[1007]So Lowth corrects the text, which has five.[1008]Supposed to be “son of Oded” or “Adad,”i.e.Azarias.[1009]i.e.of Ochozias.[1010]Athalia.[1011]She was slain in the seventh year of her reign.[1012]Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.[1013]Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.[1014]By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.[1015]Lev. xxvi. 30.[1016]2 Kings xxiii. 22.[1017]2 Kings xxii. 8.[1018]Huldah.[1019]Zephaniah.[1020]ὁ Ἰωσίου, the reading of the text, is probably corrupt.[1021]Josias.[1022]ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.[1023]The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew is written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement.[1024]Lowth supplies Ἰεζεκιὴλ, which is wanting in the text.[1025]He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.[1026]Habakkuk.[1027]Juba.[1028]Malachi, my angel or messenger.[1029]On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.”[1030]Dan. ix. 24–27.[1031]The text has David.[1032]Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to for a proper name.[1033]Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμαί.[1034]The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.[1035]Called so because he sojourned at Athens. His birthplace was Acarnania.[1036]Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.[1037]The text has Φυτὼ, which Sylburgius conjectures has been changed from Πυθώ.[1038]Plato’sTheages, p. 93.[1039]i.e.of Io, the daughter of Inachus.[1040]For Βαβυλῶνος, βασιλέων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.[1041]Gen. xlvi. 27.[1042]Luke iii. 1, 2, 23.[1043]Isa, lxi. 1, 2.[1044]Dan. viii. 13, 14.[1045]Dan. xii. 12.[1046]Dan. xii. 11, 12.[1047]Matt. i. 17.[1048]This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words.[1049]“He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.”—Philo.[1050]Acts vii. 22.[1051]Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας.[1052]Acts v. 1.[1053]Or Chenephres.[1054]Not in Scripture. The reference may be to Matt. vi. 33.[1055]Phil. ii. 10, 11.[1056]ὰ privative, and πολλοί, many.[1057]“I am,” A.V.; Ex. iii. 13.[1058]From the ancient derivation of this word from θεός.[1059]Gal. iii. 19, 23, 24.[1060]John x. 11.[1061]1 Cor. i. 24.[1062]1 Cor. xi. 32.[1063]Ps. cxviii. 18.[1064]Deut. viii. 2, 3, 5, 11.[1065]Prov. xxii. 3, 4.[1066]Prov. xxviii. 5.[1067]1 Pet. iv. 8.[1068]Rom. ii. 17–20.[1069]Prov. iii. 13, 16.[1070]Prov. iii. 3.[1071]Isa. lix. 7, 8; Rom. iii. 16, 17.[1072]Ps. xiii. 3; Rom. iii. 18.[1073]Rom. i. 22.[1074]1 Tim. i. 8.[1075]1 Tim. i. 7.[1076]1 Tim. i. 5.[1077]ἐποπτεία, the third and highest grade of initiation into the mysteries.[1078]A saying not in Scripture; but by several of the ancient fathers attributed to Christ or an apostle.[1079]“That thou may’st well know whether he be a god or a man.”—Homer.[1080]Matt. xi. 27.[1081]Eph. iii. 3, 4.[1082]The text has τετραχῶς, which is either a mistake for τριχῶς, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture—the mystic, the moral, and the prophetic.[1083]Prov. vi. 23.[1084]Gen. xvii. 4. “As for me, behold, my covenant is with thee.”—A.V.[1085]The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.[1086]Referring to an apocryphal book so called.[1087]Στρωματεύς.
[1007]So Lowth corrects the text, which has five.
[1007]So Lowth corrects the text, which has five.
[1008]Supposed to be “son of Oded” or “Adad,”i.e.Azarias.
[1008]Supposed to be “son of Oded” or “Adad,”i.e.Azarias.
[1009]i.e.of Ochozias.
[1009]i.e.of Ochozias.
[1010]Athalia.
[1010]Athalia.
[1011]She was slain in the seventh year of her reign.
[1011]She was slain in the seventh year of her reign.
[1012]Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
[1012]Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
[1013]Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.
[1013]Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.
[1014]By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
[1014]By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
[1015]Lev. xxvi. 30.
[1015]Lev. xxvi. 30.
[1016]2 Kings xxiii. 22.
[1016]2 Kings xxiii. 22.
[1017]2 Kings xxii. 8.
[1017]2 Kings xxii. 8.
[1018]Huldah.
[1018]Huldah.
[1019]Zephaniah.
[1019]Zephaniah.
[1020]ὁ Ἰωσίου, the reading of the text, is probably corrupt.
[1020]ὁ Ἰωσίου, the reading of the text, is probably corrupt.
[1021]Josias.
[1021]Josias.
[1022]ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.
[1022]ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.
[1023]The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew is written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement.
[1023]The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew is written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement.
[1024]Lowth supplies Ἰεζεκιὴλ, which is wanting in the text.
[1024]Lowth supplies Ἰεζεκιὴλ, which is wanting in the text.
[1025]He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
[1025]He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
[1026]Habakkuk.
[1026]Habakkuk.
[1027]Juba.
[1027]Juba.
[1028]Malachi, my angel or messenger.
[1028]Malachi, my angel or messenger.
[1029]On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.”
[1029]On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.”
[1030]Dan. ix. 24–27.
[1030]Dan. ix. 24–27.
[1031]The text has David.
[1031]The text has David.
[1032]Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to for a proper name.
[1032]Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to for a proper name.
[1033]Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμαί.
[1033]Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμαί.
[1034]The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.
[1034]The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.
[1035]Called so because he sojourned at Athens. His birthplace was Acarnania.
[1035]Called so because he sojourned at Athens. His birthplace was Acarnania.
[1036]Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.
[1036]Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.
[1037]The text has Φυτὼ, which Sylburgius conjectures has been changed from Πυθώ.
[1037]The text has Φυτὼ, which Sylburgius conjectures has been changed from Πυθώ.
[1038]Plato’sTheages, p. 93.
[1038]Plato’sTheages, p. 93.
[1039]i.e.of Io, the daughter of Inachus.
[1039]i.e.of Io, the daughter of Inachus.
[1040]For Βαβυλῶνος, βασιλέων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.
[1040]For Βαβυλῶνος, βασιλέων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.
[1041]Gen. xlvi. 27.
[1041]Gen. xlvi. 27.
[1042]Luke iii. 1, 2, 23.
[1042]Luke iii. 1, 2, 23.
[1043]Isa, lxi. 1, 2.
[1043]Isa, lxi. 1, 2.
[1044]Dan. viii. 13, 14.
[1044]Dan. viii. 13, 14.
[1045]Dan. xii. 12.
[1045]Dan. xii. 12.
[1046]Dan. xii. 11, 12.
[1046]Dan. xii. 11, 12.
[1047]Matt. i. 17.
[1047]Matt. i. 17.
[1048]This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words.
[1048]This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words.
[1049]“He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.”—Philo.
[1049]“He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.”—Philo.
[1050]Acts vii. 22.
[1050]Acts vii. 22.
[1051]Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας.
[1051]Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας.
[1052]Acts v. 1.
[1052]Acts v. 1.
[1053]Or Chenephres.
[1053]Or Chenephres.
[1054]Not in Scripture. The reference may be to Matt. vi. 33.
[1054]Not in Scripture. The reference may be to Matt. vi. 33.
[1055]Phil. ii. 10, 11.
[1055]Phil. ii. 10, 11.
[1056]ὰ privative, and πολλοί, many.
[1056]ὰ privative, and πολλοί, many.
[1057]“I am,” A.V.; Ex. iii. 13.
[1057]“I am,” A.V.; Ex. iii. 13.
[1058]From the ancient derivation of this word from θεός.
[1058]From the ancient derivation of this word from θεός.
[1059]Gal. iii. 19, 23, 24.
[1059]Gal. iii. 19, 23, 24.
[1060]John x. 11.
[1060]John x. 11.
[1061]1 Cor. i. 24.
[1061]1 Cor. i. 24.
[1062]1 Cor. xi. 32.
[1062]1 Cor. xi. 32.
[1063]Ps. cxviii. 18.
[1063]Ps. cxviii. 18.
[1064]Deut. viii. 2, 3, 5, 11.
[1064]Deut. viii. 2, 3, 5, 11.
[1065]Prov. xxii. 3, 4.
[1065]Prov. xxii. 3, 4.
[1066]Prov. xxviii. 5.
[1066]Prov. xxviii. 5.
[1067]1 Pet. iv. 8.
[1067]1 Pet. iv. 8.
[1068]Rom. ii. 17–20.
[1068]Rom. ii. 17–20.
[1069]Prov. iii. 13, 16.
[1069]Prov. iii. 13, 16.
[1070]Prov. iii. 3.
[1070]Prov. iii. 3.
[1071]Isa. lix. 7, 8; Rom. iii. 16, 17.
[1071]Isa. lix. 7, 8; Rom. iii. 16, 17.
[1072]Ps. xiii. 3; Rom. iii. 18.
[1072]Ps. xiii. 3; Rom. iii. 18.
[1073]Rom. i. 22.
[1073]Rom. i. 22.
[1074]1 Tim. i. 8.
[1074]1 Tim. i. 8.
[1075]1 Tim. i. 7.
[1075]1 Tim. i. 7.
[1076]1 Tim. i. 5.
[1076]1 Tim. i. 5.
[1077]ἐποπτεία, the third and highest grade of initiation into the mysteries.
[1077]ἐποπτεία, the third and highest grade of initiation into the mysteries.
[1078]A saying not in Scripture; but by several of the ancient fathers attributed to Christ or an apostle.
[1078]A saying not in Scripture; but by several of the ancient fathers attributed to Christ or an apostle.
[1079]“That thou may’st well know whether he be a god or a man.”—Homer.
[1079]“That thou may’st well know whether he be a god or a man.”—Homer.
[1080]Matt. xi. 27.
[1080]Matt. xi. 27.
[1081]Eph. iii. 3, 4.
[1081]Eph. iii. 3, 4.
[1082]The text has τετραχῶς, which is either a mistake for τριχῶς, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture—the mystic, the moral, and the prophetic.
[1082]The text has τετραχῶς, which is either a mistake for τριχῶς, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture—the mystic, the moral, and the prophetic.
[1083]Prov. vi. 23.
[1083]Prov. vi. 23.
[1084]Gen. xvii. 4. “As for me, behold, my covenant is with thee.”—A.V.
[1084]Gen. xvii. 4. “As for me, behold, my covenant is with thee.”—A.V.
[1085]The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.
[1085]The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.
[1086]Referring to an apocryphal book so called.
[1086]Referring to an apocryphal book so called.
[1087]Στρωματεύς.
[1087]Στρωματεύς.