Chapter IX: On the Different Kinds of Causes (3)

Serpent, the, that deceived Eve, i. 23, 100;
why called wise, ii. 396.

Servants, the numerous, pandering to luxury, i. 292.

Sesostris orders a statue of Serapis to be made, i. 54.

Seven, the number, ii. 388–390.

Seventh day, the, ii. 386, 390;
testimonies from heathen authors to, 284, 285.

Shaving, ignoble, i. 285, 317.

Shades and demons, i. 50.

Shechemites, the, i. 283.

Shepherd, Jesus the, i. 149;
the good, 462.

Shoes, what sort to be worn, i. 264, 265.

Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 284, 425; ii. 90, 285,
288;
her power of divination, i. 398;
others of the name, 425.

Silk and the silk-worm, i. 258.

Similitudes an important part of instruction, i. 304.

Simmias of Rhodes quoted, ii. 249.

Simonides, i. 232.

Simplicity of dress recommended, i. 271.

Sin, irrational, i. 184;
condemned by the Gnostic, ii. 360;
the source of, 482.

Sins, how the Instructor treats our, i. 115;
resulting from voluntary action, ii. 38, etc.

Six, the number, ii. 388.

Sleep, the regulation of, i. 240, etc.;
Christians not to indulge in, as others, 241–243.

Smiling, i. 220.

Sneezing at banquets, i. 229.

Socrates quoted or referred to, i. 393, 414; ii. 68, 175.

Sodomites, the, i. 306.

Solomon, i. 427, 436.

Solon quoted, i. 49, 50, 362; ii. 269, 389, 390.

Son, the, the Ruler and Saviour of all, ii. 409, etc.

Son of God, the Instructor, i. 114.

Songs, amatory, prohibited, i. 218.

Songs of praise to God, i. 216.

Sophistical arts useless, i. 376.

Sophistry, i. 376.

Sophists, the, condemned, i. 362, 363.

Sophocles quoted, i. 73, 86, 203, 313; ii. 141, 234, 286, 287, 291,
294.

Soul, the, the threefold division of, i. 273.

Soul, the pure, an image of God, ii. 417;
of a most excellent temper, 427.

Sow, the, forbidden to be eaten, ii. 251.

Speaking, filthy, i. 222–224.

Spectacles, public, to be discountenanced, i. 326, 327.

Speech, the regulation of, at banquets, i. 228.

Speech and writing compared, i. 351, etc.

Speech, good, inferior to good action, i. 381–383.

Speusippus quoted, ii. 12.

Sphynxes, the Egyptian, their symbolic import, ii. 239, 249.

Sports, divine, i. 128, 129.

Stoics, the, i. 385; ii. 59.

Stones, the, in the robe of the high priest, ii. 243, 244.

Stones and stocks, silly people, i. 19.

_Stromata_, the, of Clement, i. 361;
meaning of the word, ii. 140, etc.

Sun, the, and stars, given to the Gentiles to worship, ii. 368.

Superstition, i. 50, 57, 58, ii. 25;
the source of, 421.

Superstitious man, the, described, ii. 422, 423.

Susanna, i. 194.

Swallow, the, of Pythagoras, ii. 236.

Swearing avoided by the Gnostic, ii. 442–444.

Swine, the flesh of, forbidden to the Jews, i. 326, ii. 429.

Swine, casting one’s pearls before, i. 388.

Syllogism and demonstration, ii. 493.

Symbolic style, the, employed by poets and philosophers, ii. 247.

Symbols, the reasons for veiling the truth in, ii. 254.

Symbols, the, of the Egyptians, of sacred things, ii. 245, etc.

Symbols, the, of Pythagoras, ii. 236.

Syrens, the, i. 383.

Tabernacle, the, and its furniture, the mystical meaning of, ii.
240;
and its geometrical proportions, 354.

Table of shew-bread, the, ii. 42;
its geometrical proportions, meaning of, 354.

Tables, the two, of the law, their mystical significance, ii. 383,
385.

Tact, the importance of, in king or general, i. 456, 457.

Tatian referred to, i. 355.

Taxes, ii. 342.

Teaching, motives in, to be examined, i. 352.

Teacher, the, intimations of the advent of, ii. 404.

Teachers of others ought to excel in virtue, ii. 444–446.

Teaching, the, of our Lord, its duration, ii. 486.

Temperance, i. 193, 201, 202, 242; ii. 248.

Temples, the Egyptian, what they illustrate, i. 276.

Temptation, the, of our Lord, i. 380.

Ten, the number, ii. 383, 384.

Terrors of the law, the, ii. 21.

Thales, i. 394, 395; ii. 278.

Thamar, i. 369.

Thanksgiving, ii. 436.

Theano referred to or quoted, i. 404; ii. 159, 195.

Thearidas’ book _On Nature_ quoted, ii. 296, 297.

Theft and falsehood, i. 420.

Theocritus quoted, i. 90.

Theognis quoted, ii. 252.

Theological inquiry, its object, ii. 490.

Theology, philosophy the handmaid to, i. 366.

Theophrastus, i. 68;
quoted, ii. 6.

Thersites, i. 228, 237, 294.

Thespes quoted, i. 404; ii. 250.

Thrasubulus, i. 457.

Threatening, i. 174.

Thieves and robbers, all who came before Christ were--how? i. 406,
etc.

Timæus the Locrian, ii. 288.

Timocles, the poet, quoted, ii. 141, 142.

Timon of Phlius quoted, ii. 227.

Timotheus, i. 403.

Titans, the, and Dionysius, i. 30.

Tombs of the gods, the, i. 50, 51.

Tradition of the church, the, prior to heresies, ii. 485.

Tragedy, its inventors, i. 404.

Training, i. 182, 371.

Translation, the, of the Old Testament out of Hebrew into Greek, i.
448.

Trojan war, the, how caused, i. 282.

Troy, when taken, i. 421.

Truth, i. 18;
poets bear witness to, 73;
found in the prophets, 76, etc.;
and custom contrasted, 98;
a germ of, found in all sects of philosophy, 389;
how philosophy contributes to its comprehension, 418;
is one, _ibid._;
four things in which it resides, ii. 8;
the Scripture the criterion for distinguishing between heresy
and, 476, etc.

Truth, reasons for veiling the, in symbols, ii. 254, etc., 257.

Truth, the true searcher after, i. 379.

Two tables, the, of the law, the mystical significance of, ii. 283,
285.

Υβρις, i. 247.

Ulysses, i. 241.

Unbelief, i. 462.

Understanding, the human, ii. 340.

Unicorn, the, i. 25.

Unnatural lusts forbidden, i. 248.

Upbraiding, i. 165.

Usury, ii. 50.

Valentinus, quoted, ii. 65;
his vagaries about the abolition of death refuted, 179, etc.;
his work, _On the Intercourse of Friends_, quoted, 334;
the time of, 486.

Vaphres, i. 436.

Veiling the truth in symbols, reasons for, ii. 254–256;
opinion of the apostles respecting, 257–261.

Veiling the meaning of Scripture, reasons for, ii. 378–382.

Veils, the, of the tabernacle, ii. 240, 244.

Vessels of gold and silver, i. 211;
to be rejected, 302.

Vice and virtue, as delineated by Prodicus, i. 260.

Vine, the, i. 158;
its symbolical character, 200.

Vipers, i. 19.

Virtue, rational, i. 184;
and vice, as delineated by Prodicus, 260;
one, 418.

Virtues, the Christian, their connection, ii. 26–29.

Visitation, i. 167.

Voice from heaven, the, at the baptism of Christ, i. 131.

Voices, the, of birds, i. 244.

Voluntary actions, of different kinds, ii. 38, etc.

Waggery censured, i. 219.

Walking, i. 324.

Washing, the, of the soul, i. 309.

Watching, i. 241.

Water, the natural beverage for the thirsty, i. 200.

Water, the, of the Word, i. 91;
and milk, 147;
regeneration by, 181.

“Way of sinners,” the, ii. 41.

Wealth, i. 212–214, 298;
the love of, 301.

Well trained, the, ii. 262.

White dress recommended, i. 259, 264.

Wife, a, ii. 80.

Wife and husband, both to be equipped for heaven, i. 302;
how to live with each other, 304;
the kiss between, 382.

Wife, a thrifty, i. 321;
a good, ii. 196.

Wills, observances of the Romans respecting, ii. 254.

Wine, to be avoided by boys and girls, i. 201;
when and by whom to be used, 202;
to be taken moderately, 203;
the ill effects of much, 203, 204;
excessive drinking of, condemned, 204–206;
various kinds of, 207;
how Jesus drank, 208.

Wine and milk, i. 147.

Wine-bibber, the, i. 205.

Wisdom, i. 97, 203, 242;
the queen of philosophy, 368;
of the wise to be destroyed, 410;
its nature, ii. 15, 453;
the panacea, 262;
different forms of, 397;
and knowledge, 446.

Wisdom, the, of God, magnified, i. 365.

Wise, the, i. 365.

Wise man, the, ii. 12, 13, 14, 15.

Wolves in sheeps’ clothing, i. 20.

Woman, the thrifty and virtuous, i. 321;
the foolish, 323;
the wise, ii. 196.

Woman’s clothing, men forbidden to wear--why? ii. 49.

Women, married and unmarried, the duty of, in relation to banquets,
i. 266;
in regard to dress, 260;
ornaments worn by, described, 269, 270;
externally adorned only, compared to Egyptian temples, 276;
some, fond of dress and extravagance, 277–279;
improper behaviour of, condemned, 293, 294;
employments of, 310;
permitted to adorn themselves to please their husbands, 315, 316;
the Instructor’s orders to, 320;
should clothe themselves with their homemade work, 321;
voluptuous movements of some, 221, 222;
lascivious tricks of, 323;
how they should go to church, 328;
refutation of Carpocrates’ and Epiphanes’ doctrine of a community
of, ii. 86–89;
candidates for the martyr’s crown, 165–170;
capable of perfection, illustrious examples of, 193–196.

Women, holy, among the Germans, i. 399.

Word, the, various references to, i. 21, 22, 24, 98, 100, 101, 104,
108, 109, 113, 114, 116, 145, 147, 151, 152, 157, 162, 179,
180, 274, 299, 380, 385.

Word, the, our instructor, i. 113.

Word, water of the, i. 91.

World, the, Moses teaches, was created, ii. 275.

World, the, of thought and of sense, ii. 276.

Written compositions, the value of, i. 349;
and spoken, compared, 351–359.

Xenocrates quoted, ii. 14.

Xenophanes cited, i. 394; ii. 285, 286.

Xenophon quoted, i. 71; ii. 62, 285.

Χόρτασμα, i. 179.

Yoking the ox and the ass forbidden, ii. 55, 56.

Young people should absent themselves from banquets, i. 225, 226.

Zacharias, his dumbness, i. 25.

Zaleucus, i. 404.

Zaps, ii. 249.

Zeus, the Stoic, i. 393;
quoted, 69, 75, ii. 266.

Zeus, various stories of, i. 28, 29, 30;
the amours of, 39, etc.;
human, 43;
vile, _ibid._;
worshipped under various names and forms, 44, 45.

Zopyrus, i. 150.

Zoroaster, i. 397; ii. 282.

END OF VOL. II.

MURRAY AND GIBB, EDINBURGH,
PRINTERS TO HER MAJESTY’S STATIONERY OFFICE.

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.