[813]1 Cor. xi. 27, 28.[814]1 Thess. ii. 5, 6, 7.[815]Matt. ix. 37, 38; Luke x. 2.[816]John vi. 27.[817]Matt. vi. 9.[818]1 Cor. iii. 8, 9.[819]Isa. vii. 9.[820]Gal. vi. 10.[821]Ps. li. 9–14.[822]i.e.perfect men.[823]Isa. lv. 1.[824]Prov. v. 15.[825]1 Cor. xi. 31, 32. “You” is the reading of New Testament.[826]The first probably Tatian, the second Theodotus.[827]Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement.[828]Prov. xxix. 3.[829]Matt. v. 15; Mark iv. 21.[830]John v. 17, 19.[831]Luke viii. 16, xi. 33.[832]Eph. iv. 11, 12.[833]1 Cor. ix. 20, 21.[834]Col. i. 28.[835]Adopting the emendation γλυκύ τι instead of γλυκύτητι.[836]1 Cor. i. 22.[837]Matt. viii. 20; Luke ix. 58.[838]Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.[839]Isa. xxix. 14; 1 Cor. i. 19.[840]Dan. ii. 27, 28.[841]Ex. xxxi. 2–5.[842]Ex. xxxi. 6.[843]Ex. xxviii. 3.[844]Eph. iii. 10; Heb. i. 1.[845]Ecclus. i. 1.[846]Prov. ii. 3–5.[847]Prov. iii. 23.[848]Gal. iii. 24.[849]Prov. iv. 8, 9.[850]Prov. iv. 10, 11, 21.[851]Prov. iv. 18.[852]Matt. xxiii. 37; Luke xiii. 34.[853]Prov. v. 2, 3, 5, 8, 9, 11, 20.[854]Philo Judæus,On seeking Instruction, 435. See Bohn’s translation, ii. 173.[855]Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173.[856]See Philo,Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.[857]Bohn’s trans. vol. ii. 161.[858]Prov. v. 20. Philo,On meeting to seek Knowledge, near beginning.[859]Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occurring here are taken.[860]Gen. xvi. 6.[861]Prov. iii. 11, 12; Heb. xii. 5, 6.[862]John xiv. 6.[863]Prov. vi. 6, 8.[864]Matt. vi. 6; John iv. 23.[865]Heb. v. 14.[866]Prov. x. 12, 17.[867]Prov. x. 19.[868]Something seems wanting to complete the sense.[869]Rom. iv.[870]John vii. 17.[871]Ps. cxviii. 19.[872]Ps. cxviii. 20.[873]ἐπιχείρημα.[874]1 Tim. vi. 3–5.[875]Phœnissæ, 474, 475.[876]Where, nobody knows.[877]Eph. iv. 14.[878]Tit. i. 10.[879]Matt. v. 13.[880]Gal. v. 26.[881]Plato,Crito, 34.[882]The empirics were a class of physicians who held practice to be the one thing essential.[883]Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.[884]John i. 3.[885]A victory disastrous to the victor and the vanquished.[886]Ps. xlix. 9, 10, Sept.[887]Ecclus. xix. 22.[888]Prov. xiv. 6.[889]Prov. x. 31.[890]Plato’sPoliticus, p. 261.[891]Plato’sTheætetus, p. 184c.[892]The story of Œdipus being a myth.[893]The possessor of true divine knowledge.[894]2 Tim. ii. 14, 16, 17.[895]1 Cor. iii. 19, 20.[896]Jer. ix. 23, 24.[897]2 Cor. i. 9,10; 1 Cor. ii. 5, 15.[898]Col. ii. 4, 8.[899]Col. ii. 8.[900]Acts xvii. 18.[901]The apostle says “foolish,” 2 Tim. ii. 23.[902]Matt. vii. 7.[903]Col. ii. 4.[904]Col. ii. 6, 7.[905]Col. ii. 8.[906]i.e.of the gospel.[907]Phil. i. 9, 10.[908]Gal. iv. 3, 1, 2.[909]Gen. xxi. 10; Gal. iv. 30.[910]Heb. v. 14.[911]Heb. v. 13.[912]1 Thess. v. 21.[913]Prov. xv. 14.[914]The substance of these remarks is found in Prov. ii.[915]1 Cor. iv. 19, 20.[916]1 Cor. viii. 1, 2, 3.[917]Matt. vii. 6.[918]1 Cor. ii, 14.[919]Matt. x. 27.[920]Namely Jesus: John viii. 12.[921]We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man” [all males].[922]Eccles. i. 16, 17, 18.[923]Eccles. vii. 13, according to Sept.[924]Prov. viii. 9, 10, 11.[925]Tit. i. 12, 13.[926]1 Cor. xv. 32, 33.[927]“Nequid nimis.” Μηδὲν ἄγαν.[928]Odyss.ix. 351.[929]Μελέτη πάντα κάθαιρεῖ.[930]Or Eubulus.[931]ὁμακοεῖον.[932]Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.—Phædo, p. 78 A.[933]This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occurring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.”—Symp.p. 209 E.[934]Plato,Timæus, p. 47 A.[935]A mistake of Clement forThe Republic.[936]Timæus, p. 22 B.[937]About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.[938]Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.[939]Adopting Lowth’s emendation, Σιβύλλην φάναι.[940]Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.”[941]Or Samanæi.[942]Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὐλόβιοι—Silvicolæ.[943]Βούττα.[944]Cæsar,Gallic War, book i. chap. 50.[945]Sozomen also calls Philo a Pythagorean.[946]νάβλα and ναύλα; Lat.nablium; doubtless the Hebrew נֵבֶל (psaltery, A.V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiv. it is said ten), and played with the fingers. Jerome says it was triangular in shape.[947]ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand.[948]Literally, fist-straps, the cæstus of the boxers.[949]σαμβύκη, a triangular lyre with four strings.[950]“King of the Egyptians” in theMSS.of Clement. The correction is made from Eusebius, who extracts the passage.[951]1 Cor. xiv. 9, 10, 11, 13.[952]By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.[953]John x. 8.[954]Prov. ix. 3.[955]John viii. 44.[956]Clement reads πρόγνωσιν for πρόθεσιν.[957]Eph. iii. 10, 11.[958]Ex. xxviii. 3.[959]1 Cor. ii. 13.[960]John i. 16.[961]John vii. 16, 18.[962]2 Tim. iii. 2.[963]Or, “inquirers.”[964]1 Cor. i. 19, 20.[965]1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν.[966]Tit. ii. 14.[967]Acts ii. 41.[968]Isa. i. 19.[969]Eph. iv. 24, 25, 27–29.[970]Acts xvii. 22–28.[971]Acts xxvi. 17, 18.[972]Viz., “The Unknown God.”[973]There is no such utterance in theDemodocus. But in theAmatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling meddling activity, nor to learn many things: but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”[974]According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια νόον οὐχι διδάσκει.”[975]Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης, and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ.[976]προαναφώνησις.[977]συνεκφώνησις.[978]1 Cor. xiii. 12.[979]Prov. xi. 21.[980]Prov. xi. 24.[981]Prov. xxvii. 25, 26.[982]Prov. xxvii. 23.[983]Rom. ii. 14, 16.[984]Prov. xxvii. 10.[985]Prov. ix. 12.[986]Prov. ix. 17.[987]ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.[988]1 Cor. i. 24.[989]Prov. xxi. 11.[990]John vii. 18.[991]The deficiencies of the text in this place have been supplied from Eusebius’Chronicles.[992]i.e.Solon, in his conversation with the Egyptian priests.[993]πόλει, “city,” is not in Plato.[994]ἐπομβρια.[995]Chushan-rishathaim; Judg. iii. 8.[996]Othniel.[997]Eglon.[998]Ehud.[999]Jabin.[1000]Abinoam; Judg. iv. 6.[1001]Sic.Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.[1002]Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν,Septuagint. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.[1003]Not mentioned in Scripture.[1004]Sic.[1005]See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if retained, must be translated, “in the reign of Roboam.” But Jeroboam was probably the original reading.[1006]Asa.
[813]1 Cor. xi. 27, 28.
[813]1 Cor. xi. 27, 28.
[814]1 Thess. ii. 5, 6, 7.
[814]1 Thess. ii. 5, 6, 7.
[815]Matt. ix. 37, 38; Luke x. 2.
[815]Matt. ix. 37, 38; Luke x. 2.
[816]John vi. 27.
[816]John vi. 27.
[817]Matt. vi. 9.
[817]Matt. vi. 9.
[818]1 Cor. iii. 8, 9.
[818]1 Cor. iii. 8, 9.
[819]Isa. vii. 9.
[819]Isa. vii. 9.
[820]Gal. vi. 10.
[820]Gal. vi. 10.
[821]Ps. li. 9–14.
[821]Ps. li. 9–14.
[822]i.e.perfect men.
[822]i.e.perfect men.
[823]Isa. lv. 1.
[823]Isa. lv. 1.
[824]Prov. v. 15.
[824]Prov. v. 15.
[825]1 Cor. xi. 31, 32. “You” is the reading of New Testament.
[825]1 Cor. xi. 31, 32. “You” is the reading of New Testament.
[826]The first probably Tatian, the second Theodotus.
[826]The first probably Tatian, the second Theodotus.
[827]Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement.
[827]Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement.
[828]Prov. xxix. 3.
[828]Prov. xxix. 3.
[829]Matt. v. 15; Mark iv. 21.
[829]Matt. v. 15; Mark iv. 21.
[830]John v. 17, 19.
[830]John v. 17, 19.
[831]Luke viii. 16, xi. 33.
[831]Luke viii. 16, xi. 33.
[832]Eph. iv. 11, 12.
[832]Eph. iv. 11, 12.
[833]1 Cor. ix. 20, 21.
[833]1 Cor. ix. 20, 21.
[834]Col. i. 28.
[834]Col. i. 28.
[835]Adopting the emendation γλυκύ τι instead of γλυκύτητι.
[835]Adopting the emendation γλυκύ τι instead of γλυκύτητι.
[836]1 Cor. i. 22.
[836]1 Cor. i. 22.
[837]Matt. viii. 20; Luke ix. 58.
[837]Matt. viii. 20; Luke ix. 58.
[838]Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
[838]Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
[839]Isa. xxix. 14; 1 Cor. i. 19.
[839]Isa. xxix. 14; 1 Cor. i. 19.
[840]Dan. ii. 27, 28.
[840]Dan. ii. 27, 28.
[841]Ex. xxxi. 2–5.
[841]Ex. xxxi. 2–5.
[842]Ex. xxxi. 6.
[842]Ex. xxxi. 6.
[843]Ex. xxviii. 3.
[843]Ex. xxviii. 3.
[844]Eph. iii. 10; Heb. i. 1.
[844]Eph. iii. 10; Heb. i. 1.
[845]Ecclus. i. 1.
[845]Ecclus. i. 1.
[846]Prov. ii. 3–5.
[846]Prov. ii. 3–5.
[847]Prov. iii. 23.
[847]Prov. iii. 23.
[848]Gal. iii. 24.
[848]Gal. iii. 24.
[849]Prov. iv. 8, 9.
[849]Prov. iv. 8, 9.
[850]Prov. iv. 10, 11, 21.
[850]Prov. iv. 10, 11, 21.
[851]Prov. iv. 18.
[851]Prov. iv. 18.
[852]Matt. xxiii. 37; Luke xiii. 34.
[852]Matt. xxiii. 37; Luke xiii. 34.
[853]Prov. v. 2, 3, 5, 8, 9, 11, 20.
[853]Prov. v. 2, 3, 5, 8, 9, 11, 20.
[854]Philo Judæus,On seeking Instruction, 435. See Bohn’s translation, ii. 173.
[854]Philo Judæus,On seeking Instruction, 435. See Bohn’s translation, ii. 173.
[855]Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173.
[855]Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173.
[856]See Philo,Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.
[856]See Philo,Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.
[857]Bohn’s trans. vol. ii. 161.
[857]Bohn’s trans. vol. ii. 161.
[858]Prov. v. 20. Philo,On meeting to seek Knowledge, near beginning.
[858]Prov. v. 20. Philo,On meeting to seek Knowledge, near beginning.
[859]Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occurring here are taken.
[859]Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occurring here are taken.
[860]Gen. xvi. 6.
[860]Gen. xvi. 6.
[861]Prov. iii. 11, 12; Heb. xii. 5, 6.
[861]Prov. iii. 11, 12; Heb. xii. 5, 6.
[862]John xiv. 6.
[862]John xiv. 6.
[863]Prov. vi. 6, 8.
[863]Prov. vi. 6, 8.
[864]Matt. vi. 6; John iv. 23.
[864]Matt. vi. 6; John iv. 23.
[865]Heb. v. 14.
[865]Heb. v. 14.
[866]Prov. x. 12, 17.
[866]Prov. x. 12, 17.
[867]Prov. x. 19.
[867]Prov. x. 19.
[868]Something seems wanting to complete the sense.
[868]Something seems wanting to complete the sense.
[869]Rom. iv.
[869]Rom. iv.
[870]John vii. 17.
[870]John vii. 17.
[871]Ps. cxviii. 19.
[871]Ps. cxviii. 19.
[872]Ps. cxviii. 20.
[872]Ps. cxviii. 20.
[873]ἐπιχείρημα.
[873]ἐπιχείρημα.
[874]1 Tim. vi. 3–5.
[874]1 Tim. vi. 3–5.
[875]Phœnissæ, 474, 475.
[875]Phœnissæ, 474, 475.
[876]Where, nobody knows.
[876]Where, nobody knows.
[877]Eph. iv. 14.
[877]Eph. iv. 14.
[878]Tit. i. 10.
[878]Tit. i. 10.
[879]Matt. v. 13.
[879]Matt. v. 13.
[880]Gal. v. 26.
[880]Gal. v. 26.
[881]Plato,Crito, 34.
[881]Plato,Crito, 34.
[882]The empirics were a class of physicians who held practice to be the one thing essential.
[882]The empirics were a class of physicians who held practice to be the one thing essential.
[883]Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.
[883]Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.
[884]John i. 3.
[884]John i. 3.
[885]A victory disastrous to the victor and the vanquished.
[885]A victory disastrous to the victor and the vanquished.
[886]Ps. xlix. 9, 10, Sept.
[886]Ps. xlix. 9, 10, Sept.
[887]Ecclus. xix. 22.
[887]Ecclus. xix. 22.
[888]Prov. xiv. 6.
[888]Prov. xiv. 6.
[889]Prov. x. 31.
[889]Prov. x. 31.
[890]Plato’sPoliticus, p. 261.
[890]Plato’sPoliticus, p. 261.
[891]Plato’sTheætetus, p. 184c.
[891]Plato’sTheætetus, p. 184c.
[892]The story of Œdipus being a myth.
[892]The story of Œdipus being a myth.
[893]The possessor of true divine knowledge.
[893]The possessor of true divine knowledge.
[894]2 Tim. ii. 14, 16, 17.
[894]2 Tim. ii. 14, 16, 17.
[895]1 Cor. iii. 19, 20.
[895]1 Cor. iii. 19, 20.
[896]Jer. ix. 23, 24.
[896]Jer. ix. 23, 24.
[897]2 Cor. i. 9,10; 1 Cor. ii. 5, 15.
[897]2 Cor. i. 9,10; 1 Cor. ii. 5, 15.
[898]Col. ii. 4, 8.
[898]Col. ii. 4, 8.
[899]Col. ii. 8.
[899]Col. ii. 8.
[900]Acts xvii. 18.
[900]Acts xvii. 18.
[901]The apostle says “foolish,” 2 Tim. ii. 23.
[901]The apostle says “foolish,” 2 Tim. ii. 23.
[902]Matt. vii. 7.
[902]Matt. vii. 7.
[903]Col. ii. 4.
[903]Col. ii. 4.
[904]Col. ii. 6, 7.
[904]Col. ii. 6, 7.
[905]Col. ii. 8.
[905]Col. ii. 8.
[906]i.e.of the gospel.
[906]i.e.of the gospel.
[907]Phil. i. 9, 10.
[907]Phil. i. 9, 10.
[908]Gal. iv. 3, 1, 2.
[908]Gal. iv. 3, 1, 2.
[909]Gen. xxi. 10; Gal. iv. 30.
[909]Gen. xxi. 10; Gal. iv. 30.
[910]Heb. v. 14.
[910]Heb. v. 14.
[911]Heb. v. 13.
[911]Heb. v. 13.
[912]1 Thess. v. 21.
[912]1 Thess. v. 21.
[913]Prov. xv. 14.
[913]Prov. xv. 14.
[914]The substance of these remarks is found in Prov. ii.
[914]The substance of these remarks is found in Prov. ii.
[915]1 Cor. iv. 19, 20.
[915]1 Cor. iv. 19, 20.
[916]1 Cor. viii. 1, 2, 3.
[916]1 Cor. viii. 1, 2, 3.
[917]Matt. vii. 6.
[917]Matt. vii. 6.
[918]1 Cor. ii, 14.
[918]1 Cor. ii, 14.
[919]Matt. x. 27.
[919]Matt. x. 27.
[920]Namely Jesus: John viii. 12.
[920]Namely Jesus: John viii. 12.
[921]We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man” [all males].
[921]We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man” [all males].
[922]Eccles. i. 16, 17, 18.
[922]Eccles. i. 16, 17, 18.
[923]Eccles. vii. 13, according to Sept.
[923]Eccles. vii. 13, according to Sept.
[924]Prov. viii. 9, 10, 11.
[924]Prov. viii. 9, 10, 11.
[925]Tit. i. 12, 13.
[925]Tit. i. 12, 13.
[926]1 Cor. xv. 32, 33.
[926]1 Cor. xv. 32, 33.
[927]“Nequid nimis.” Μηδὲν ἄγαν.
[927]“Nequid nimis.” Μηδὲν ἄγαν.
[928]Odyss.ix. 351.
[928]Odyss.ix. 351.
[929]Μελέτη πάντα κάθαιρεῖ.
[929]Μελέτη πάντα κάθαιρεῖ.
[930]Or Eubulus.
[930]Or Eubulus.
[931]ὁμακοεῖον.
[931]ὁμακοεῖον.
[932]Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.—Phædo, p. 78 A.
[932]Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.—Phædo, p. 78 A.
[933]This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occurring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.”—Symp.p. 209 E.
[933]This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occurring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.”—Symp.p. 209 E.
[934]Plato,Timæus, p. 47 A.
[934]Plato,Timæus, p. 47 A.
[935]A mistake of Clement forThe Republic.
[935]A mistake of Clement forThe Republic.
[936]Timæus, p. 22 B.
[936]Timæus, p. 22 B.
[937]About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.
[937]About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.
[938]Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
[938]Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
[939]Adopting Lowth’s emendation, Σιβύλλην φάναι.
[939]Adopting Lowth’s emendation, Σιβύλλην φάναι.
[940]Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.”
[940]Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.”
[941]Or Samanæi.
[941]Or Samanæi.
[942]Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὐλόβιοι—Silvicolæ.
[942]Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὐλόβιοι—Silvicolæ.
[943]Βούττα.
[943]Βούττα.
[944]Cæsar,Gallic War, book i. chap. 50.
[944]Cæsar,Gallic War, book i. chap. 50.
[945]Sozomen also calls Philo a Pythagorean.
[945]Sozomen also calls Philo a Pythagorean.
[946]νάβλα and ναύλα; Lat.nablium; doubtless the Hebrew נֵבֶל (psaltery, A.V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiv. it is said ten), and played with the fingers. Jerome says it was triangular in shape.
[946]νάβλα and ναύλα; Lat.nablium; doubtless the Hebrew נֵבֶל (psaltery, A.V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiv. it is said ten), and played with the fingers. Jerome says it was triangular in shape.
[947]ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand.
[947]ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand.
[948]Literally, fist-straps, the cæstus of the boxers.
[948]Literally, fist-straps, the cæstus of the boxers.
[949]σαμβύκη, a triangular lyre with four strings.
[949]σαμβύκη, a triangular lyre with four strings.
[950]“King of the Egyptians” in theMSS.of Clement. The correction is made from Eusebius, who extracts the passage.
[950]“King of the Egyptians” in theMSS.of Clement. The correction is made from Eusebius, who extracts the passage.
[951]1 Cor. xiv. 9, 10, 11, 13.
[951]1 Cor. xiv. 9, 10, 11, 13.
[952]By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.
[952]By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.
[953]John x. 8.
[953]John x. 8.
[954]Prov. ix. 3.
[954]Prov. ix. 3.
[955]John viii. 44.
[955]John viii. 44.
[956]Clement reads πρόγνωσιν for πρόθεσιν.
[956]Clement reads πρόγνωσιν for πρόθεσιν.
[957]Eph. iii. 10, 11.
[957]Eph. iii. 10, 11.
[958]Ex. xxviii. 3.
[958]Ex. xxviii. 3.
[959]1 Cor. ii. 13.
[959]1 Cor. ii. 13.
[960]John i. 16.
[960]John i. 16.
[961]John vii. 16, 18.
[961]John vii. 16, 18.
[962]2 Tim. iii. 2.
[962]2 Tim. iii. 2.
[963]Or, “inquirers.”
[963]Or, “inquirers.”
[964]1 Cor. i. 19, 20.
[964]1 Cor. i. 19, 20.
[965]1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν.
[965]1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν.
[966]Tit. ii. 14.
[966]Tit. ii. 14.
[967]Acts ii. 41.
[967]Acts ii. 41.
[968]Isa. i. 19.
[968]Isa. i. 19.
[969]Eph. iv. 24, 25, 27–29.
[969]Eph. iv. 24, 25, 27–29.
[970]Acts xvii. 22–28.
[970]Acts xvii. 22–28.
[971]Acts xxvi. 17, 18.
[971]Acts xxvi. 17, 18.
[972]Viz., “The Unknown God.”
[972]Viz., “The Unknown God.”
[973]There is no such utterance in theDemodocus. But in theAmatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling meddling activity, nor to learn many things: but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”
[973]There is no such utterance in theDemodocus. But in theAmatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling meddling activity, nor to learn many things: but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”
[974]According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια νόον οὐχι διδάσκει.”
[974]According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια νόον οὐχι διδάσκει.”
[975]Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης, and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ.
[975]Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης, and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ.
[976]προαναφώνησις.
[976]προαναφώνησις.
[977]συνεκφώνησις.
[977]συνεκφώνησις.
[978]1 Cor. xiii. 12.
[978]1 Cor. xiii. 12.
[979]Prov. xi. 21.
[979]Prov. xi. 21.
[980]Prov. xi. 24.
[980]Prov. xi. 24.
[981]Prov. xxvii. 25, 26.
[981]Prov. xxvii. 25, 26.
[982]Prov. xxvii. 23.
[982]Prov. xxvii. 23.
[983]Rom. ii. 14, 16.
[983]Rom. ii. 14, 16.
[984]Prov. xxvii. 10.
[984]Prov. xxvii. 10.
[985]Prov. ix. 12.
[985]Prov. ix. 12.
[986]Prov. ix. 17.
[986]Prov. ix. 17.
[987]ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.
[987]ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.
[988]1 Cor. i. 24.
[988]1 Cor. i. 24.
[989]Prov. xxi. 11.
[989]Prov. xxi. 11.
[990]John vii. 18.
[990]John vii. 18.
[991]The deficiencies of the text in this place have been supplied from Eusebius’Chronicles.
[991]The deficiencies of the text in this place have been supplied from Eusebius’Chronicles.
[992]i.e.Solon, in his conversation with the Egyptian priests.
[992]i.e.Solon, in his conversation with the Egyptian priests.
[993]πόλει, “city,” is not in Plato.
[993]πόλει, “city,” is not in Plato.
[994]ἐπομβρια.
[994]ἐπομβρια.
[995]Chushan-rishathaim; Judg. iii. 8.
[995]Chushan-rishathaim; Judg. iii. 8.
[996]Othniel.
[996]Othniel.
[997]Eglon.
[997]Eglon.
[998]Ehud.
[998]Ehud.
[999]Jabin.
[999]Jabin.
[1000]Abinoam; Judg. iv. 6.
[1000]Abinoam; Judg. iv. 6.
[1001]Sic.Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
[1001]Sic.Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
[1002]Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν,Septuagint. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
[1002]Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν,Septuagint. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
[1003]Not mentioned in Scripture.
[1003]Not mentioned in Scripture.
[1004]Sic.
[1004]Sic.
[1005]See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if retained, must be translated, “in the reign of Roboam.” But Jeroboam was probably the original reading.
[1005]See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if retained, must be translated, “in the reign of Roboam.” But Jeroboam was probably the original reading.
[1006]Asa.
[1006]Asa.