[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 hisFragments of Bacchylides, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.[859]Quoted inExhortation to the Heathen, p. 72, and is here corrected from the text there.[860]This is quoted inExhortation 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]SeeExhortation, 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 inExhortation, 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 theIliadas 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 seaGuides 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. InIliad, 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 αὐτὸνΠίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.“To drink much wine is bad; but if one drinkIt 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 whichAll 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 fromLyric Fragments.[939]ψυδνός—ψυδρος—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. SylburgiusMS.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’sLexicon).[943]Iliad, xii., Sarpedon to Glaucus.[944]Grotius’ correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.[945]In the text beforeIn Hexameterswe 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,Stromatai. 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 inStromataii. 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.
[822]Ps. lxxviii. 2.
[822]Ps. lxxviii. 2.
[823]Matt. xiii. 33.
[823]Matt. xiii. 33.
[824]According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.
[824]According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.
[825]Empedocles.
[825]Empedocles.
[826]John i. 18.
[826]John i. 18.
[827]Acts xvii. 22, 23.
[827]Acts xvii. 22, 23.
[828]Matt. xi. 27; Luke iii. 22.
[828]Matt. xi. 27; Luke iii. 22.
[829]John viii. 24.
[829]John viii. 24.
[830]John iii. 15, 16, 36, v. 24.
[830]John iii. 15, 16, 36, v. 24.
[831]Ps. ii. 12.
[831]Ps. ii. 12.
[832]The text ἐπίστηται, but the sense seems to require ἐπίστευσε.
[832]The text ἐπίστηται, but the sense seems to require ἐπίστευσε.
[833]πέποιθεν is confidence.
[833]πέποιθεν is confidence.
[834]John x. 1–3, 7.
[834]John x. 1–3, 7.
[835]Eph. iii. 5.
[835]Eph. iii. 5.
[836]Joel ii. 28.
[836]Joel ii. 28.
[837]Wisd. vii. 24.
[837]Wisd. vii. 24.
[838]Ps. xxxvi. 5.
[838]Ps. xxxvi. 5.
[839]Ps. civ. 4.
[839]Ps. civ. 4.
[840]Eusebius reads ποιητιχῶς.
[840]Eusebius reads ποιητιχῶς.
[841]γενητόν.
[841]γενητόν.
[842]Gen. i. 1–3.
[842]Gen. i. 1–3.
[843]Deut. xiii. 4.
[843]Deut. xiii. 4.
[844]The text has πάλιν; Euseb. reads Πλάτων.
[844]The text has πάλιν; Euseb. reads Πλάτων.
[845]The text has ἀνθρώπῳ; Plato and Eusebius, ἀνθρώπois.
[845]The text has ἀνθρώπῳ; Plato and Eusebius, ἀνθρώπois.
[846]Deut. xxx. 15, 19, 20.
[846]Deut. xxx. 15, 19, 20.
[847]τὴν χρυσῆν is supplied, according to a very probable conjecture.
[847]τὴν χρυσῆν is supplied, according to a very probable conjecture.
[848]“Spoken or” supplied from Plato and Eusebius.
[848]“Spoken or” supplied from Plato and Eusebius.
[849]μόνον ἐν τῇ πόλει is here supplied from Plato.
[849]μόνον ἐν τῇ πόλει is here supplied from Plato.
[850]Iliad, xiv. 206.
[850]Iliad, xiv. 206.
[851]Iliad, xviii.
[851]Iliad, xviii.
[852]Μέτρα is the reading of the text, but is plainly an error for μέτρῳ, which is the reading of Eusebius.
[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.
[853]Eph. vi. 12.
[854]Ps. iii. 5.
[854]Ps. iii. 5.
[855]Matt. xxiv. 42, etc.
[855]Matt. xxiv. 42, etc.
[856]Wisd. ii. 12.
[856]Wisd. ii. 12.
[857]Isa. xl. 18, 25.
[857]Isa. xl. 18, 25.
[858]H. Stephanus, in hisFragments of Bacchylides, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.
[858]H. Stephanus, in hisFragments of Bacchylides, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.
[859]Quoted inExhortation to the Heathen, p. 72, and is here corrected from the text there.
[859]Quoted inExhortation to the Heathen, p. 72, and is here corrected from the text there.
[860]This is quoted inExhortation 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.
[860]This is quoted inExhortation 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.
[861]Heraclitus.
[862]Deut. vi. 4.
[862]Deut. vi. 4.
[863]SeeExhortation, p. 76, where for “So” read “Lo.”
[863]SeeExhortation, 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.
[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.
[865]Odys.ix. 410.
[866]Iliad, xxii. 8.
[866]Iliad, xxii. 8.
[867]Isa. xl. 18, 19.
[867]Isa. xl. 18, 19.
[868]All these lines from Epicharmus: they have been rendered as amended by Grotius.
[868]All these lines from Epicharmus: they have been rendered as amended by Grotius.
[869]λόγος [or Word].
[869]λόγος [or Word].
[870]Isa. i. 11, 16.
[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.
[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.
[872]Jer. xxiii. 23, 24.
[873]Ps. iv. 6.
[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.
[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.
[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.
[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.
[877]Ascribed by Justin to Sophocles.
[878]Adopting the reading κεῖνος instead of καινός in the text.
[878]Adopting the reading κεῖνος instead of καινός in the text.
[879]Quoted inExhortation, p. 74.
[879]Quoted inExhortation, p. 74.
[880]Isa. lxvi. 1.
[880]Isa. lxvi. 1.
[881]Isa. lx. 1, 2.
[881]Isa. lx. 1, 2.
[882]Isa. xl. 12.
[882]Isa. xl. 12.
[883]Amos iv. 13.
[883]Amos iv. 13.
[884]Deut. xxxii. 39.
[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.
[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.
[886]Isa. x. 14.
[887]Jer. x. 12.
[887]Jer. x. 12.
[888]Isa. xl. 13.
[888]Isa. xl. 13.
[889]Iliad, viii. 69.
[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.
[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.
[891]Ps. lxviii. 8.
[892]This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
[892]This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
[893]γνωμικώτατα, Eusebius reads γενικώτατον, agreeing with πατέρα.
[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.
[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.
[895]Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.
[896]Plato,Rep.book vii.
[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.
[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).
[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.
[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.
[900]Isa. xxxvi. 7, 8, 10.
[901]Jonah i. 6, 9, 14.
[901]Jonah i. 6, 9, 14.
[902]Mal. i. 10, 11, 14.
[902]Mal. i. 10, 11, 14.
[903]Perhaps Bacchylides.
[903]Perhaps Bacchylides.
[904]ἀρχαίαν.
[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.
[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.
[906]Jer. iii. 19.
[907]John vi. 27.
[907]John vi. 27.
[908]Isa. xxxii. 20.
[908]Isa. xxxii. 20.
[909]Rom. xiv. 2.
[909]Rom. xiv. 2.
[910]Ps. cxii. 5, 9.
[910]Ps. cxii. 5, 9.
[911]Odyssey, xi. 420.
[911]Odyssey, xi. 420.
[912]Homer,Iliad, xxiii. 315: μέγ’ ἀμείνων is found in theIliadas 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 seaGuides the swift ship when driven by winds;By art one charioteer excels (περιγίνεται) another.”—Iliad, xxiii. 315–318.
[912]Homer,Iliad, xxiii. 315: μέγ’ ἀμείνων is found in theIliadas 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 seaGuides the swift ship when driven by winds;By art one charioteer excels (περιγίνεται) another.”—Iliad, xxiii. 315–318.
“By art rather than strength is the woodcutter greatly superior;By art the helmsman on the dark seaGuides the swift ship when driven by winds;By art one charioteer excels (περιγίνεται) another.”—Iliad, xxiii. 315–318.
“By art rather than strength is the woodcutter greatly superior;By art the helmsman on the dark seaGuides the swift ship when driven by winds;By art one charioteer excels (περιγίνεται) another.”—Iliad, xxiii. 315–318.
“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.
[913]φύλλον, for which Sylburg. suggests φῦλον.
[914]Iliad, vi. 141–149.
[914]Iliad, vi. 141–149.
[915]Odyss.xxii. 412.
[915]Odyss.xxii. 412.
[916]Iliad, ix. 116.
[916]Iliad, ix. 116.
[917]Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars communis.”
[917]Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars communis.”
[918]Iliad, xviii. 309.
[918]Iliad, xviii. 309.
[919]The text has: Νίκης ἀνθρώποισι θεῶν ἐκ πείρατα κεῖται. InIliad, vii. 101, 102, we read:αὐτὰρ’ ὑπένερθεν,Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
[919]The text has: Νίκης ἀνθρώποισι θεῶν ἐκ πείρατα κεῖται. InIliad, vii. 101, 102, we read:
αὐτὰρ’ ὑπένερθεν,Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
αὐτὰρ’ ὑπένερθεν,Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
αὐτὰρ’ ὑπένερθεν,Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
αὐτὰρ’ ὑπένερθεν,
Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.
[920]Iliad, xvi. 235.
[920]Iliad, xvi. 235.
[921]Odyss.xiv. 228.
[921]Odyss.xiv. 228.
[922]The text is corrupt and unintelligible. It has been restored as above.
[922]The text is corrupt and unintelligible. It has been restored as above.
[923]In some lost tragedy.
[923]In some lost tragedy.
[924]Said by Ajax of the sword received from Hector, with which he killed himself.
[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.
[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.
[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.
[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.”
[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.”
“The bastard has equal strength with the legitimate;Each good thing has its nature legitimate.”
“The bastard has equal strength with the legitimate;Each good thing has its nature legitimate.”
“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.
[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.
[930]Odyssey, xiv. 187.
[931]In Theognis the quotation stands thus:Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸνΠίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.“To drink much wine is bad; but if one drinkIt with discretion, ’tis not bad, but good.”
[931]In Theognis the quotation stands thus:
Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸνΠίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.“To drink much wine is bad; but if one drinkIt with discretion, ’tis not bad, but good.”
Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸνΠίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.“To drink much wine is bad; but if one drinkIt with discretion, ’tis not bad, but good.”
Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸνΠίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.
Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸν
Πίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.
“To drink much wine is bad; but if one drinkIt with discretion, ’tis not bad, but good.”
“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 whichAll will delight their heart, embracing their own bane.”
[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 whichAll will delight their heart, embracing their own bane.”
“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 whichAll will delight their heart, embracing their own bane.”
“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 whichAll will delight their heart, embracing their own bane.”
“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.
[933]Translated as arranged by Grotius.
[934]Odyss.
[934]Odyss.
[935]συμμανῆναι is doubtless here the true reading, for which the text has συμβῆναι.
[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.
[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.
[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 fromLyric Fragments.
[938]παύροισι, “few,” instead of παρ’ οἷσι, and πράσσοντας instead of πράσσοντα, and δύαις, “calamities,” instead of δύᾳ, are adopted fromLyric Fragments.
[939]ψυδνός—ψυδρος—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. SylburgiusMS.Paris; Ruhnk reads ψυδρός.
[939]ψυδνός—ψυδρος—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. SylburgiusMS.Paris; Ruhnk reads ψυδρός.
[940]A mistake for Herodotus.
[940]A mistake for Herodotus.
[941]Instead, of Μαραθωνίται, as in the text, we read from Thucydides Μαραθῶνί τε.
[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’sLexicon).
[942]Πυτίνῃ (not, as in the text, Ποιτίνῃ), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddel and Scott’sLexicon).
[943]Iliad, xii., Sarpedon to Glaucus.
[943]Iliad, xii., Sarpedon to Glaucus.
[944]Grotius’ correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.
[944]Grotius’ correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.
[945]In the text beforeIn Hexameterswe have τηρήσει, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction θέλουσι as above.
[945]In the text beforeIn Hexameterswe 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.
[946]Iliad, xvii. 53.
[947]i.e.Polyphemus,Odyss.ix. 372.
[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.
[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.
[949]i.e.washed.
[950]Eusebius reads, “invoking the common Father, God,” viz. Πανελλήνιος Ζεύς, as Pausanias relates.
[950]Eusebius reads, “invoking the common Father, God,” viz. Πανελλήνιος Ζεύς, as Pausanias relates.
[951]1 Sam. xi. 18.
[951]1 Sam. xi. 18.
[952]Matt. v. 45.
[952]Matt. v. 45.
[953]Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.
[953]Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.
[954]Ps. lxxxiv. 1.
[954]Ps. lxxxiv. 1.
[955]Deut. x. 16, 17.
[955]Deut. x. 16, 17.
[956]Isa. xl. 26.
[956]Isa. xl. 26.
[957]1 Tim. vi. 16.
[957]1 Tim. vi. 16.
[958]Deut. iv. 12.
[958]Deut. iv. 12.
[959]Ὡροσκόπος.
[959]Ὡροσκόπος.
[960]We have the same statement made,Stromatai. 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.
[960]We have the same statement made,Stromatai. 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.”
[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.
[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.
[963]None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.
[964]i.e.of atonement.
[964]i.e.of atonement.
[965]Jer. xxxi. 31, 32; Heb. viii. 8–10.
[965]Jer. xxxi. 31, 32; Heb. viii. 8–10.
[966]Most likely taken from some apocryphal book bearing the name of Paul.
[966]Most likely taken from some apocryphal book bearing the name of Paul.
[967]Matt. xxiii. 4; Luke xi. 47.
[967]Matt. xxiii. 4; Luke xi. 47.
[968]Matt. ix. 22, etc.
[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.”
[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.
[970]εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.
[971]1 Pet. iii. 19, 20.
[971]1 Pet. iii. 19, 20.
[972]Potter, p. 452; Ante-Nicene Library, vol. ii.Clement, p. 28.
[972]Potter, p. 452; Ante-Nicene Library, vol. ii.Clement, p. 28.
[973]Ezek. xviii. 23, 32, xxxiii. 11, etc.
[973]Ezek. xviii. 23, 32, xxxiii. 11, etc.
[974]Hermas, book iii. chap. xvi. Ante-Nicene Library, 420. Quoted also inStromataii. Ante-Nicene Library, p. 218, from which the text here is corrected; Potter, 452.
[974]Hermas, book iii. chap. xvi. Ante-Nicene Library, 420. Quoted also inStromataii. Ante-Nicene Library, p. 218, from which the text here is corrected; Potter, 452.
[975]Matt. xxvii. 52.
[975]Matt. xxvii. 52.
[976]τάξιν.
[976]τάξιν.
[977]Rom. ix. 3.
[977]Rom. ix. 3.
[978]Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.
[978]Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.
[979]1 Pet. iii. 19.
[979]1 Pet. iii. 19.
[980]1 Cor. i. 29.
[980]1 Cor. i. 29.
[981]Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.
[981]Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.
[982]Deut. xxx. 15, 19.
[982]Deut. xxx. 15, 19.
[983]Isa. i. 19, 20.
[983]Isa. i. 19, 20.
[984]Ps. xvi. 9–11; Acts ii. 26–28.
[984]Ps. xvi. 9–11; Acts ii. 26–28.
[985]Isa. xi. 7.
[985]Isa. xi. 7.
[986]Isa. xliii. 20.
[986]Isa. xliii. 20.
[987]Wisd. vi. 7.
[987]Wisd. vi. 7.
[988]Ps. ix. 15.
[988]Ps. ix. 15.
[989]Ps. ix. 9.
[989]Ps. ix. 9.
[990]Ps. ix. 11.
[990]Ps. ix. 11.
[991]Ps. xi. 7.
[991]Ps. xi. 7.
[992]Ps. xi. 6, Septuagint version.
[992]Ps. xi. 6, Septuagint version.
[993]Sylburgius’ conjecture, εὐεργετικόν, seems greatly preferable to the reading of the text, ἐνεργητικόν.
[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.
[994]Grabe reads λόγος for λαός, “Word of the Beloved,” etc.