FOOTNOTES:
[1] Referring in particular to the Jews.
[2] The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.
[3] Prov. x. 10, Septuagint.
[4] διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.
[5] Hermas—close of third vision.
[6] Prov. iii. 5, 6, 7, 12, 23.
[7] Wisd. vii. 17, 20, 21, 22.
[8] Jer. xxiii. 23, 24.
[9] Ex. xxx. 13.
[10] Isa. lxvi. 1.
[11] ἔννοιαν, not εὔνοιαν, as in the text.
[12] Prov. i. 2–6.
[13] 1 Cor. ii. 10.
[14] Prov. v. 16.
[15] Hab. ii, 4.
[16] Isa, vii. 9.
[17] Or anticipation, πρόληψις.
[18] Heb. xi. 1, 2, 6.
[19] Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας.
[20] John xx. 29.
[21] The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.
[22] καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.
[23] Either baptism or the imposition of hands after baptism.
[24] Heb. xi 3, 4, 25.
[25] Heb. xi. 32.
[26] Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.
[27] Matt. xxiii. 9.
[28] Isa. lxiv. 4, 19; 1 Cor. ii. 9.
[29] κατάληψιν ποιεῖ τὴν πρόληψιν.
[30] οὐ ζῶον is here interpolated into the text, not being found in Plato.
[31] Χριστός and χρηστός are very frequently compared in the patristic authors.
[32] Matt. xxi. 31.
[33] Plato’s sister’s son and successor.
[34] σρουδαῖος.
[35] The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things”—ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).
[36] Ex. iii. 16.
[37] Jas. ii. 23.
[38] So the name Israel is explained, Stromata i. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.
[39] Ex. xxxiii. 11.
[40] John i. 9.
[41] The Stoics defined piety as “the knowledge of the worship of God.”
[42] Heb. vii. 2.
[43] Socrates in the Phædrus, near the end.
[44] Introduced by Plato in The Laws, conversing with Socrates.
[45] Taken likely from some apocryphal writing.
[46] Matt. xix. 24.
[47] Matt. v. 3.
[48] Matt. xi. 28–30.
[49] John viii. 32–36.
[50] Isa. liii. 3.
[51] πιστότης.
[52] Ecclus. xv. 10.
[53] Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.
[54] This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
[55] Ecclus. vi. 34.
[56] Isa. liii. 1.
[57] Rom. x. 17, 14, 15.
[58] Loadstone.
[59] 1 Cor. i. 9, ix. 13.
[60] Isa. liv. 1.
[61] Not in Script.
[62] Where?
[63] Rom. i. 17, etc.
[64] 1 Tim. i. 18, 19.
[65] The man of perfect knowledge.
[66] Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.
[67] According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.
[68] Ps. cxi. 10.
[69] Prov. i. 7.
[70] Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”
[71] Rom. iii. 20.
[72] Gal. iii. 24.
[73] Ezek. xxxiii. 11, xviii. 23, 32.
[74] Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and enjoins to the commandment instead of to repentance, according to the teaching of the text.
[75] Judith viii. 27.
[76] Prov. x. 4, 5, 8.
[77] Isa. v. 21.
[78] Prov. i. 7.
[79] Viz. of the angels, who according to them was Jehovah, the God of the Jews.
[80] Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.
[81] Prov. i. 33.
[82] The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.
[83] Prov. vii. 2.
[84] Prov. xiv. 16, 26.
[85] ἕτερος ἐγώ, alter ego, deriving ἑταῖρος
[86] Rom. xii. 2.
[87] φίλε κασίγνητε, Iliad, book v. 359.
[88] ἀπόδεξις has been conjectured in place of ἀπόδειξις.
[89] Rom. xii. 9, 10, 18, 21.
[90] Rom. x. 2, 3.
[91] Rom. x. 4.
[92] Rom. x. 19; Deut. xxxii. 21.
[93] Isa. lxv. 1, 2; Rom. x. 20, 21.
[94] Rom. xi. 11.
[95] Hermas.
[96] Rom. ii. 14.
[97] This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
[98] Lev. xviii. 1–5.
[99] Gal. iii. 12.
[100] “Them that are far off, and them that are nigh” (Eph. ii. 13).
[101] Eph. ii. 5.
[102] 1 Cor. viii. 1.
[103] Matt. xvii. 20.
[104] Matt. ix. 29.
[105] Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.
[106] Matt. v. 28.
[107] Matt. v. 8.
[108] Matt. xv. 11, 19.
[109] The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.
[110] Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.
[111] Gen. xviii. 22, 23.
[112] Ex. xxxiv. 2.
[113] 1 Tim. vi. 20, 21.
[114] Prov. x. 21, Septuagint; “feed many,” A.V.
[115] Gen. i. 31.
[116] i.e. Past and Future, between which lies the Present.
[117] Pastor of Hermas, book i. Vision iii. chap. viii.
[118] See Pastor of Hermas, book ii. Commandt. iv. ch. ii., for the sense of this passage.
[119] Heb. x. 26, 27.
[120] John i. 13.
[121] Prov. xi. 5.
[122] Prov. xiii. 6.
[123] Ps. ciii. 13.
[124] Ps. cxxvi. 5.
[125] Ps. cxxviii. 1.
[126] Ps. xlix. 16, 17.
[127] Ps. v. 7, 8.
[128] Adopting the emendation, ὁρμὴ μὲν οὖν φορά.
[129] Prov. xi. 13.
[130] Ps. vii. 9.
[131] Matt. v. 28.
[132] Ex. xx. 17.
[133] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
[134] Medea, v. 1078.
[135] These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,—κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.
[136] Rom. iv. 7, 8.
[137] 1 Pet. ii. 24.
[138] Ps. xxxii. 1, 2; Rom. iv. 7, 8.
[139] 1 Pet. iv. 8.
[140] Ezek. xxxiii. 11.
[141] Matt. v. 28.
[142] Jer. iv. 20.
[143] Jer. xlix. 19.
[144] 1 John v. 16, 17.
[145] Ps. i. 1 (quoted from Barnabas, with some additions and omissions).
[146] Ps. i. 2.
[147] 1 Cor. viii. 7.
[148] Ps. i. 4, 5.
[149] John iii. 8.
[150] Ps. i. 5, 6.
[151] Ezek. xxxiv. 4–6.
[152] These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
[153] One of the precepts of the seven wise men.
[154] Isa. xxxii. 8, Sept.
[155] Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.
[156] Prov. vi. 1, 2.
[157] Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”
[158] Luke x. 27, etc.
[159] John xv. 11, 12.
[160] χρηστός instead of χριστός which is in the text.
[161] Ps. cii. 8, cx. 4.
[162] Ex. x. 28, xxxiv. 12; Deut. iv. 9.
[163] Prob. Ecclus. iii. 29.
[164] Prov. iii. 7.
[165] Ecclus. i. 27.
[166] Matt. xxv. 35, 40.
[167] Prov. v. 22.
[168] Prov. xxviii. 14.
[169] ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.
[170] Matt. x. 24, 25; Luke vi. 40.
[171] Adopting Sylburgius’ conjecture of τῳ δε for τὸ δε.
[172] Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).
[173] Prov. xxx. 3.
[174] Prov. xv. 8.
[175] Isa. i. 11, etc.
[176] Isa. lviii. 6.
[177] Prov. xi. 1.
[178] Prov. x. 31.
[179] Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.
[180] For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
[181] Deut. xxxi. 5.
[182] “These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7.”—Potter.
[183] Prov. x. 7.
[184] Prov. xi. 7, viii. 17.
[185] Prov. ix. 30.
[186] Prov. xix. 23.
[187] Deut. xxiv. 10, 11.
[188] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
[189] Lev. xix. 10; Deut. xxiv. 20, 21.
[190] Ex. xxiii. 10, 11; Lev. xxv. 2–7.
[191] Prov. xx. 28, xi. 26, xiv. 21.
[192] Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.
[193] Prov. xiv. 27.
[194] Deut. xxi. 10.
[195] μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.
[196] Deut. xxiii. 7.
[197] Deut. xx. 10.
[198] Deut. xxi. 10.
[199] Matt. v. vi. vii.; Luke vi.
[200] Prov. xix. 11, xiv. 23, xvii. 12.
[201] Deut. xiv. 21.
[202] Deut. xxv. 4; 1 Tim. v. 18.
[203] Deut. xxii. 10.
[204] So Clement seems to designate the human nature of Christ,—as being a quartum quid in addition to the three persons of the Godhead.
[205] Deut. viii. 18.
[206] Matt. v. 19.
[207] Num. xv. 30.
[208] Deut. xxvi. 17, 18.
[209] ἱκέτην has been adopted from Philo, instead of οἰκέτην of the text.
[210] Gen. xxxiii. 11.
[211] Gen. xxxiii. 6.
[212] Deut. xiii. 4.
[213] Luke vi. 36.
[214] Prov. xxviii. 4, 5.
[215] Prov. xiv. 8.
[216] Prov. xxi. 26.
[217] Prov. ii. 21, 22.
[218] 2 Cor. viii. 12, 15.
[219] Ps. cxii. 9.
[220] Substituting ὤν for ἐν τῷ Κυρίῳ after σύνοικος.
[221] κύνα, Eurip. Andromache, 627.
[222] Ἔρως, Cupid.
[223] Or, “carpets.” Xenoph. Memorabilia, book ii.: The Words of Virtue to Vice.
[224] Eph. vi. 11.
[225] i.e. Permanent state and nature.
[226] Or, vie with.
[227] παρουσίᾳ substituted by Grabe for παῤῥησίᾳ.
[228] Matt. vii. 7.
[229] Matt. vii. 7.
[230] Barnabas, Epist. chap. xvi.
[231] κατάπαυσμα (in Theodoret), for which the text reads κατάπλασμα.
[232] Iliad, v. 739.
[233] After this comes ὡς ἔρωτα, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text.
[234] Ps. lxxxii. 1.
[235] Ps. lxxxii. 6.
[236] Rom. viii. 9.
[237] 1 Cor. x. 3.
[238] 1 Cor. xv. 30.
[239] Heb. xiii. 5.
[240] The text has ἀρετῶν, virtues, for which, in accordance with Pythagoras’ well-known opinion, ἀριθμῶν has been substituted from Theodoret.
[241] For κατάπληξιν of the text, Heinsius reads ἀκατάπλμξιν, which corresponds to the other term ascribed to Democritus—ἀθαμβμβίην.
[242] Luke xiv. 11.
[243] Rom. vi. 22.
[244] Rom. v. 4, 5.
[245] Probably Heb. iv. 8, 9.
[246] Ezek. xviii. 4–9.
[247] Isa. lv. 6, 7, 9.
[248] Gal. v. 5, 6.
[249] Heb. vi. 11–20.
[250] Prov. i. 33.
[251] 1 Cor. xi. 1.
[252] Gen. xx. 12.
[253] Tob. iv. 16.
[254] Gen. i. 28.
[255] Gen. ii. 18.
[256] The corrections of Stanley on these lines have been adopted. They occur in the Choeph of Æschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.
[257] i.e. not entering into a second marriage after a wife’s death. But instead of μονογαμίου some read κακογαμίου—bad marriage.
[258] Matt. v. 32, xix. 9.
[259] Lev. xx. 10; Deut. xxii. 22; Lev. xxix. 9.
[260] Ezek. xxxiii. 11.
[261] Luke xii. 48.
[262] After much consideration, the Editors have deemed it best to give the whole of this Book in Latin.
[263] Matt. xix. 11, 12.
[264] 1 Cor. vii. 9.
[265] 2 Cor. xi. 13, 15.
[266] Gal. vi. 2.
[267] 1 Cor. x. 12.
[268] 1 Cor. vii. 9.
[269] Vid. Irenæum, lib. i. c. 2, p. 51.
[270] Ex. xx. 13.
[271] Matt. v. 28.
[272] Ex. xx. 17.
[273] Deut. xxii. 22.
[274] Jude 8–17.
[275] Rom. vii. 24.
[276] Matt. viii. 22; Luke ix. 60.
[277] Matt. vi. 24; Luke xvii. 13.
[278] Matt. v. 42; Luke vi. 30.
[279] Eph. iv. 20–24.
[280] Eph. v. 1–4.
[281] Eph. v. 5–11.
[282] Rom. vi. 16.
[283] Num. xxv. 8; 1 John i. 6, 7.
[284] Matt. v. 20.
[285] Dan. i.
[286] Ps. cxviii. 9.
[287] Jer. x. 2.
[288] Luke xi. 40.
[289] Matt. v. 25; Luke xii. 58.
[290] Matt. v. 16.
[291] Gen. i. 28, ix. 1.
[292] Gen. i. 29, ix. 2, 3.
[293] Ex. xxi. 24.
[294] Ex. xxii. 1.
[295] Deut. vi. 5.
[296] Deut. xxvii. 15.
[297] Mal. iii. 15.
[298] Jer. xii. 1.
[299] Rom. iii. 8.
[300] Mal. ii. 17.
[301] 1 Cor. vi. 13, x. 23.
[302] Gal. v. 13.
[303] John iii. 3.
[304] Col. ii. 11.
[305] Col. iii. 4, 10.
[306] 1 John ii. 4.
[307] 1 John ii. 18, 19.
[308] Matt. v. 17.
[309] Matt. xix. 6; Mark x. 9.
[310] 1 Cor. vii. 14.
[311] Matt. xix. 3; Mark x. 2.
[312] Matt. xxii. 30; Mark xii. 23; Luke xx. 35.
[313] 1 Cor. vi. 13.
[314] Rom. xiv. 17.
[315] Jas. iv. 6; 1 Pet. v. 5.
[316] Matt. xix. 6; Mark x. 9.
[317] Matt. xxiv. 37; Luke xvii. 28.
[318] Luke xviii. 8.
[319] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.
[320] Acts i. 7.
[321] Matt. xix. 11, 12.
[322] Matt. xix. 10, 11.
[323] Tim. iv. 1, 3.
[324] Col. ii. 18, 23.
[325] 1 Cor. vii. 27.
[326] 1 Cor. vii. 2, 5.
[327] Rom. xiv. 3.
[328] Matt. xi. 18, 19.
[329] 1 Cor. ix. 5.
[330] Rom. xiv. 17.
[331] Matt. v. 42.
[332] Matt. xxv. 35, 36.
[333] Matt. xxv. 40.
[334] Prov. xix. 17.
[335] Prov. iii. 27.
[336] Prov. iii. 3.
[337] Prov. x. 4.
[338] Prov. xiii. 8.
[339] Matt. xix. 16; Mark x. 17; Luke xviii. 18.
[340] Prov. xiii. 11.
[341] Prov. xi. 23.
[342] Ps. cxi. 9.
[343] Matt. vi. 19.
[344] Hagg. i. 6.
[345] Luke xii. 16–20.
[346] Matt. vii. 7.
[347] Rom. xiii. 12, 13, 14.
[348] Matt. xix. 12.
[349] Heb. ix. 14.
[350] Rom. vi. 14.
[351] Rom. vi. 15.
[352] 2 Cor. v. 10.
[353] 2 Cor. v. 16, 17.
[354] 2 Cor. vi. 14, 15, 16.
[355] 2 Cor. vii. 1.
[356] Eph. ii. 5.
[357] Rom. v. 12–14.
[358] Gen. iii. 20.
[359] Phil. i. 20–24.
[360] Ps. xlviii. 21.
[361] Matt. xviii. 20.
[362] 1 Cor. vii. 7.
[363] Ex. xx. 17.
[364] Matt. v. 27, 28.
[365] Deut. xxi. 11, 12, 13.
[366] Ex. xix. 20.
[367] 2 Cor. vi. 16, 17, 18.
[368] 2 Cor. vii. 1.
[369] 2 Cor. xi. 2.
[370] 2 Cor. xi. 3.
[371] 1 Pet. ii. 11, 12, 15, 16.
[372] Rom. vi. 2, 6.
[373] Rom. vi. 13.
[374] Rom. vii. 7.
[375] Rom. vii. 18.
[376] Rom. vii. 17.
[377] Rom. vii. 20, 23, 24.
[378] Rom. viii. 2, 3, 4.
[379] Rom. viii. 10, 11.
[380] Rom. viii. 5, 6, 7, 8, 9, 10, 12, 13, 14, 15.
[381] 1 Cor. vii. 5.
[382] 1 Cor. vii. 24.
[383] Rom. vii. 2.
[384] 1 Cor. vii. 39, 40.
[385] Rom. vii. 4.
[386] 2 Cor. xi. 3.
[387] 1 Cor. vii. 5.
[388] Matt. vi. 24.
[389] Gen. iv. 25.
[390] 1 Cor. vii. 5.
[391] Matt. xix. 6.
[392] Rom. vii. 4.
[393] Rom. vii. 12.
[394] John iii. 6.
[395] 1 Cor. vii. 14.
[396] Rom. vii. 4.
[397] 1 Tim. iv. 1, 2, 3, 4, 5.
[398] Rom. xiv. 21.
[399] 1 Cor. vii. 8.
[400] Rom. xiv. 19.
[401] Sophon. iii. 19.
[402] Matt. vi. 19.
[403] Isa. l. 9.
[404] John vi. 27.
[405] Luke xx. 35.
[406] Luke xx. 34.
[407] Matt. xxiii. 9.
[408] Matt. xxiii. 9.
[409] 1 Cor. vii. 32, 33, 34.
[410] 1 Cor. vi. 18.
[411] Isa. 1. 1.
[412] 1 Tim. v. 14, 15.
[413] 1 Tim. ii. 15.
[414] Luke xiv. 20.
[415] Ps. vi. 8.
[416] Isa. lvi. 3.
[417] 2 Cor. xi. 3.
[418] Matt. xviii. 11, 12.
[419] Matt. v. 28.
[420] Eph. iv. 24.
[421] Gen. iii. 21.
[422] Phil. iii. 20.
[423] 1 Cor. vii. 1, 2.
[424] 1 Cor. vii. 5.
[425] 1 Cor. vii. 9.
[426] 1 Cor. vii. 3, 5.
[427] Luke xiv. 26.
[428] Ex. xx. 12.
[429] 1 Cor. vii. 33.
[430] 1 Cor. vii. 10, 11.
[431] Isa. lvi. 3–5.
[432] Isa. lxv. 23.
[433] John xiii. 33.
[434] Gal. iv. 19.
[435] 1 Cor. iv. 15.
[436] Deut. xxiii. 1.
[437] Matt. xix. 12.
[438] Jer. xx. 14.
[439] Jer. xx. 18.
[440] 4 Esdr. v. 35.
[441] Job xiv. 4, 5.
[442] Ps. l. 7.
[443] Mic. vi. 7.
[444] Gen. i. 28.
[445] 1 Cor. xv. 34. Clement reads here ἐκνίψατε, “wash,” instead of ἐκνήψατε, “awake.”
[446] Eph. vi. 12.
[447] 1 Cor. ix. 27, 25.
[448] Ps. xlviii. 13, 21.
[449] Jer. v. 8.
[450] Isa. xl. 6, 7, 8.
[451] Prov. xiii. 12.
[452] Gen. iii. 5.
[453] Gen. iv. 1.
[454] 1 Cor. xv. 50.
[455] Gal. iii. 3.
[456] Jer. v. 8.
[457] Prov. i. 14.
[458] Prov. i. 15, 16, 17.
[459] Apoc. ix. 10.
[460] Eph. ii. 3.
[461] 1 Cor. v. 7.
[462] Gal. ii. 19, 20.
[463] Matt. x. 5.
[464] Prov. i. 18, 19.
[465] Matt. xxvi. 24.
[466] Matt. xviii. 6 seqq.
[467] Rom. ii. 24.
[468] 1 Cor. v. 11.
[469] 1 Cor. vi. 13.
[470] 1 Cor. vi. 16.
[471] 1 Cor. vii. 5.
[472] 1 Cor. vii. 3.
[473] 1 Cor. vii. 10, 11, 12.
[474] 1 Cor. vii. 14.
[475] 1 Tim. iii. 2, 4; Tit. i. 6.
[476] Tit. i. 15.
[477] 1 Cor. vi. 9, 10, 11.
[478] Phil. iv. 8, 9.
[479] 1 Pet. i. 21, 22.
[480] 1 Pet. i. 14, 15, 16.
[481] Matt. vii. 14, xi. 12, vii. 7.
[482] Job v. 25.
[483] Ps. viii. 6.
[484] Rom. xvi. 26, 27.
[485] Ex. xxxiii. 11.
[486] Prov. vi. 6, 8.
[487] Rom. iii. 20.
[488] Rom. v. 13.
[489] Rom. vii. 6.
[490] 1 Tim. i. 9.
[491] Rom. xiii. 8, x. 9.
[492] Luke x. 27.
[493] Rom. vii. 12, 14.
[494] Rom. vi. 20–23.
[495] Ps. xlviii. 13, 21; Jer. v. 8, etc.
[496] Gal. vi. 14; Phil. iii. 20.
[497] Matt. xix. 29.
[498] Demiurgus.
[499] Phil. i. 13, 14.
[500] Rom. xv. 4.
[501] 1 Cor. vii. 28, 32, 35.
[502] Matt. v. 10.
[503] John i. 12.
[504] Luke x. 19.
[505] Matt. xix. 21.
[506] κυριακῇ εὐροιίᾳ.
[507] Luke xiii. 32.
[508] Ps. xxxvii. 35–37.
[509] Isa. xxix. 13 (ὁ ἕτερος inserted).
[510] Ps. lxi. 5.
[511] Ps. xii. 3–5.
[512] Matt. vi. 19.
[513] Luke xii. 33.
[514] Rom. iv. 15.
[515] Matt. viii. 13.
[516] Luke xii. 20.
[517] Matt. xvi. 26.
[518] Matt. vi. 31; Luke xii. 22, 23.
[519] Matt. vi. 32, 33; Luke xii. 30, 31.
[520] Luke xix. 8, 9, 10.
[521] Matt. v. 5.
[522] Luke xix. 8–10.
[523] Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.
[524] Matt. v. 4, 7.
[525] Hos. vi. 6; Matt. ix. 13, xii. 7.
[526] Matt. v. 10.
[527] Luke vi. 22.
[528] John i. 4.
[529] Matt. vi. 30.
[530] Luke vi. 46.
[531] Isa. xxix. 15.
[532] Gal. v. 24, 25.
[533] Gal. vi. 8.
[534] Matt. xxvi. 41.
[535] Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.
[536] Rom. viii. 24, 25.
[537] In allusion to Eph. vi. 12.
[538] 1 Pet. iv. 12, 13, 14.
[539] Rom. viii. 36, 37.
[540] Rom. x. 10, 11.
[541] 2 Tim. i. 7, 8; Rom. viii. 15.
[542] Rom. xii. 9.
[543] Rom. xiii. 8.
[544] Instead of μέγιστοι, read from Rom. xv. 13, 14, μεστοί.
[545] Rom. vi. 6.
[546] 1 Cor. iv. 9, 11, 12, 13.
[547] 1 Cor. xiii. 7.
[548] For σώματος read σωτηρίας.
[549] 1 Cor. xiii. 13.
[550] 1 Cor. x. 23.
[551] 1 Cor. x. 24.
[552] 1 Cor. x. 26, 28, 29, 30, 31.
[553] 2 Cor. x. 3, 4, 5.
[554] Col. iii. 12, 14, 15.
[555] 1 Cor. xi. 3, 8, 11.
[556] 1 Cor. xi. 3, 7.
[557] Eph. v. 21–29.
[558] Col. iii. 18–25, iv. 1, iii. 11.
[559] Matt. vi. 10.
[560] Col. iii. 12–15.
[561] Luke xii. 8.
[562] Matt. x. 32.
[563] Luke xii. 11, 12.
[564] Tit. i. 16.
[565] Luke xxii. 31, 32.
[566] Matt. x. 23.
[567] Ps. cxviii. 6.
[568] Wisd. iii. 1.
[569] Job xiv. 4.
[570] Isa. v. 5.
[571] The text has παιδευτικῆς τέχνης τῆς τοιάδε, for which Sylburgius suggests τοιᾶσδε, as translated above.
[572] 1 Thess. iv. 3–8.
[573] Phil. i. 29, 30, ii. 1, 2, 17.
[574] Phil. i. 7.
[575] Phil. ii. 20, 21.
[576] Matt. v. 44, 45.
[577] Matt. v. 24.
[578] Rom. viii. 38, 39.
[579] 1 Cor. viii. 1, 7, 9, 11.
[580] 1 Cor. x. 25.
[581] Acts xv. 24, etc.
[582] 1 Cor. ix. 19–25.
[583] 1 Cor. x. 26.
[584] 1 Cor. x. 28–31.
[585] Rom. x. 10, 11, 8, 9.
[586] Rom. xii. 14.
[587] 2 Cor. ii. 12.
[588] 2 Cor. iii. 14.
[589] 1 John iii. 18, 19.
[590] 1 John iv. 16, 18.
[591] 1 John v. 3.
[592] 1 Tim. iv. 12.
[593] Phil. iv. 11–13.
[594] Heb. x. 32–39.
[595] Heb. xi. 36–40, xii. 1, 2.
[596] Who lived before Christ.
[597] Heb. xi. 26, 27.
[598] Wisd. iii. 2, 3, 4.
[599] Wisd. iii. 5, 6, 7, 8.
[600] Gen. xviii. 27.
[601] Job i. 1.
[602] Job xiv. 4, 5.
[603] Jas. iv. 6; 1 Pet. iv. 5.
[604] Ps. lxxxix. 21.
[605] Ps. li. 1–4.
[606] Ps. li. 6.
[607] Prov. xx. 27.
[608] ἡγιάσθη. Clemens Romanus has ἐδόθη.
[609] Ps. xxxiv. 12.
[610] Ps. xxxiv. 13, 14.
[611] Ps. xxxiv. 15–17.
[612] Ps. xxxii. 10.
[613] Jas. v. 20; 1 Pet. iv. 8.
[614] 1 Cor. xiii. 7.
[615] 1 Cor. xiii. 1, 3.
[616] Ps. lxix. 30, 31.
[617] Ps. li 17.
[618] 1 John iv. 8, 16.
[619] Rom. xiii. 10.
[620] Matt. v. 28.
[621] i.e. of blessed souls.
[622] Ps. i. 3.
[623] The text has θυσίαν, for which φύσιν has been suggested as probably the true reading.
[624] ὄρεξις the Stoics define to be a desire agreeable to reason; έπιθυμία, a desire contrary to reason.
[625] Ex. xxxii. 32.
[626] So rendered by the Latin translator, as if the reading were τεθλιμμένη.
[627] Sylburgius’ conjecture of ὡπλισμένας instead of ὁπλισαμένας is here adopted.
[628] Tit. ii. 3–5.
[629] Heb. xii. 13–17.
[630] Heb. xiii. 4.
[631] 1 Pet. i. 6–9.
[632] 2 Cor. xi. 23.
[633] Deut. xviii. 13; Rom. x. 4.
[634] 2 Cor. iv. 8, 9.
[635] 2 Cor. vi. 3–7.
[636] 2 Cor. vii. 1, vi. 16, 17, 18.
[637] 2 Cor. vii. 1–11.
[638] Eph. iv. 11, 12, 13.
[639] 1 Cor. xii. 7–11.
[640] Iliad, xiii. 730.
[641] 1 Cor. vii. 7.
[642] Isa. vii. 9.
[643] Ps. cxxxix. 7–10.
[644] Isa. xl. 10, lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.
[645] Ps. ii. 8.
[646] Matt. vi. 2, etc.
[647] Euphrone is plainly “kindly, cheerful.”
[648] 1 Thess. v. 6–8.
[649] As it stands in the text the passage is unintelligible, and has been variously amended successfully.
[650] Clement seems to have read Κύριον for καιρόν in Rom. xiii. 11.
[651] Rom. xiii. 11, 12.
[652] Homer, Odyss. iv. 751, 760; xvii. 48, 58.
[653] Odyss. ii. 261.
[654] Explaining μετανοέω etymologically.
[655] Rom. v. 3–5.
[656] 1 Cor. viii. 8.
[657] 1 Cor. vii. 38, 35.
[658] Prov. i. 33.
[659] Prov. iii. 5.
[660] Ps. lxxxii. 6.
[661] θεὶν... Θεός.
[662] Ps. l. 21.
[663] λουτρόν.
[664] Ps. i. 4; Isa. xl. 15.
[665] Hom. Odyss.
[666] Jer. xxxiii. 5.
[667] Ezek. xliv. 9, 10.
[668] Ezek. xliv. 27.
[669] The jubilee.
[670] Job i. 21.
[671] Matt. xviii. 3.
[672] i.e. Baptism.
[673] Job xxi. 10.
[674] Gen. xxiv. 16.
[675] Mark v. 34.
[676] Eurip. Bacchæ, 465, etc.
[677] Isa. xl. 6–8.
[678] Jer. xiii. 24–27.
[679] Gen. xxiii. 4; Ps. xxxviii. 13.
[680] 2 Cor. v. 1, 2, 3, 7.
[681] 2 Cor. v. 8.
[682] Pindar, according to Theodoret.
[683] Job xlii. 2, 3, 6.
[684] Jer. xxii. 29, 30.
[685] Isa. i. 2.
[686] Mic. i. 2, where, however, the concluding words are not found.
[687] Gen. xviii. 25.
[688] John iii. 18.
[689] Where?
[690] Isa. xlv. 21.
[691] Rom. ix. 14.
[692] Deut. x. 12.
[693] Rom. xiii. 13.
[694] Matt. v. 16.
[695] Isa. lxii. 11.
[696] Gen. i. 26.
[697] Matt. xi. 15.
[698] Odyss. vi. 186.
[699] Teacher and scholar.
[700] Rom. i. 11, 12.
[701] Rom. i. 17.
[702] Matt. ix. 22.
[703] Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.
[704] Luke xvii. 5.
[705] Gen. xv. 6; Rom. iv. 3.
[706] Isa. lix. 8.
[707] 2 Tim. ii. 23.
[708] 1 Cor. xiii. 12.
[709] Ex. xxxiii. 20.
[710] Matt. v. 8.
[711] 1 Cor. i. 20.
[712] 1 Cor. i. 19.
[713] Jer. vi. 16.
[714] Rom. iv. 3, 5, 9, 22.
[715] Philo Judæus, De Abrahame, p. 413, vol. ii. Bohn.
[716] Empedocles.
[717] 1 Cor. ii. 5.
[718] Heraclitus.
[719] Matt. vii. 7.
[720] Ps. xxii. 6.
[721] 1 John iv. 16.
[722] 1 Cor. i. 9, x. 13.
[723] Matt. xviii. 1.
[724] 1 Cor. iv. 15.
[725] John xiv. 6.
[726] By Plato.
[727] In Plato we have νῷ instead of Θεῷ.
[728] John i. 14.
[729] Matt. vii. 7.
[730] Matt. xi. 12.
[731] Hesiod. first line, “Works and Days,” 285. The other three are variously ascribed to different authors.
[732] Plato, Alcibiades, book i.
[733] Plato, Republic, vi. p. 678.
[734] Matt. xx. 16.
[735] 1 Cor. viii. 7.
[736] 2 Thess. iii. 1, 2.
[737] Quoted by Socrates in the Phaedo, p. 52.
[738] Ecclus. xxvii. 12.
[739] Prov. x. 14.
[740] Prov. xxvi. 5.
[741] 1 Cor. ix. 22.
[742] Matt. v. 45.
[743] Rom. iii. 29, 30.
[744] 1 Cor. ii. 13.
[745] Bas relief.
[746] Isa. xlv. 3.
[747] Ps. lxxviii. 1, 2.
[748] 1 Cor. ii. 6–8.
[749] 1 Cor. ii. 9, 10.
[750] 1 Cor. ii. 14.
[751] 1 Cor. iii. 1–3.
[752] 1 Cor. iii. 10–13.
[753] Rom. i. 11.
[754] Jer. viii. 7.
[755] Iliad, ix. 311.
[756] Eph. iv. 26.
[757] Ex. xx. 17.
[758] It is so said of the rich: Matt. xix. 23; Mark x. 23; Luke xviii. 24.
[759] Gen. i. 26.
[760] Matt. xi. 29, 30.
[761] Matt. xviii. 3.
[762] Ps. i. 1.
[763] Gal. v. 25.
[764] 2 Cor. v. 7.
[765] Heb. i. 1.
[766] Rev. v. 6; Isa. xi. 12.
[767] Ἄ—τλας, unsuffering.
[768] The Chaldaic תֵּיבוּתָא. The Hebrew is תֵּבָה, Sept. κιβωτός, Vulg. arca.
[769] Eph. v. 23.
[770] 1 Cor. xi. 3; 2 Cor. xi. 31.
[771] And the whole place is very correctly called the Logeum (λογεῖον), since everything in heaven has been created and arranged in accordance with right reason (λόγοις) and proportion (Philo, vol. iii. p. 195, Bohn’s translation).
[772] 1 Cor. xii. 11.
[773] i.e., the oracular breastplate.
[774] Lev. xvi. 23, 24.
[775] This line has given commentators considerable trouble. Diodorus says that the Telchines—fabled sons of Ocean—were the first inhabitants of Rhodes.
[776] σύνεσις. Sylburgius, with much probability, conjectures σύνδεσις, binding together.
[777] Βέδυ, Ζὰψ, Χθὼν, Πλῆκτρον, Σφὶγξ, Κυαξζβὶ, Χθύπτης, Φλεγμὸς, Δρώψ. On the interpretation of which, much learning and ingenuity have been expended.
[778] Orpheus.
[779] Lev. xi.; Deut. xiv.
[780] Ps. xvii. 25, 26.
[781] Ex. xv. 1.
[782] Ex. xxi. 33, 36.
[783] Isa. i. 3.
[784] Matt. xi. 13; Luke xvi. 16.
[785] Mark i. 7; Luke iii. 16; John i. 27.
[786] 2 Cor. vi. 14, 15.
[787] 2 Cor. vi. 17, 18.
[788] Eph. iii. 3–5.
[789] Col. i. 9–11.
[790] Col. i. 25–27.
[791] Col. i. 27.
[792] Col. ii. 2, 3.
[793] Col. iv. 2.
[794] Col. iv. 3, 4.
[795] Heb. v. 12, 13, 14, vi. 1.
[796] Isa. ii. 16.
[797] Isa. xlv. 3.
[798] Ps. li. 6, Sept.
[799] Ps. xix. 2, 3.
[800] Rom. xv. 25, 26.
[801] 1 Cor. ii. 6, 7.
[802] 1 Cor. iii. 1–3.
[803] Ps. xxxiv. 8; according to the reading Χριστός for χρηστός.
[804] 1 Cor. v. 7.
[805] Ex. xxxiii. 18.
[806] Prov. xxx. 2.
[807] Prov. iii. 18.
[808] Ex. xxx. 15, 16, etc.
[809] Gen. xxii. 3, 4.
[810] Or, “the desire of a very good soul,” according to the text which reads Ἡ ψυχῆς ἀρίστης. The other reading is ἀρίστη.
[811] Baptism.
[812] Isa. lxvi. 1.
[813] Ps. 1. 15.
[814] Acts xvii. 24, 25.
[815] From some apocryphal writing.
[816] ἁγίᾳ is the reading of the text. This is with great probability supposed to be changed from ἀνῃ, a usual contraction for ἀνθρωπίνῃ.
[817] Rom. xi. 33.
[818] Alluding to Gen. xviii. 6; the word used is ἐγκρυφίαι, which Clement, following Philo, from its derivation, takes to signify occult mysteries.
[819] 1 Cor. vi. 6, 7.
[820] Col. ii. 2, 3.
[821] Matt. xii. 11; Mark iv. 11; Luke viii. 10.
[822] Ps. lxxviii. 2.
[823] Matt. xiii. 33.
[824] According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.
[825] Empedocles.
[826] John i. 18.
[827] Acts xvii. 22, 23.
[828] Matt. xi. 27; Luke iii. 22.
[829] John viii. 24.
[830] John iii. 15, 16, 36, v. 24.
[831] Ps. ii. 12.
[832] The text ἐπίστηται, but the sense seems to require ἐπίστευσε.
[833] πέποιθεν is confidence.
[834] John x. 1–3, 7.
[835] Eph. iii. 5.
[836] Joel ii. 28.
[837] Wisd. vii. 24.
[838] Ps. xxxvi. 5.
[839] Ps. civ. 4.
[840] Eusebius reads ποιητιχῶς.
[841] γενητόν.
[842] Gen. i. 1–3.
[843] Deut. xiii. 4.
[844] The text has πάλιν; Euseb. reads Πλάτων.
[845] The text has ἀνθρώπῳ; Plato and Eusebius, ἀνθρώπois.
[846] Deut. xxx. 15, 19, 20.
[847] τὴν χρυσῆν is supplied, according to a very probable conjecture.
[848] “Spoken or” supplied from Plato and Eusebius.
[849] μόνον ἐν τῇ πόλει is here supplied from Plato.
[850] Iliad, xiv. 206.
[851] Iliad, xviii.
[852] Μέτρα is the reading of the text, but is plainly an error for μέτρῳ, which is the reading of Eusebius.
[853] Eph. vi. 12.
[854] Ps. iii. 5.
[855] Matt. xxiv. 42, etc.
[856] Wisd. ii. 12.
[857] Isa. xl. 18, 25.
[858] H. Stephanus, in his Fragments of Bacchylides, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.
[859] Quoted in Exhortation to the Heathen, p. 72, and is here corrected from the text there.
[860] This is quoted in Exhortation to the Heathen, p. 73, ch. viii. The reading varies, and it has been variously amended. Θεῷ is substituted above for σέο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σο, with Thee.
[861] Heraclitus.
[862] Deut. vi. 4.
[863] See Exhortation, p. 76, where for “So” read “Lo.”
[864] “Οὖτις, Noman, Nobody; a fallacious name assumed by Ulysses (with a primary allusion to μήτις, μῆτις, Odys. xx. 20), to deceive Polyphemus.”—Liddel and Scott. The third line is 274 of same book.
[865] Odys. ix. 410.
[866] Iliad, xxii. 8.
[867] Isa. xl. 18, 19.
[868] All these lines from Epicharmus: they have been rendered as amended by Grotius.
[869] λόγος [or Word].
[870] Isa. i. 11, 16.
[871] This passage, with four more lines, is quoted by Justin Martyr, De Monarchia, p. 335, and ascribed by him to Philemon.
[872] Jer. xxiii. 23, 24.
[873] Ps. iv. 6.
[874] In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but differently arranged. The translation adopts the arrangement of Grotius.
[875] Isa. lxv. 24.
[876] These lines are quoted by Justin (De Monarchia), p. 333, but ascribed by him part to Philemon, part to Euripides.
[877] Ascribed by Justin to Sophocles.
[878] Adopting the reading κεῖνος instead of καινός in the text.
[879] Quoted in Exhortation, p. 74.
[880] Isa. lxvi. 1.
[881] Isa. lx. 1, 2.
[882] Isa. xl. 12.
[883] Amos iv. 13.
[884] Deut. xxxii. 39.
[885] For οὐρανοὺς ὁρᾶς we read ἀνθρώπους (which is the reading of Eusebius); and δρῆς (Sylburgius’ conjecture), also from Eusebius, instead of ἃ θεμις ἀθέμιστα.
[886] Isa. x. 14.
[887] Jer. x. 12.
[888] Isa. xl. 13.
[889] Iliad, viii. 69.
[890] These lines of Æschylus are also quoted by Justin Martyr, De Monarchia, p. 330. (Dread force, ἄπλατος ὁρμή; Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested.) The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.
[891] Ps. lxviii. 8.
[892] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
[893] γνωμικώτατα, Eusebius reads γενικώτατον, agreeing with πατέρα.
[894] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.
[895] Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.
[896] Plato, Rep. book vii.
[897] According to the reading in Eusebius, πᾶν ἔθνος ἑῷον, πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.
[898] Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).
[899] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has περίφασιν; but περίφρασιν, which is in Eusebius, is preferable.
[900] Isa. xxxvi. 7, 8, 10.
[901] Jonah i. 6, 9, 14.
[902] Mal. i. 10, 11, 14.
[903] Perhaps Bacchylides.
[904] ἀρχαίαν.
[905] The reading of H. Stephanus, ἀγαθὰς Ὥρας, is adopted in the translation. The text has ἀγαθὰ σωτῆρας. Some supply Ὥρας, and at the same time retain σωτῆρας.
[906] Jer. iii. 19.
[907] John vi. 27.
[908] Isa. xxxii. 20.
[909] Rom. xiv. 2.
[910] Ps. cxii. 5, 9.
[911] Odyssey, xi. 420.
[912] Homer, Iliad, xxiii. 315: μέγ’ ἀμείνων is found in the Iliad as in Musæus. In the text occurs instead περιγίνεται, which is taken from line 318.
“By art rather than strength is the woodcutter greatly superior;
By art the helmsman on the dark sea
Guides the swift ship when driven by winds;
By art one charioteer excels (περιγίνεται) another.”
—Iliad, xxiii. 315–318.
[913] φύλλον, for which Sylburg. suggests φῦλον.
[914] Iliad, vi. 141–149.
[915] Odyss. xxii. 412.
[916] Iliad, ix. 116.
[917] Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars communis.”
[918] Iliad, xviii. 309.
[919] The text has: Νίκης ἀνθρώποισι θεῶν ἐκ πείρατα κεῖται. In Iliad, vii. 101, 102, we read:
αὐτὰρ’ ὑπένερθεν,
Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
[920] Iliad, xvi. 235.
[921] Odyss. xiv. 228.
[922] The text is corrupt and unintelligible. It has been restored as above.
[923] In some lost tragedy.
[924] Said by Ajax of the sword received from Hector, with which he killed himself.
[925] The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.
[926] The text has, ἀσφαλέστερα παρὰ δόξαν καὶ κακοπραγίαν; for which Lowth reads, ἐπισφαλέστερα πρὸς κακοπραγίαν, as translated above.
[927] Iliad, xxiv. Clement’s quotation differs somewhat from the passage as it stands in Homer.
[928] The text has δοίη, which Stobæus has changed into δ’ ἵση, as above. Stobæus gives this quotation as follows:
“The bastard has equal strength with the legitimate;
Each good thing has its nature legitimate.”
[929] As no play bearing this name is mentioned by any one else, various conjectures have been made as to the true reading; among which are Clymene Temenos or Temenides.
[930] Odyssey, xiv. 187.
[931] In Theognis the quotation stands thus:
Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸν
Πίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.
“To drink much wine is bad; but if one drink
It with discretion, ’tis not bad, but good.”
[932] From Jupiter’s address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:
“You rejoice at stealing fire and outwitting my mind;
But I will give you, and to future men, a great plague.
And for the fire will give to them a bane in which
All will delight their heart, embracing their own bane.”
[933] Translated as arranged by Grotius.
[934] Odyss.
[935] συμμανῆναι is doubtless here the true reading, for which the text has συμβῆναι.
[936] The text has κατ’ ἄλλα. And although Sylburgius very properly remarks, that the conjecture κατάλληλα instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.
[937] The above is translated as amended by Grotius.
[938] παύροισι, “few,” instead of παρ’ οἷσι, and πράσσοντας instead of πράσσοντα, and δύαις, “calamities,” instead of δύᾳ, are adopted from Lyric Fragments.
[939] ψυδνός—ψυδρος—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. Sylburgius MS. Paris; Ruhnk reads ψυδρός.
[940] A mistake for Herodotus.
[941] Instead, of Μαραθωνίται, as in the text, we read from Thucydides Μαραθῶνί τε.
[942] Πυτίνῃ (not, as in the text, Ποιτίνῃ), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddel and Scott’s Lexicon).
[943] Iliad, xii., Sarpedon to Glaucus.
[944] Grotius’ correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.
[945] In the text before In Hexameters we have τηρήσει, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction θέλουσι as above.
[946] Iliad, xvii. 53.
[947] i.e. Polyphemus, Odyss. ix. 372.
[948] According to the correction of Casaubon, who, instead of ἀραρότως of the text, reads Ἀραρώς. Others ascribed the comedy to Aristophanes himself.
[949] i.e. washed.
[950] Eusebius reads, “invoking the common Father, God,” viz. Πανελλήνιος Ζεύς, as Pausanias relates.
[951] 1 Sam. xi. 18.
[952] Matt. v. 45.
[953] Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.
[954] Ps. lxxxiv. 1.
[955] Deut. x. 16, 17.
[956] Isa. xl. 26.
[957] 1 Tim. vi. 16.
[958] Deut. iv. 12.
[959] Ὡροσκόπος.
[960] We have the same statement made, Stromata i. 19, Ante-Nicene Lib. p. 413, Potter 372; also v. 14, Ante-Nicene Lib. p. 298, Potter 730,—in all of which Lowth adopts περίφρασιν as the true reading, instead of περίφασιν. In the first of these passages, Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, “The Unknown God.” Joannes Clericus proposes to read παράφασιν (palpitatio), touching, feeling after.
[961] i.e. “The word of God’s power is His Son.”
[962] Instead of ἡν...ἐξουσίας, as in the text, we read ὧν ἐξουσιαν.
[963] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.
[964] i.e. of atonement.
[965] Jer. xxxi. 31, 32; Heb. viii. 8–10.
[966] Most likely taken from some apocryphal book bearing the name of Paul.
[967] Matt. xxiii. 4; Luke xi. 47.
[968] Matt. ix. 22, etc.
[969] The passage which seems to be alluded to here is Job xxviii. 22, “Destruction and Death say, We have heard the fame thereof with our ears.”
[970] εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.
[971] 1 Pet. iii. 19, 20.
[972] Potter, p. 452; Ante-Nicene Library, vol. ii. Clement, p. 28.
[973] Ezek. xviii. 23, 32, xxxiii. 11, etc.
[974] Hermas, book iii. chap. xvi. Ante-Nicene Library, 420. Quoted also in Stromata ii. Ante-Nicene Library, p. 218, from which the text here is corrected; Potter, 452.
[975] Matt. xxvii. 52.
[976] τάξιν.
[977] Rom. ix. 3.
[978] Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.
[979] 1 Pet. iii. 19.
[980] 1 Cor. i. 29.
[981] Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.
[982] Deut. xxx. 15, 19.
[983] Isa. i. 19, 20.
[984] Ps. xvi. 9–11; Acts ii. 26–28.
[985] Isa. xi. 7.
[986] Isa. xliii. 20.
[987] Wisd. vi. 7.
[988] Ps. ix. 15.
[989] Ps. ix. 9.
[990] Ps. ix. 11.
[991] Ps. xi. 7.
[992] Ps. xi. 6, Septuagint version.
[993] Sylburgius’ conjecture, εὐεργετικόν, seems greatly preferable to the reading of the text, ἐνεργητικόν.
[994] Grabe reads λόγος for λαός, “Word of the Beloved,” etc.
[995] Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.
[996] Ps. cii. 9. The text reads, γῆν σποδόν. Clement seems to have read in Ps. cii. 9 γῆν and σποδόν. The reading of the Septuagint may have crept into the text from the margin.
[997] John i. 3.
[998] Gen. i. 1.
[999] Heb. i. 1.
[1000] Matt. xxiii. 8–10.
[1001] Eph. iii. 14, 15.
[1002] “Tried in a furnace of earth;” Jerome, “tried in the fire, separated from earth.”
[1003] Ps. xii. 6.
[1004] Prov. x. 20.
[1005] The Latin translator appears to have read what seems the true reading, ἐπίτασις, and not, as in the text, ἐπίστασις.
[1006] Col. ii. 8.
[1007] Heb. v. 12.
[1008] Col. ii. 8.
[1009] Ps. cxix. 125.
[1010] Ps. cxix. 69.
[1011] Ps. cxix. 20.
[1012] Acts x. 34, 35.
[1013] Ps. cxviii. 19, 20.
[1014] Ps. xxix. 3.
[1015] Ps. ix. 17.
[1016] Job xi. 2.
[1017] Jude 22, 25.
[1018] 2 Cor. xi. 14.
[1019] γνωστική.
[1020] γνωστικῶν, for which Hervetus, reading γνωστικόν, has translated, “qui vere est cognitione præditus.” This is suitable and easier, but doubtful.
[1021] Wisd. vii. 17, 18.
[1022] Adopting the various reading καθ’ ὅ, and the conjecture ὁρᾶται, instead of καθ’ ὅν and ὁράσει in the text, as suggested by Sylburgius.
[1023] 1 Tim. vi. 16.
[1024] Eph. i. 4, 5.
[1025] Quoted afterwards, p. 362, and Stromata, book vii. p. 743, Paris ed.
[1026] The text has ἐπίμικτος, which on account of its harshness has been rejected by the authorities for ἐπίκτητος.
[1027] Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν.
[1028] There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, “let it be by all means dissolved.” We have omitted διὰ τούτους, which follows immediately after, but which is generally retained and translated “by these,” i.e. philosophers.
[1029] τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.
[1030] Ps. cxii. 6.
[1031] Ps. cxii. 7.
[1032] Ps. cv. 3, 4.
[1033] Heb. i. 1.
[1034] Pindar.
[1035] Gen. xiv. 14. In Greek numerals.
[1036] The Lord’s sign is the cross, whose form is represented by Τ; Ιη (the other two letters of τιή, 318) are the first two letters of the name Ἰησοῦς (Jesus).
[1037] Gen. vi. 5.
[1038] The sum of the numbers from 1 to 15 inclusive is 120.
[1039] “Triangular numbers are those which can be disposed in a triangle, as 3
, 6
, etc., being represented by the formula
(Liddel and Scott’s Lexicon). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.
[1040] This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.
[1041] The clause within brackets has been suggested by Hervetus to complete the sense.
[1042] That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.
[1043] ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.
[1044] The cross.
[1045] Eph. iv. 13.
[1046] Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.
[1047] Ex. xxv. 24.
[1048] The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.
[1049] i.e. of Christ.
[1050] 1 Cor. x. 26, etc.
[1051] ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.
[1052] Ps. xlv. 10.
[1053] Ps. xlv. 14, 15.
[1054] διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.
[1055] Wisd. vi. 10.
[1056] Wisd. vii. 18.
[1057] Wisd. xiv. 2, 3.
[1058] That is, resurrection effected by divine power.
[1059] Such seems the only sense possible of this clause,—obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.
[1060] John iii. 30.
[1061] John i. 3.
[1062] Eph. ii. 20, 21.
[1063] Matt. xiii. 47, 48.
[1064] Prudence, fortitude, justice, temperance.
[1065] i.e. that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.
[1066] Wisd. ii. 22, 25.
[1067] Ps. xvii. 3, 4.
[1068] Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”
[1069] Gen. xviii. 12.
[1070] The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.
[1071] 1 Sam. i. 13.
[1072] Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.
[1073] Tob. xii. 8.
[1074] Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.
[1075] 2 Cor. v. 1, 7.
[1076] Ex. xxxiv. 29.
[1077] Matt. v. 48.
[1078] John xiii. 33.
[1079] This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero, De Natura Deorum, and others.
[1080] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.
[1081] Or, “elected”—χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.
[1082] Presbytery or eldership.
[1083] πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.
[1084] Rev. iv. 4, xi. 16.
[1085] Eph. ii. 14, 15, 16, iv. 13.
[1086] προκοπαί.
[1087] 1 Thess. iv. 17.
[1088] 1 Cor. xv. 41.
[1089] Eph. iv. 13.
[1090] Ps. xv. 1.
[1091] John i. 47; Matt. v. 8.
[1092] ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’s Lexicon).
[1093] John x. 16.
[1094] John x. 28.
[1095] Mark v. 34, etc.
[1096] The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.
[1097] Wisd. iv. 17.
[1098] Wisd. v. 3–5.
[1099] Deut. iv. 19.
[1100] Isa. xl. 15.
[1101] The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).
[1102] To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.
[1103] On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.
[1104] Matt. viii. 26; Mark viii. 36; Luke ix. 25.
[1105] From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.
[1106] Wisd. iv. 9.
[1107] Wisd. iv. 14.
[1108] Matt. xiii. 8.
[1109] Ps. 1. 27.
[1110] Matt. xxv. 10.
[1111] Matt. x. 27; Luke xii. 3.
[1112] Matt. v. 20.
[1113] Ps. xlv. 4.
[1114] Hos. xiv. 9.
[1115] Amos v. 13.
[1116] Matt. xi. 15.
[1117] Ps. xviii. 11, 12.
[1118] Isa. l. 4.
[1119] Isa. l. 5.
[1120] Col. ii. 8.
[1121] Rom. xi. 17.
[1122] i.e. the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.
[1123] Or inoculation (ἐνοφθαλισμός).
[1124] Wisd. vi. 12–15.
[1125] Wisd. vi. 16.
[1126] Wisd. vi. 17–20.
[1127] 1 Cor. ix. 19.
[1128] Dan. v. 7, 29.
[1129] Matt. xiii. 34.
[1130] John i. 3.
[1131] Prov. viii. 9.
[1132] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.
[1133] μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.
[1134] If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
[1135] Prov. i. 1–4.
[1136] Prov. i. 5, 6.
[1137] i.e. Solomon.
[1138] Isa. viii. 1.
[1139] Mark x. 48, etc. etc.
[1140] Matt. xvi. 17.
[1141] i.e. the Commandments.
[1142] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii; Clem. Alex. vol. i. 204, Ante-Nicene Library).
[1143] Gal. v. 17.
[1144] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.
[1145] Gal. v. 17.
[1146] Ex. xx. 2, 3.
[1147] i.e. commandment. The Decalogue is in Hebrew called “the ten words.”
[1148] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
[1149] i.e. Christ.
[1150] μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.
[1151] Luke xx. 35.
[1152] i.e. with the three disciples.
[1153] The numeral ςτ’ = 6. This is said to be the Digamma in its original place in the alphabet, and afterwards used in MSS. and old editions as a short form of ςτ (Liddel and Scott’s Lexicon).
[1154] That is, Christ, who answers to the numeral six.
[1155] Ps. xix. 1.
[1156] Rev. xxi. 6.
[1157] John i. 3.
[1158] Ps. xc. 9, 10.
[1159] Gen. ii. 4.
[1160] Ps. cxviii. 24.
[1161] The first letter of the name of Jesus, and used as the sign of ten.
[1162] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.
[1163] Jer. iii. 9.
[1164] ἀγαθοί εἰς are supplied here to complete.
[1165] οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.
[1166] Iliad, i. 544.
[1167] 1 Cor. iii. 12.
[1168] Ps. cxxxiii, 2.
[1169] John i. 3.
[1170] i.e. the body is the Jewish people, and philosophy is something external to it, like the garment.
[1171] Ex. xxviii. 3.
[1172] Christ.
[1173] ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.
[1174] “When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, “according to the number of the children of Israel.”
[1175] Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.
[1176] For ὡς ἐν τέχναις it is proposed to read ὡς ἂν αἱ τέχναι.
[1177] Ps. xxiv. 1; 1 Cor. x. 26.
“Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482.
“And put excessive boldness in his breast.”—Iliad, xvii. 570.
“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.
[1179] 1 Tim. iv. 10.
[1180] The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.
[1181] 1 Cor. viii. 4.
[1182] Matt. v. 20; Jas. ii. 8.
[1183] βασιλικοί, Jas. ii. 8 (royal law).
[1184] 2 Cor. x. 15, 16.
[1185] Acts xvii.
[1186] 2 Cor. xi. 6.
[1187] Cor. ii. 10, 14.
[1188] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.
[1189] Ps. cxix. 2.
[1190] Heb. v. 14.
[1191] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.
[1192] Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p. 23.
[1193] This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.
[1194] Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “having received,” has been suggested by Sylburgius.
[1195] By omitting “him” (τόν), as Sylburgius does, the translation would run thus: “For He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”
[1196] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.
[1197] Prov. viii. 30.
[1198] The magnet.
[1199] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.
[1200] 1 Tim. i. 9.
[1201] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ’ ἐξήγησιν have been proposed.
[1202] Eph. iv. 13.
[1203] The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.
[1204] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.
[1205] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.
[1206] Matt. v. 8.
[1207] Phil. iv. 18.
[1208] Ps. li. 17, 19.
[1209] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.
[1210] John. i. 3.
[1211] κρατεῖν is here supplied to complete the sense.
[1212] ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.
[1213] ἅμα is here, on the authority of a MS. and with the approval of Sylburgius, to be substituted for ἅλμα.
[1214] κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.
[1215] Eph. vi. 12.
[1216] τὸ θέατρον used for the place, the spectacle, and the spectators.
[1217] Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.
[1218] Iliad, x. 929.
[1219] The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.
[1220] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τ as above.
[1221] Odyss. i. 181.
[1222] Which were used in lustrations, ὠά. The text has ὦτα.
[1223] Translated as arranged and amended by Grotius.
[1224] Euripides, Orestes, v. 477.
[1225] A Platonic phrase: παίγνιον Θεοῦ.
[1226] So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.
[1227] God Himself is ἱερός, and everything dedicated to Him.
[1228] Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.
[1229] Translated as arranged by Grotius.
[1230] These lines are translated as arranged by Grotius, who differs in some parts from the text.
[1231] ἐφ’ οἷς, substituted by Lowth for ἅ in the text.
[1232] δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.
[1233] ἀνθρώπου supplied by Lowth.
[1234] ψυχή, animal life.
[1235] i.e. in the institution of the scape-goat.
[1236] Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.
[1237] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.
[1238] Ps. cxix. 164.
[1239] Ps. cxix. 66.
[1240] According to Heinsius’ reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.
[1241] Ps. cxli. 2.
[1242] Rom. viii. 26.
[1243] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.
[1244] Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.
[1245] προσφέρεσθαι and προφέρεσθαι are both found here.
[1246] συνιέντας, and (Sylburgius) συνιόντας.
[1247] Rom. ii. 25; Eph. ii. 11.
[1248] 1 Cor. ix. 19, etc.
[1249] This sentence is obscure, and has been construed and amended variously.
[1250] Luke xix. 26.
[1251] Luke xx. 36.
[1252] Ps. xxiv. 3–6.
[1253] Heb. i. 3.
[1254] Matt. xi. 27.
[1255] 1 Cor. xiv. 6.
[1256] 1 Cor. xiii. 3.
[1257] Eph. iv. 13.
[1258] ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.
[1259] Prov. i. 7.
[1260] 1 Cor. xiii. 7.
[1261] 2 Thess. ii. 4.
[1262] Matt. vi. 24; Luke vi. 13.
[1263] According to the text, instead of “to witness,” as above, it would be “not to witness.” Lowth suggests the omission of “not” (μη). Retaining it, and translating “is not even for children to witness,” the clause yields a suitable sense.
[1264] ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.
[1265] Matt. vii. 21.
[1266] ποθεῖν suggested by Lowth instead of ποιεῖν.
[1267] ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.
[1268] Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.
[1269] Referring to Matt. vi. 21.
[1270] Or His, i.e. the Lord’s.
[1271] Rom. ii. 29.
[1272] ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.
[1273] Ps. xix. 9.
[1274] Luke xiv. 26, 27.
[1275] i.e. The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.
[1276] Gal. v. 17.
[1277] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.
[1278] Job i. 21.
[1279] Job i. 1.
[1280] Matt. vi. 12; Luke xi. 4.
[1281] Matt. v. 48.
[1282] Ps. xxxiv. 11.
[1283] 1 Cor. iii. 16.
[1284] These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord’s words in Matt. v. 28.
[1285] Matt. x. 16.
[1286] Ps. xlviii. 12.
[1287] Eph. iv. 13.
[1288] 1 Cor. vi. 1, 2.
[1289] Matt. v. 44.
[1290] εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς. May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?
[1291] Matt. v. 45.
[1292] 1 Cor. vi. 7, 8.
[1293] 1 Cor. vi. 9.
[1294] 1 Cor. vi. 9.
[1295] ἄνευ; or above, ἄνω.
[1296] 1 Cor. vi. 12.
[1297] 1 Cor. vi. 13.
[1298] Matt. v.; sic. τέλειοι τελείως.
[1299] 1 Cor. xi. 19.
[1300] δοκίμους, same word as above translated “approved.”
[1301] Luke ix. 62.
[1302] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel; but they are sought for in vain in Ezekiel, or in any other part of Scripture.
[1303] Heb. i. 1.
[1304] An apocryphal scripture probably.
[1305] 1 Cor. x. 1, 3, 4.
[1306] Luke vi. 46, combined with Matt. vii. 21.
[1307] εἴ τις instead of ἥτις.
[1308] 1 Cor. iv. 19.
[1309] Rom. xiii. 9.
[1310] Those who initiate into the mysteries.
[1311] Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.
The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.
[1312] Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.
[1313] Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ’ ὅν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”
[1314] Luke x. 22.
[1315] Luke vi. 46.
[1316] Ps. i. 4.
[1317] Isa. xl. 15.
[1318] Matt. vii. 7; Luke xi. 9.
[1319] It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.
[1320] Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.
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.
4. Where appropriate, the original spelling has been retained.