FOOTNOTES:
[1] Epiph. Hær. xxxii. 6.
[2] Strom. lib. i. c. v.
[3] Eusebius, Hist. Eccl. vi. 6.
[4] Hieron. Lib. de Viris illustribus, c. 38; Ph. Bibl. 111.
[5] Eusebius, Hist. Eccl. vi. 13, Phot. Bibl. 111.
[6] Hist. Eccl. vi. 6.
[7] The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.
[8] Isa. ii. 3.
[9] Ps. xcvi. 1, xcviii. 1.
[10] Odyssey, v. 220.
[11] Matt. iii. 9; Luke iii. 8.
[12] Matt. iii. 7; Luke iii. 7.
[13] Tit. iii. 3–5.
[14] Probably a quotation from a hymn.
[15] Ps. cx. 3. Septuagint has, “before the morning star.”
[16] John i. 1.
[17] Tit. ii. 11–13.
[18] Eph. ii. 2.
[19] Phil. ii. 6, 7.
[20] John i. 23.
[21] Isa. xl. 3.
[22] Isa. liv. 1.
[23] This may be translated, “of God the Christ.”
[24] John x. 9.
[25] Matt. xi. 27.
[26] What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath.
[27] ἂχρηστα χρηστήρια
[28] The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.”
[29] The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan.
[30] Proserpine or Pherephatta.
[31] The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
[32] This sentence is read variously in various editions.
[33] Eph. ii. 12.
[34] Euripides.
[35] Eph. ii. 3–5.
[36] Iliad, v. 31.
[37] Iliad, v. 385.
[38] Iliad, xviii. 410.
[39] Iliad, iii. 243. Lord Derby’s translation is used in extracts from the Iliad.
[40] The MSS. read “small,” but the true reading is doubtless “tall.”
[41] Iliad, i. 527.
[42] Iliad, viii. 324.
[43] Meursius proposed to read, “at Agra.”
[44] The beams of Sol or the Sun is an emendation of Potter’s. The MSS. read “the Elean Augeas.”
[45] Odyss. xix. 163.
[46] So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.
[47] An obscene epithet, derived from χοῖρος, a sow, used metonymically for muliebria, and θλίβω, to press or rub.
[48] Hesiod, Works and Days, I. i. 250.
[49] Iliad, iv. 49.
[50] Plutarch, xx.
[51] Iliad, iii. v. 33.
[52] If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.”
[53] Odyss. xx. v. 351.
[54] Vulg. Sybillini, p. 253.
[55] Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.
[56] Iliad, xvi. 433.
[57] Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους.
[58] Odyss. viii. v. 266.
[59] Sibyl. Justin Martyr, Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304.
[60] Ex. xx. 4.
[61] Ps. xcvi. 5.
[62] Ps. xxxiii. 6.
[63] Ps. viii. 4.
[64] Gal. iv. 9.
[65] Timæus.
[66] Deut. xxv. 13, 15.
[67] The Sibyl.
[68] Or Asseus, native of Asso.
[69] Il. iii. 405.
[70] Il. vi. 132.
[71] Orestes, 590.
[72] Ion, 422.
[73] Jer. xxiii. 24.
[74] Isa. xl. 12.
[75] Isa. lxiv. 1, 2.
[76] Isa. lxvi. 1.
[77] Jer. viii. 2, xxx. 20, iv. 6.
[78] Deut. xxxii. 39.
[79] Amos iv. 13.
[80] Isa. xlv. 19, 20.
[81] Isa. xlv. 21–23.
[82] Isa. xl. 18, 19.
[83] Isa. x. 10, 11.
[84] Isa. x. 14.
[85] Prov. viii. 22.
[86] Prov. xi. 6.
[87] Prov. vi. 9.
[88] Prov. vi. 11.
[89] Prov. vi. 23.
[90] Jer. x. 12.
[91] Deut. xi. 4, 13, x. 20.
[92] Ps. ii, 12, 13.
[93] Ps. iv. 3.
[94] Rom. i. 21, 23, 25.
[95] Gen. i. 1.
[96] This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
[97] Matt. v. 18.
[98] Prov. iii. 11.
[99] Heb. xii. 21.
[100] Matt. xxv. 41, 46.
[101] Eph. iv. 17–19.
[102] Eph. v. 14.
[103] Ps. cx. 3.
[104] Ps. xcv. 8, 9.
[105] Ps. xcv. 9–11.
[106] Ps. xcv. 7.
[107] 1 Tim. i. 14.
[108] 1 Tim. iv. 10.
[109] 2 Tim. iii. 15.
[110] 1 Tim. iii. 16, 17.
[111] Matt. iv. 17.
[112] Phil. iv. 5.
[113] Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.
[114] Ps. xxxiv. 12.
[115] Zech. iii. 2.
[116] Iliad, ii. 315.
[117] Isa. i. 3.
[118] Isa. liv. 17.
[119] Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[120] Isa. lv. 1.
[121] 1 Cor. ii. 9.
[122] Deut. xxx. 15.
[123] Isa. i. 20.
[124] Isa. i. 20, xxxiii. 11.
[125] Minerva.
[126] Gen. i. 26.
[127] John iii. 19.
[128] Odyss. xiii. 203.
[129] A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.
[130] Ps. xxiv. 1; 1 Cor. x. 26, 28.
[131] The expression “conquered by brass or iron” is borrowed from Homer (Il. viii. 534). Brass, or copper, and iron were the metals of which arms were made.
[132] Matt. vi. 20, 21.
[133] Ps. lviii. 4, 5.
[134] “They” seems to refer to sanctity and the word.
[135] Ps. lxxii. 9.
[136] Ps. lxii. 8.
[137] Ps. lxx. 4.
[138] Ex. xx. 13–16; Deut. vi. 3.
[139] Luke vi. 29.
[140] Matt. v. 28.
[141] Gal. iii. 28, vi. 15.
[142] Iliad, v. 128.
[143] Ps. xix. 11.
[144] Ps. xxii. 23.
[145] Rom. viii. 17.
[146] Heb. ii. 11.
[147] Aratus.
[148] Heb. viii. 10–12; Jer. xxxi. 33, 34.
[149] Il. vi. 236.
[150] Eph. vi. 14–17.
[151] Isa. lviii. 9.
[152] Odys. xii. 226.
[153] Odys. xii. 184.
[154] 1 Cor. ii. 9.
[155] Eurip. Bacch. 916.
[156] Matt. xi. 28, 29, 30.
[157] Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.
[158] Ps. lxxxii. 6.
[159] Ps. lxxiii. 1.
[160] The pædagogus.
[161] Num. vi. 9.
[162] Num. vi. 2.
[163] Ps. lxxxvi. 2, 3.
[164] Mark ii. 11.
[165] John xi. 23.
[166] Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’s seeing what He had previously within Him merely as a hidden power.
[167] John xvi. 27.
[168] John xvii. 23.
[169] Matt. xv. 14.
[170] John i. 14.
[171] Luke xx. 34.
[172] John xxi. 4, 5.
[173] Matt. xix. 14.
[174] Matt. xviii. 3.
[175] Matt. xxi. 9.
[176] Matt. xxi. 16; Ps. viii. 3.
[177] John xiii. 33.
[178] Matt. xi. 16, 17.
[179] Ps. cxiii. 18.
[180] Isa. viii.
[181] Matt. xxv. 33.
[182] Matt. x. 16.
[183] Lev. xv. 29, xii. 8; Luke ii. 24.
[184] Matt. xxiii. 37.
[185] Isa. lxv. 15, 16.
[186] Jer. v. 8.
[187] Zech. ix. 9; Gen. xlix. 11.
[188] Isa. xl. 11.
[189] Matt. xviii. 1.
[190] Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God.
[191] Matt. vi 34.
[192] Ps. v. 6.
[193] 2 Cor. xi. 2.
[194] Eph. iv. 13–15.
[195] 1 Thess. ii. 6, 7.
[196] Isa. lxvi. 2.
[197] Rom. xvi. 19.
[198] Matt. xi. 27; Luke x. 28.
[199] Isa. lxvi. 12, 13.
[200] Gen. xxvi. 8.
[201] Isa. ix. 6.
[202] Luke vii. 28.
[203] John i. 29, 36.
[204] In allusion apparently to John viii. 35, 36.
[205] Ps. lxxxii. 6.
[206] χάρισμα.
[207] John i. 4.
[208] John v. 24.
[209] viz. the result of His will.
[210] 1 Thess. iv. 9.
[211] Eph. v. 8.
[212] φῶς, light; φώς, a man.
[213] John vi. 40.
[214] John iii. 36.
[215] Matt. ix. 29.
[216] Migne’s text has ὰποκάλυψις. The emendation ὰπόληψις is preferable.
[217] Gal. iii. 23–25.
[218] Gal. iii. 26–28.
[219] 1 Cor. xii. 13.
[220] Luke x. 21.
[221] Luke x. 21.
[222] 1 Cor. xiv. 20.
[223] 1 Cor. xiii. 11.
[224] viz. simple or innocent as a child, and foolish as a child.
[225] 1 Cor. xiii. 11.
[226] Gal. iv. 1–5.
[227] Gal. iv. 7.
[228] 1 Cor. iii. 2.
[229] Ex. iii. 8.
[230] Rev. i. 8.
[231] 1 Cor. iii. 1.
[232] 1 Cor. iii. 3.
[233] John vi. 56.
[234] 1 Cor. xiii. 12.
[235] Rom. viii. 9.
[236] 1 Cor. ii. 9.
[237] 2 Cor. xii. 2–4.
[238] Jer. ix. 23; 1 Cor. i. 31; 2 Cor. x. 17.
[239] John vi. 54.
[240] The emendation ὰπολήρησις is adopted instead of the reading in the text.
[241] John vi. 53, 54.
[242] 1 Pet. ii. 1–3. Clement here reads Χριστός, Christ, for χρηστός, gracious, in Text. Rec.
[243] 1 Cor. vi. 13.
[244] 1 Cor. iii. 2.
[245] John iv. 32–34.
[246] Matt. xx. 22, etc.
[247] John vi. 32, 33, 51.
[248] Gen. xlix. 11.
[249] 1 Cor. iii. 2.
[250] Il. xiv. 113.
[251] Il. i. 248.
[252] Ps. xix. 10.
[253] Deut. xxxii. 13, 14.
[254] Isa. vii. 15.
[255] Phil. iii. 12–14.
[256] Phil. iii. 15.
[257] John x. 11.
[258] John x. 16.
[259] παιδαγωγός.
[260] παιδευτής; Hos. v. 2.
[261] παιδαγωγία.
[262] Deut. xxxii. 10–12.
[263] Ex. xx. 1.
[264] Gen. xvii. 1, 2.
[265] Gen. xxviii. 15.
[266] Gen. xxxii. 24.
[267] Or, “against the evil one.”
[268] Gen. xxxii. 30.
[269] Gen. xlvi. 3.
[270] Ex. xxxii. 33, 34.
[271] Ex. xxxii. 33, 34.
[272] Ezek. xviii. 23, 32.
[273] Gen. xlix. 6.
[274] Deut. vi. 2.
[275] Matt. xxii. 37.
[276] Jer. i. 7.
[277] Jer. i. 5.
[278] John i. 17.
[279] John i. 3.
[280] Deut. xviii. 15.
[281] Deut. xviii. 19.
[282] Isa. xi. 1, 3, 4.
[283] Ps. cxviii. 18.
[284] Ps. ii. 9.
[285] 1 Cor. iv. 21.
[286] Ps. cx. 2.
[287] Ps. xxiii. 4.
[288] Ecclus. xxi. 7.
[289] Ps. ciii. 14.
[290] Wisd. xi. 25.
[291] John i. 1.
[292] For ἀληθείας, there are the readings ἀπαθείας and ἀτιμίας.
[293] Ecclus. xxii. 6–8.
[294] John xv. 1, 2.
[295] Ex. xx. 20.
[296] Ecclus. xxxiv. 14, 15.
[297] Isa. liii. 6.
[298] Deut. xxxii. 23–25.
[299] Ecclus. i. 27, 28.
[300] Plato, Rep. x. 617 E.
[301] Rom. iii. 5, 6.
[302] Deut. xxxii. 41, 42.
[303] Ecclus. i. 22.
[304] Amos iv. 11.
[305] Deut. xxxii. 20.
[306] Rom. xi. 22.
[307] Matt. v. 44.
[308] John xvii. 21–23.
[309] Ex. iii. 14.
[310] John xvii. 24–26.
[311] Ex. xx. 5, 6.
[312] Matt. xx. 21, xxv. 33.
[313] Matt. xix. 17.
[314] Ecclus. xvi. 13.
[315] Ecclus. xvi. 12, 3.
[316] Luke vi. 35, 36.
[317] Matt. xix. 17.
[318] Matt. v. 45.
[319] Ps. viii. 4.
[320] Ps. ii. 4, xi. 5, ciii. 19.
[321] Matt. vi. 9.
[322] Rom. iii. 21, 22.
[323] Rom. iii. 26.
[324] Rom. vii. 12.
[325] Luke x. 22; John xvii. 25.
[326] Ecclus. vii. 25, 26.
[327] Matt. xxiii. 37.
[328] Jer. iii. 9, vii. 9, xi. 13, xxxii. 29.
[329] Ezek. ii. 6, 7.
[330] Ex. iii. 18, 19.
[331] Isa. xxix. 13.
[332] Jer. v. 8, 9.
[333] Prov. i. 7.
[334] Hos. iv. 11; “understood not” in the Septuagint.
[335] Isa. i. 2, 3.
[336] Jer. i. 16, ii. 13, 19.
[337] Or, rebuke.
[338] Isa. xxx. 1.
[339] Lowth conjectures ἐπιστομῶν or ἐπιστομίζων, instead of ἀναστομῶν.
[340] Isa. i. 4.
[341] Jer. ii. 12, 13.
[342] Lam. i. 8.
[343] H. reads δηκτικόν, for which the text has ἐπιδεικτικόν.
[344] Prov. iii. 12.
[345] Ecclus. xxxii. 21.
[346] Ps. cxli. 5.
[347] Jer. vi. 10.
[348] Jer. ix. 26.
[349] Isa. xxx. 9.
[350] Matt. xxiii. 37–39.
[351] Isa. i. 4.
[352] Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist, Matt. iii. 7, Luke iii. 7.
[353] Ps. xviii. 43–45.
[354] Jer. iii. 8.
[355] Jer. v. 11, 12.
[356] Lam. i. 1, 2.
[357] Jer. iii. 3, 4.
[358] Nahum iii. 4.
[359] Deut. xxxii. 5, 6.
[360] Isa. i. 23.
[361] Ecclus. xviii. 13, 14.
[362] Ecclus. xvi. 12.
[363] Prov. xxiii. 14.
[364] Prov. xxiii. 13.
[365] Rom. xiii. 3, 4.
[366] Gal. iv. 16.
[367] John iv. 13, 14.
[368] Matt. iii. 12; Luke iii. 17.
[369] Ezek. xxxiv. 14, 15, 16.
[370] Ezek. xxxiv. 14–16.
[371] Isa. lviii. 9.
[372] Isa. xliii. 2.
[373] Matt. xx. 28; Mark x. 45.
[374] John iv. 6.
[375] Matt. xx. 28.
[376] Here Clement gives the sense of various passages, e.g. Jer. vi., Lev. xxvi.
[377] Prov. i. 24, 25.
[378] Ps. lxxviii. 8, 10.
[379] Ps. lxxviii. 32–35.
[380] Ecclus. xxx. 8.
[381] Ps. lxxviii. 38.
[382] Ps. lxxxix. 14.
[383] Luke x. 22.
[384] Prov. viii. 4, 6.
[385] Ps. i. 1, 2.
[386] Matt. xi. 5, 6; Luke vii. 19, 22, 23.
[387] Ps. xlviii. 8.
[388] Matt. xxii. 13, xxv. 30.
[389] Ezek. xviii. xxiii.
[390] Matt. xi. 28.
[391] Prov. iii. 13.
[392] In Prov. ii. 4. 5, iii. 15, Jer. ii. 24, we have the sense of these verses.
[393] Baruch iv. 4.
[394] Baruch iii. 9.
[395] Deut. xxxi. 20.
[396] Isa. lvi. 7.
[397] Ps. i. 1–3.
[398] Ps. i. 4.
[399] Baruch iii. 13.
[400] Jer. vi. 9.
[401] Jer. vi. 16.
[402] Deut. xxx. 6.
[403] Isa. lvii. 21, xlviii. 22.
[404] Prov. i. 10–12.
[405] Ezek. xviii. 4–9.
[406] Matt. xiii. 31; Luke xiii. 19.
[407] Ex. xxxii. 6; 1 Cor. x. 7.
[408] Gal. iii. 24.
[409] Matt. xvii. 5.
[410] John i. 3.
[411] John x. 11.
[412] Gen. i. 26.
[413] Matt. vi. 34.
[414] Ps. xlix. 12, 20.
[415] Ecclus. xxxiii. 6.
[416] Prov. xxiii. 3.
[417] 1 Cor. vi. 13.
[418] 1 Cor. vi. 13.
[419] ὄθεν, an emendation for ὁν.
[420] Love, or love-feast, a name applied by the ancients to public entertainments.
[421] Luke xiv. 8, 10.
[422] Luke xiv. 12, 13.
[423] Luke xiv. 16.
[424] 1 Cor. xiii. 7, 8.
[425] Luke xiv. 15.
[426] 1 Cor. xiii. 3.
[427] Rom. xiv. 16, 17.
[428] Wisd. vi. 19.
[429] Wisd. xvi. 17.
[430] Deut. viii. 3; Matt. iv. 4.
[431] Isa. xxii. 13.
[432] Ecclus. xviii. 32.
[433] 1 Cor. x. 20.
[434] 1 Cor. viii. 7, 8.
[435] Matt. xv. 11.
[436] 1 Cor. viii. 8.
[437] Luke xv. 11.
[438] 1 Cor. x. 27.
[439] 1 Cor. x. 25.
[440] Rom. xiv. 3.
[441] Rom. xiv. 6.
[442] 1 Cor. viii. 13.
[443] 1 Cor. ix. 14.
[444] 1 Cor. viii. 6, 11, 12.
[445] 1 Cor. v. 11.
[446] Rom. xiv. 21.
[447] Rom. xiv. 20.
[448] 1 Cor. xi. 21, 22.
[449] 1 Cor. xi. 33, 34.
[450] Literally, “slave-manners,” the conduct to be expected from slaves.
[451] 1 Cor. x. 31.
[452] Matt. xxii. 21.
[453] 1 Cor. x. 23.
[454] Matt. vi. 25, etc.
[455] Prov. xiii. 5.
[456] A bulbous root, much prized in Greece, which grew wild.
[457] Luke xxiv. 41–44.
[458] A play here on the words εὐδαίμων and δαίμων.
[459] ἀκρόδρυα, hard-shelled fruits.
[460] Acts x. 10–15.
[461] Matt. xv. 11.
[462] Gen. ix. 2, 3.
[463] Prov. xv. 17.
[464] In allusion to the agapæ, or love-feasts.
[465] 1 Kings vi. 17–19, Septuagint.
[466] ὄνος, perhaps the hake or cod.
[467] Phil. iii. 19.
[468] 1 Tim. i. 25.
[469] Ex. xvii.; Num. xx.
[470] The exact derivation of acrothorakes is matter of doubt. But we have the authority of Aristotle and Erotian for believing that it was applied to those who were slightly drunk. Some regard the clause here as an interpolation.
[471] Ecclus. xxxi. 36.
[472] Pentheus in Euripides, Bacch.
[473] Attributed to Sophocles.
[474] Ecclus. xxx. 38.
[475] Ecclus. xxxi. 31.
[476] Prov. xxiii. 20.
[477] Prov. xxiii. 21.
[478] Prov. xxiii. 29, 30.
[479] Prov. xx. 1.
[480] ἀνθοσμίας. Some suppose the word to be derived from the name of a town: “The Anthosmian.”
[481] Amos vi. 4, 6.
[482] Ecclus. xxxi. 30.
[483] Mark xiv. 25; Matt. xxvi. 29.
[484] Matt. xi. 19.
[485] Ecclus. xxvi. 11.
[486] 1 Cor. xi. 20.
[487] τούτοις, an emendation for τούτω.
[488] Odyss. xi. 65.
[489] Iliad, i. 589.
[490] Ecclus. xxxi. 23.
[491] Shem and Japheth.
[492] See Ecclus. xxxi. 22, where, however, we have a different reading.
[493] Limpet-shaped cups.
[494] 1 Cor. vii. 29, 30.
[495] Matt. xix. 21.
[496] Baruch iii. 16–19.
[497] Or, proud.
[498] καλοῦ
[499] Hag. i. 6.
[500] 1 Tim. vi. 10.
[501] The reading ἄλυσις is here adopted. The passage is obscure.
[502] Rom. xiii. 12, 13.
[503] Ps. cl. 3–5.
[504] Col. iii. 16.
[505] Ps. xxxiii. 1–3.
[506] Eph. v. 19; Col. iii. 16.
[507] Wisd. Sirach xxxix. 20, 23.
[508] Ps. cxlix. 3.
[509] Ps. cxlix. 1, 2.
[510] Ps. cxlix. 4.
[511] Matt. vii. 18; Luke vi. 43.
[512] Ecclus. xxi. 23.
[513] Odyss. xiv. 461.
[514] Matt. xv. 18.
[515] Eph. iv. 29.
[516] Eph. v. 3, 4.
[517] Matt. v. 22.
[518] Matt. xiii. 36.
[519] Rom. xii. 9.
[520] Gen. ix. 23.
[521] Ex. xx. 14, 17.
[522] Prov. x. 19.
[523] Ecclus. xx. 5.
[524] Ecclus. xx. 8.
[525] Ecclus. xxxi. 41.
[526] Prov. xiv. 3.
[527] Eph. v. 4.
[528] Ecclus. xiv. 1.
[529] Ecclus. ix. 12.
[530] Ecclus. ix. 13.
[531] Ecclus. xxxi. 19–21.
[532] Ecclus. xxxii. 15.
[533] Acts vi. 2.
[534] Acts xv. 23, 28, 29.
[535] Prov. x. 14.
[536] Prov. xxiv. 28; Ex. xxiii. 1.
[537] Ecclus. xxxii. 10, 11, 13.
[538] Iliad, ii. 213.
[539] Ecclus. ix. 25.
[540] Ecclus. ix. 25.
[541] Matt. xxvi. 7, etc.
[542] Luke vii. 47.
[543] Ps. xix. 5; Rom. x. 18.
[544] Ps. cxxxii.
[545] Matt. xxvi. 23.
[546] Isa. xxix. 13.
[547] John xiii. 5.
[548] 2 Cor. ii. 14–16.
[549] Ps. xlv. 9.
[550] Ecclus. xxxviii. 1, 2, 7.
[551] Prov. xvii. 6.
[552] Matt. xxvii. 29.
[553] Isa. i. 3.
[554] 1 Cor. xv. 55.
[555] Ecclus. xxxix. 17, 18, 19.
[556] Ecclus. xxxix. 31, 32.
[557] Iliad, xvi. 155.
[558] Luke xii. 35–37.
[559] John i. 5.
[560] John i. 3, 4.
[561] Prov. viii. 34.
[562] 1 Thess. v. 5–8.
[563] For obvious reasons, we have given the greater part of this chapter in the Latin version.
[564] Gen. i. 27.
[565] Deut. xiv. 7.
[566] Rom. i. 26, 27.
[567] Jer. xii. 9.
[568] Ex. xx. 14.
[569] Jer. v. 8.
[570] Lev. xviii. 22.
[571] Lev. xviii. 20.
[572] Prov. xix. 29.
[573] Ecclus. xxiii. 4, 5, 6.
[574] Gen. ii. 23.
[575] Eph. v. 3.
[576] Ecclus. xxiii. 18, 19.
[577] Isa. xxix. 15.
[578] John i. 5.
[579] Wisd. vii. 10 is probably referred to.
[580] Matt. xxii. 30.
[581] That is, the Jewish.
[582] 1 Cor. vi. 15.
[583] Ecclus. xviii. 30.
[584] Ecclus. xix. 2, 3, 5.
[585] Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x.
[586] Luke xii. 22, 23.
[587] Luke xii. 24.
[588] Luke xii. 24.
[589] Luke xii. 27.
[590] Luke xii. 28.
[591] μετέωρος.
[592] Matt. vi. 32.
[593] Clement uses here Platonic language, δόξα meaning opinion established on no scientific basis, which may be true or may be false, and ἐπιστήμη knowledge sure and certain, because based on the reasons of things.
[594] Dan. vii. 9.
[595] Rev. vi. 9, 11.
[596] Ecclus. xi. 4.
[597] Luke vii. 25.
[598] Prodicus, of the island of Ceus.
[599] Or by a conjectural emendation of the text, “If in this we must relax somewhat in the case of women.”
[600] Various kinds of robes.
[601] Alluding to the practice of covering the fleeces of sheep with skins when the wool was very fine, to prevent it being soiled by exposure.
[602] Mark i. 6.
[603] 2 Chron. i. 8.
[604] Isa. xx. 2.
[605] Jer. xiii. 1.
[606] Ps. civ. 2.
[607] Iliad, v. 83.
[608] Flax grown in the island of Amorgos.
[609] ὑποδεδέσθαι τῷ δεδέσθαι. “Wearing boots is near neighbour to wearing bonds.”
[610] κονίποδες.
[611] Mark i. 7; Luke iii. 16.
[612] Matt. vi. 33.
[613] 1 Cor. x. 23.
[614] Iliad, ii. 872.
[615] Ἑλλόβιον by conjecture, as more suitable to the connection than Ἑλλέβορον or Ἑλέβορον, Hellebore of the MS., though Hellebore may be intended as a comic ending.
[616] Luke vii. 19, 20.
[617] Zeph. i. 18.
[618] Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light.
[619] εἴδωλον, an appearance, an image.
[620] Hos. ii. 8.
[621] Hos. ii. 13.
[622] By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10).
[623] Prov. xix. 17.
[624] Prov. x. 4.
[625] Prov. iii. 13–15.
[626] 1 Cor. ii. 9.
[627] Odyss. iv. 457.
[628] Phil. ii. 7.
[629] 1 Cor. xiii. 4.
[630] Isa. liii. 2, 3.
[631] Aristophanes, Lysistrata.
[632] Prov. ix. 18.
[633] Wealth.
[634] 1 Thess. ii. 17.
[635] Jer. iv. 30.
[636] 2 Cor. iv. 18.
[637] 1 Sam. xvi. 7.
[638] 2 Cor. v. 7.
[639] Iphigenia in Aulis, 71.
[640] Phaethon of Euripides.
[641] Gen. vi. 1, 2.
[642] Dan. vii. 9.
[643] Matt. v. 36.
[644] Ecclus. xxv. 6.
[645] Eph. iv. 20–24.
[646] Matt. x. 30.
[647] ἐγκαταριθμημένην seems to be here used in a middle, not a passive sense, as καταριθμημένος is sometimes.
[648] 2 Cor. xiii. 5.
[649] Deut. xxiii. 17.
[650] Rom. viii. 28, 29.
[651] Lev. xix. 29.
[652] Ps. cxxxiii. 2.
[653] Ecclus. xix. 26, 27.
[654] Hesiod, Works and Days, i. 232.
[655] Of which they drink.
[656] 1 Sam. viii. 13.
[657] Ex. xxiii. 2.
[658] Ecclus. xi. 31.
[659] Ecclus. xi. 31.
[660] Ecclus. ix. 22.
[661] Eph. v. 3.
[662] Φοξός, in allusion to Thersites, to which Homer applies this epithet.
[663] Prov. xix. 17.
[664] Matt. xxv. 40.
[665] Prov. x. 4.
[666] Hes. Works and Days, ii. 371.
[667] Matt. v. 28.
[668] John i. 3.
[669] Prov. viii. 10, 11.
[670] Prov. viii. 19.
[671] Prov. xi. 24.
[672] Ps. cxii. 9.
[673] Matt. vii. 7, 8.
[674] Prov. iii. 5.
[675] 1 Kings xix. 4, 6.
[676] Luke x. 4.
[677] Prov. xiii. 8.
[678] Deut. viii. 3; Matt. iv. 4.
[679] The word used by Clement here for frugality is εὐτέλεια, and he supposes the word to mean originally “spending well.” A proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary.
[680] Euripid. Orestes, 587.
[681] Hesiod, Works and Days, i. 291.
[682] Ibid.
[683] Ibid.
[684] Jude 5, 6.
[685] Following Lowth’s conjecture of κακοφρόνων instead of that of the text, κακόφρονας.
[686] ἀνθρωπογναφεῖα.
[687] Matt. xxiii. 27.
[688] Matt. xxiii. 25, 26.
[689] Isa. iv. 4.
[690] Prov. xxxi. 19, 20, Septuagint.
[691] Gen. xviii. 6.
[692] Gen. xxix. 9.
[693] Ibid.
[694] φενίνδα or φεννίς.
[695] The text has ἦλθεν. The true reading, doubtless, is ἤληθεν. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch.
[696] Gen. xxx. 37. Not poplar, as in A. V.
[697] Gen. xviii. 8.
[698] 1 Pet. ii. 12.
[699] Plato’s words are: “The web is not to be more than a woman’s work for a month. White colour is peculiarly becoming for the gods in other things, but especially in cloth. Dyes are not to be applied, except for warlike decorations.”—Plato, De Legibus, xii. 992.
[700] Κατὰ Λόγον. The reading in the text is κατάλογον.
[701] Rom. xiii. 14.
[702] Prov. xi. 22.
[703] Εὐτυχούσαις, for which the text has ἑντοχούσαις.
[704] Ecclus. xxi. 24.
[705] Masculine.
[706] γεγλυμμένους, written on the margin of Reg. for γεγυμνωμένους (naked) of the text.
[707] Ps. cxxxiii. 2.
[708] “Not” does not occur in the MSS.
[709] For δεδοικότες, the conjectural emendation δεδυκότες has been adopted.
[710] Φυλάσσειν, Sylburg and Bod. Reg., agrees better than μαλάσσειν with the context.
[711] 1 Cor. xi. 3. Nov. reads “Christ,” as in St. Paul, instead of “God.”
[712] 1 Tim. ii. 9.
[713] 1 Pet. iii. 1–4.
[714] In reference to Prov. xxxi. 22.
[715] Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety of reading.
[716] Prov. xii. 4.
[717] Prov. v. 3–5, Septuagint.
[718] We have read from Nov. σοφροσύνη for σοφροσύνης.
[719] From some comic poet.
[720] Nov. reads ὤραν ἀπολείπει. In the translation the conjecture ὤρα ἀπολείπειν is adopted.
[721] An adaptation of Prov. v. 5, 6.
[722] An imitation of Zeno’s saying, “It is better to slip with the feet than the tongue.”
[723] Quoting from memory, he has substituted ἔκκοψον for ἔξελε (Matt. v. 29).
[724] Prov. x. 10.
[725] Ecclus. xxvi. 12.
[726] Col. iii. 5, 6.
[727] Prov. ix. 13–18.
[728] τὸ ἄσχημον σχῆμα (Isa. iii. 16, 17), Sept.
[729] ά κύων, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself (Iliad, vi. 344, v. 356).
[730] 1 Pet. ii. 18.
[731] 1 Pet. iii. 8. Clement has substituted ταπεινόφρονες for φιλόφρονες (courteous).
[732] This passage has been variously amended and translated. The reading of the text has been adhered to, but ὀρθόνου has been coupled with what follows.
[733] Sylburg suggests παριούσας (passing by) instead of παριζούσας.
[734] κύβος, a die marked on all the six sides.
[735] διὰ τῶν ἀστραγάλων. The ἀστραγάλοι were dice marked on four sides only. Clement seems to use these terms here indifferently.
[736] Lowth’s conjecture of ἔρως instead of ἐρᾶ has been adopted.
[737] Lev. xi. 13, 14; Deut. xiv. 12.
[738] Ps. i. 1, Septuagint.
[739] Acts iii. 14.
[740] ἀναμιξίας adopted instead of the reading ἀμιξίας, which is plainly wrong.
[741] λιχνευούσης on the authority of the Pal. MS. Nov. Reg. Bod.
[742] Ex. xx. 7.
[743] In allusion to the cleansing of the temple (John ii. 13–17; Matt. xxi. 12, 13; Luke xix. 45, 46).
[744] 1 Cor. xi. 5.
[745] Matt. viii. 22.
[746] 1 Cor. vi. 9, 10.
[747] Rom. xvi. 16.
[748] 1 John iv. 7.
[749] Matt. v. 13.
[750] Prov. xxvii. 14.
[751] Prov. iv. 25.
[752] 2 Cor. viii. 20, 21.
[753] Ecclus. ix. 8.
[754] Ecclus. ix. 8.
[755] 1 Pet. i. 17–19.
[756] 1 Pet. iv. 3.
[757] Ps. xxxiii. 16, 17; 1 Pet. iii. 13.
[758] Prov. x. 10, Sept.
[759] Ezek. xviii. 23.
[760] 1 Cor. ii. 9.
[761] Ps. i. 6.
[762] Isa. xlv. 3.
[763] Rom. xi. 33.
[764] Luke vi. 31.
[765] Matt. xxii. 37, 39, 40.
[766] Ex. xx.; Deut. v.
[767] Isa. i. 16, 17, 18.
[768] Where, no one knows.
[769] Isa. lviii. 7, 8, 9.
[770] Isa. i. 7, 11, 13.
[771] Isa. i. 11–13.
[772] Ps. li. 19.
[773] Not in Scripture.
[774] Luke xvii. 3, 4.
[775] Prov. xiii. 11.
[776] 1 Pet. iv. 8.
[777] Matt. xxii. 21; Mark xii. 17; Luke xx. 28.
[778] In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here.
[779] Isa. v. 20, 21.
[780] Luke xiv. 11, xviii. 14.
[781] Prov. xvi. Sept.
[782] Matt. v. 40; Luke vi. 27–29.
[783] Matt. xxi. 22.
[784] Prov. xiii. 24.
[785] Luke xi. 43.
[786] Matt. xxv. 34–36, 40, 46.
[787] ὸι ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg.
[788] φρόνιμοι, not found in Eph. v. 1.
[789] Eph. iv. 25–29, v. 1, 2, 22, 25, vi. 1, 4–9.
[790] Gal. v. 25, 26, vi. 2, 7, 9.
[791] 1 Thess. v. 13–15, 19–22.
[792] Col. iv. 2, 5, 6.
[793] 1 Tim. iv. 6–8.
[794] 1 Tim. vi. 2.
[795] That is, he who undertakes the instruction of those that are full-grown, as Clement does in the Stromata.
[796] 1 John ii. 2–6.
[797] Iliad, xviii. 483–485; spoken of Vulcan making the shield of Achilles.
[798] Phil. ii. 15.
[799] Αιῶνες, “celestial spirits and angels.”—Grabe, in a note on Bull’s Defence of the Nicene Creed.
[800] The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions.
[801] Or, “ships:” νηῶν, instead of νηπίων, has been suggested as better sense and better metre.
[802] Or, “rejoicing in eternity.”
[803] By altering the punctuation, we can translate thus: “Guide, O holy King, Thy children safely along the footsteps of Christ.”
[804] The word used here is ψάλωμεν, originally signifying, “Let us celebrate on a stringed instrument.” Whether it is so used here or not, may be matter of dispute.
[805] Prov. ii. 1, 2.
[806] Prov. iii. 1.
[807] Matt. xiii. 13.
[808] Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.
[809] 2 Tim. ii. 1, 2.
[810] Gal. vi. 8, 9.
[811] 2 Cor. vi. 4, 10, 11.
[812] 1 Tim. v. 21.
[813] 1 Cor. xi. 27, 28.
[814] 1 Thess. ii. 5, 6, 7.
[815] Matt. ix. 37, 38; Luke x. 2.
[816] John vi. 27.
[817] Matt. vi. 9.
[818] 1 Cor. iii. 8, 9.
[819] Isa. vii. 9.
[820] Gal. vi. 10.
[821] Ps. li. 9–14.
[822] i.e. perfect men.
[823] Isa. lv. 1.
[824] Prov. v. 15.
[825] 1 Cor. xi. 31, 32. “You” is the reading of New Testament.
[826] The first probably Tatian, the second Theodotus.
[827] Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement.
[828] Prov. xxix. 3.
[829] Matt. v. 15; Mark iv. 21.
[830] John v. 17, 19.
[831] Luke viii. 16, xi. 33.
[832] Eph. iv. 11, 12.
[833] 1 Cor. ix. 20, 21.
[834] Col. i. 28.
[835] Adopting the emendation γλυκύ τι instead of γλυκύτητι.
[836] 1 Cor. i. 22.
[837] Matt. viii. 20; Luke ix. 58.
[838] Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
[839] Isa. xxix. 14; 1 Cor. i. 19.
[840] Dan. ii. 27, 28.
[841] Ex. xxxi. 2–5.
[842] Ex. xxxi. 6.
[843] Ex. xxviii. 3.
[844] Eph. iii. 10; Heb. i. 1.
[845] Ecclus. i. 1.
[846] Prov. ii. 3–5.
[847] Prov. iii. 23.
[848] Gal. iii. 24.
[849] Prov. iv. 8, 9.
[850] Prov. iv. 10, 11, 21.
[851] Prov. iv. 18.
[852] Matt. xxiii. 37; Luke xiii. 34.
[853] Prov. v. 2, 3, 5, 8, 9, 11, 20.
[854] Philo Judæus, On seeking Instruction, 435. See Bohn’s translation, ii. 173.
[855] Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173.
[856] See Philo, Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.
[857] Bohn’s trans. vol. ii. 161.
[858] Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning.
[859] Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occurring here are taken.
[860] Gen. xvi. 6.
[861] Prov. iii. 11, 12; Heb. xii. 5, 6.
[862] John xiv. 6.
[863] Prov. vi. 6, 8.
[864] Matt. vi. 6; John iv. 23.
[865] Heb. v. 14.
[866] Prov. x. 12, 17.
[867] Prov. x. 19.
[868] Something seems wanting to complete the sense.
[869] Rom. iv.
[870] John vii. 17.
[871] Ps. cxviii. 19.
[872] Ps. cxviii. 20.
[873] ἐπιχείρημα.
[874] 1 Tim. vi. 3–5.
[875] Phœnissæ, 474, 475.
[876] Where, nobody knows.
[877] Eph. iv. 14.
[878] Tit. i. 10.
[879] Matt. v. 13.
[880] Gal. v. 26.
[881] Plato, Crito, 34.
[882] The empirics were a class of physicians who held practice to be the one thing essential.
[883] Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.
[884] John i. 3.
[885] A victory disastrous to the victor and the vanquished.
[886] Ps. xlix. 9, 10, Sept.
[887] Ecclus. xix. 22.
[888] Prov. xiv. 6.
[889] Prov. x. 31.
[890] Plato’s Politicus, p. 261.
[891] Plato’s Theætetus, p. 184 c.
[892] The story of Œdipus being a myth.
[893] The possessor of true divine knowledge.
[894] 2 Tim. ii. 14, 16, 17.
[895] 1 Cor. iii. 19, 20.
[896] Jer. ix. 23, 24.
[897] 2 Cor. i. 9,10; 1 Cor. ii. 5, 15.
[898] Col. ii. 4, 8.
[899] Col. ii. 8.
[900] Acts xvii. 18.
[901] The apostle says “foolish,” 2 Tim. ii. 23.
[902] Matt. vii. 7.
[903] Col. ii. 4.
[904] Col. ii. 6, 7.
[905] Col. ii. 8.
[906] i.e. of the gospel.
[907] Phil. i. 9, 10.
[908] Gal. iv. 3, 1, 2.
[909] Gen. xxi. 10; Gal. iv. 30.
[910] Heb. v. 14.
[911] Heb. v. 13.
[912] 1 Thess. v. 21.
[913] Prov. xv. 14.
[914] The substance of these remarks is found in Prov. ii.
[915] 1 Cor. iv. 19, 20.
[916] 1 Cor. viii. 1, 2, 3.
[917] Matt. vii. 6.
[918] 1 Cor. ii, 14.
[919] Matt. x. 27.
[920] Namely Jesus: John viii. 12.
[921] We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man” [all males].
[922] Eccles. i. 16, 17, 18.
[923] Eccles. vii. 13, according to Sept.
[924] Prov. viii. 9, 10, 11.
[925] Tit. i. 12, 13.
[926] 1 Cor. xv. 32, 33.
[927] “Nequid nimis.” Μηδὲν ἄγαν.
[928] Odyss. ix. 351.
[929] Μελέτη πάντα κάθαιρεῖ.
[930] Or Eubulus.
[931] ὁμακοεῖον.
[932] Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.—Phædo, p. 78 A.
[933] This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occurring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.”—Symp. p. 209 E.
[934] Plato, Timæus, p. 47 A.
[935] A mistake of Clement for The Republic.
[936] Timæus, p. 22 B.
[937] About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.
[938] Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
[939] Adopting Lowth’s emendation, Σιβύλλην φάναι.
[940] Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.”
[941] Or Samanæi.
[942] Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὐλόβιοι—Silvicolæ.
[943] Βούττα.
[944] Cæsar, Gallic War, book i. chap. 50.
[945] Sozomen also calls Philo a Pythagorean.
[946] νάβλα and ναύλα; Lat. nablium; doubtless the Hebrew נֵבֶל (psaltery, A.V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiv. it is said ten), and played with the fingers. Jerome says it was triangular in shape.
[947] ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand.
[948] Literally, fist-straps, the cæstus of the boxers.
[949] σαμβύκη, a triangular lyre with four strings.
[950] “King of the Egyptians” in the MSS. of Clement. The correction is made from Eusebius, who extracts the passage.
[951] 1 Cor. xiv. 9, 10, 11, 13.
[952] By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.
[953] John x. 8.
[954] Prov. ix. 3.
[955] John viii. 44.
[956] Clement reads πρόγνωσιν for πρόθεσιν.
[957] Eph. iii. 10, 11.
[958] Ex. xxviii. 3.
[959] 1 Cor. ii. 13.
[960] John i. 16.
[961] John vii. 16, 18.
[962] 2 Tim. iii. 2.
[963] Or, “inquirers.”
[964] 1 Cor. i. 19, 20.
[965] 1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν.
[966] Tit. ii. 14.
[967] Acts ii. 41.
[968] Isa. i. 19.
[969] Eph. iv. 24, 25, 27–29.
[970] Acts xvii. 22–28.
[971] Acts xxvi. 17, 18.
[972] Viz., “The Unknown God.”
[973] There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling meddling activity, nor to learn many things: but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”
[974] According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια νόον οὐχι διδάσκει.”
[975] Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης, and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ.
[976] προαναφώνησις.
[977] συνεκφώνησις.
[978] 1 Cor. xiii. 12.
[979] Prov. xi. 21.
[980] Prov. xi. 24.
[981] Prov. xxvii. 25, 26.
[982] Prov. xxvii. 23.
[983] Rom. ii. 14, 16.
[984] Prov. xxvii. 10.
[985] Prov. ix. 12.
[986] Prov. ix. 17.
[987] ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.
[988] 1 Cor. i. 24.
[989] Prov. xxi. 11.
[990] John vii. 18.
[991] The deficiencies of the text in this place have been supplied from Eusebius’ Chronicles.
[992] i.e. Solon, in his conversation with the Egyptian priests.
[993] πόλει, “city,” is not in Plato.
[994] ἐπομβρια.
[995] Chushan-rishathaim; Judg. iii. 8.
[996] Othniel.
[997] Eglon.
[998] Ehud.
[999] Jabin.
[1000] Abinoam; Judg. iv. 6.
[1001] Sic. Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
[1002] Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν, Septuagint. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
[1003] Not mentioned in Scripture.
[1004] Sic.
[1005] See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if retained, must be translated, “in the reign of Roboam.” But Jeroboam was probably the original reading.
[1006] Asa.
[1007] So Lowth corrects the text, which has five.
[1008] Supposed to be “son of Oded” or “Adad,” i.e. Azarias.
[1009] i.e. of Ochozias.
[1010] Athalia.
[1011] She was slain in the seventh year of her reign.
[1012] Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
[1013] Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.
[1014] By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
[1015] Lev. xxvi. 30.
[1016] 2 Kings xxiii. 22.
[1017] 2 Kings xxii. 8.
[1018] Huldah.
[1019] Zephaniah.
[1020] ὁ Ἰωσίου, the reading of the text, is probably corrupt.
[1021] Josias.
[1022] ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.
[1023] The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew is written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement.
[1024] Lowth supplies Ἰεζεκιὴλ, which is wanting in the text.
[1025] He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
[1026] Habakkuk.
[1027] Juba.
[1028] Malachi, my angel or messenger.
[1029] On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.”
[1030] Dan. ix. 24–27.
[1031] The text has David.
[1032] Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to for a proper name.
[1033] Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμαί.
[1034] The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.
[1035] Called so because he sojourned at Athens. His birthplace was Acarnania.
[1036] Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.
[1037] The text has Φυτὼ, which Sylburgius conjectures has been changed from Πυθώ.
[1038] Plato’s Theages, p. 93.
[1039] i.e. of Io, the daughter of Inachus.
[1040] For Βαβυλῶνος, βασιλέων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.
[1041] Gen. xlvi. 27.
[1042] Luke iii. 1, 2, 23.
[1043] Isa, lxi. 1, 2.
[1044] Dan. viii. 13, 14.
[1045] Dan. xii. 12.
[1046] Dan. xii. 11, 12.
[1047] Matt. i. 17.
[1048] This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words.
[1049] “He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.”—Philo.
[1050] Acts vii. 22.
[1051] Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας.
[1052] Acts v. 1.
[1053] Or Chenephres.
[1054] Not in Scripture. The reference may be to Matt. vi. 33.
[1055] Phil. ii. 10, 11.
[1056] ὰ privative, and πολλοί, many.
[1057] “I am,” A.V.; Ex. iii. 13.
[1058] From the ancient derivation of this word from θεός.
[1059] Gal. iii. 19, 23, 24.
[1060] John x. 11.
[1061] 1 Cor. i. 24.
[1062] 1 Cor. xi. 32.
[1063] Ps. cxviii. 18.
[1064] Deut. viii. 2, 3, 5, 11.
[1065] Prov. xxii. 3, 4.
[1066] Prov. xxviii. 5.
[1067] 1 Pet. iv. 8.
[1068] Rom. ii. 17–20.
[1069] Prov. iii. 13, 16.
[1070] Prov. iii. 3.
[1071] Isa. lix. 7, 8; Rom. iii. 16, 17.
[1072] Ps. xiii. 3; Rom. iii. 18.
[1073] Rom. i. 22.
[1074] 1 Tim. i. 8.
[1075] 1 Tim. i. 7.
[1076] 1 Tim. i. 5.
[1077] ἐποπτεία, the third and highest grade of initiation into the mysteries.
[1078] A saying not in Scripture; but by several of the ancient fathers attributed to Christ or an apostle.
[1079] “That thou may’st well know whether he be a god or a man.”—Homer.
[1080] Matt. xi. 27.
[1081] Eph. iii. 3, 4.
[1082] The text has τετραχῶς, which is either a mistake for τριχῶς, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture—the mystic, the moral, and the prophetic.
[1083] Prov. vi. 23.
[1084] Gen. xvii. 4. “As for me, behold, my covenant is with thee.”—A.V.
[1085] The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.
[1086] Referring to an apocryphal book so called.
[1087] Στρωματεύς.
Transcriber’s Notes:
1. Obvious printers’, punctuation and spelling errors have been corrected silently.
2. Where hyphenation is in doubt, it has been retained as in the original.
3. Some hyphenated and non-hyphenated versions of the same words have been retained as in the original.