposite way. Cf. Thuc. vi. 21 ἐς ἀλλοτρίαν πᾶσαν ἀπαρτήσαντες removing to a land completely foreign, vi. 37. 3 ἐν πάσῃ πολεμίᾳ (entirely hostile) Σικελίᾳ.—The gen. τούτων does not stand for τῆς τούτων, but depends upon ἐγὼ ἐλήλυθα τὴν ἐναντίαν ὁδόν, in the sense of “in contrast with them,” i.e. “I, in contrast with these, have taken directly the opposite course.” With πᾶς, ἅπας thus used, the art. is lacking.
ἄλλας: sc. εὐλαβείας other precautions. Protagoras reflects with satisfaction that in other respects also his methods are of such a sort that he has no occasion for apprehension.
σὺν θεῷ εἰπεῖν: deprecates any ill consequences of a boastful expression, to say it with the favor of the gods; like our ‘thank God’ with reference to the past, cf. Theaet. 151 b καὶ, ξὺν θεῷ εἰπεῖν, πάνυ ἱκανῶς τοπάζω (I can judge pretty accurately); and ‘by God's help,’ with reference to the future, cf. Eur. Med. 625 ἴσως γὰρ, ξὺν θεῷ δ᾽ εἰρήσεται, | γαμεῖς τοιοῦτον ὥστε σ᾽ ἀρνεῖσθαι γάμον for perhaps—with leave of heaven be it said—you will contract such a marriage as you will be fain to disown.
ὥστε . . . πάσχειν: “there is nothing to be feared from the multitude because οὐδὲν αἰσθανονται, but as οἱ δυνάμενοι πράττειν cannot be eluded, it is safer not to attempt this, therefore I avoid the danger.” Contrast the attitude of Socrates, Crito 48 a οὐκ ἄρα πάνυ ἡμῖν οὕτω φροντιστέον, τί ἐροῦσιν οἱ πολλοὶ ἡμᾶς, ἀλλ᾽ ὅ τι ὁ ἐπαΐων περὶ τῶν δικαίων καὶ ἀδίκων, ὁ εἷς, καὶ αὐτὴ ἡ ἀλήθεια. οὐ τὸ ζῆν περὶ πλείστου ποιητέον, ἀλλὰ τὸ εὖ ζῆν.
