[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, andStromata, book vii. p. 743, Paris ed.[1026]The text has ἐπίμικτος, which on account of its harshness has been rejected by the authorities for ἐπίκτητος.[1027]Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν.[1028]There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, “let it be by all means dissolved.” We have omitted διὰ τούτους, which follows immediately after, but which is generally retained and translated “by these,”i.e.philosophers.[1029]τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.[1030]Ps. cxii. 6.[1031]Ps. cxii. 7.[1032]Ps. cv. 3, 4.[1033]Heb. i. 1.[1034]Pindar.[1035]Gen. xiv. 14. In Greek numerals.[1036]The Lord’s sign is the cross, whose form is represented by Τ; Ιη (the other two letters of τιή, 318) are the first two letters of the name Ἰησοῦς (Jesus).[1037]Gen. vi. 5.[1038]The sum of the numbers from 1 to 15 inclusive is 120.[1039]“Triangular numbers are those which can be disposed in a triangle, as 3, 6, etc., being represented by the formula(Liddel and Scott’sLexicon). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.[1040]This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.[1041]The clause within brackets has been suggested by Hervetus to complete the sense.[1042]That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.[1043]ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.[1044]The cross.[1045]Eph. iv. 13.[1046]Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.[1047]Ex. xxv. 24.[1048]The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.[1049]i.e.of Christ.[1050]1 Cor. x. 26, etc.[1051]ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.[1052]Ps. xlv. 10.[1053]Ps. xlv. 14, 15.[1054]διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.[1055]Wisd. vi. 10.[1056]Wisd. vii. 18.[1057]Wisd. xiv. 2, 3.[1058]That is, resurrection effected by divine power.[1059]Such seems the only sense possible of this clause,—obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.[1060]John iii. 30.[1061]John i. 3.[1062]Eph. ii. 20, 21.[1063]Matt. xiii. 47, 48.[1064]Prudence, fortitude, justice, temperance.[1065]i.e.that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.[1066]Wisd. ii. 22, 25.[1067]Ps. xvii. 3, 4.[1068]Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”[1069]Gen. xviii. 12.[1070]The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.[1071]1 Sam. i. 13.[1072]Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.[1073]Tob. xii. 8.[1074]Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.[1075]2 Cor. v. 1, 7.[1076]Ex. xxxiv. 29.[1077]Matt. v. 48.[1078]John xiii. 33.[1079]This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero,De Natura Deorum, and others.[1080]In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.[1081]Or, “elected”—χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.[1082]Presbytery or eldership.[1083]πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.[1084]Rev. iv. 4, xi. 16.[1085]Eph. ii. 14, 15, 16, iv. 13.[1086]προκοπαί.[1087]1 Thess. iv. 17.[1088]1 Cor. xv. 41.[1089]Eph. iv. 13.[1090]Ps. xv. 1.[1091]John i. 47; Matt. v. 8.[1092]ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’sLexicon).[1093]John x. 16.[1094]John x. 28.[1095]Mark v. 34, etc.[1096]The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.[1097]Wisd. iv. 17.[1098]Wisd. v. 3–5.[1099]Deut. iv. 19.[1100]Isa. xl. 15.[1101]The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).[1102]To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.[1103]On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.[1104]Matt. viii. 26; Mark viii. 36; Luke ix. 25.[1105]From theAcharneisof Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.[1106]Wisd. iv. 9.[1107]Wisd. iv. 14.[1108]Matt. xiii. 8.[1109]Ps. 1. 27.[1110]Matt. xxv. 10.[1111]Matt. x. 27; Luke xii. 3.[1112]Matt. v. 20.[1113]Ps. xlv. 4.[1114]Hos. xiv. 9.[1115]Amos v. 13.[1116]Matt. xi. 15.[1117]Ps. xviii. 11, 12.[1118]Isa. l. 4.[1119]Isa. l. 5.[1120]Col. ii. 8.[1121]Rom. xi. 17.[1122]i.e.the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.[1123]Or inoculation (ἐνοφθαλισμός).[1124]Wisd. vi. 12–15.[1125]Wisd. vi. 16.[1126]Wisd. vi. 17–20.[1127]1 Cor. ix. 19.[1128]Dan. v. 7, 29.[1129]Matt. xiii. 34.[1130]John i. 3.[1131]Prov. viii. 9.[1132]Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.[1133]μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.[1134]If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.[1135]Prov. i. 1–4.[1136]Prov. i. 5, 6.[1137]i.e.Solomon.[1138]Isa. viii. 1.[1139]Mark x. 48, etc. etc.[1140]Matt. xvi. 17.[1141]i.e.the Commandments.[1142]For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii;Clem. Alex.vol. i. 204, Ante-Nicene Library).[1143]Gal. v. 17.[1144]The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.[1145]Gal. v. 17.[1146]Ex. xx. 2, 3.[1147]i.e.commandment. The Decalogue is in Hebrew called “the ten words.”[1148]The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.[1149]i.e.Christ.[1150]μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.[1151]Luke xx. 35.[1152]i.e.with the three disciples.[1153]The numeral ςτ’ = 6. This is said to be theDigammain its original place in the alphabet, and afterwards used inMSS.and old editions as a short form of ςτ (Liddel and Scott’sLexicon).[1154]That is, Christ, who answers to the numeral six.[1155]Ps. xix. 1.[1156]Rev. xxi. 6.[1157]John i. 3.[1158]Ps. xc. 9, 10.[1159]Gen. ii. 4.[1160]Ps. cxviii. 24.[1161]The first letter of the name of Jesus, and used as the sign of ten.[1162]In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.[1163]Jer. iii. 9.[1164]ἀγαθοί εἰς are supplied here to complete.[1165]οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.[1166]Iliad, i. 544.[1167]1 Cor. iii. 12.[1168]Ps. cxxxiii, 2.[1169]John i. 3.[1170]i.e.the body is the Jewish people, and philosophy is something external to it, like the garment.[1171]Ex. xxviii. 3.[1172]Christ.
[995]Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.
[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.
[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.
[997]John i. 3.
[998]Gen. i. 1.
[998]Gen. i. 1.
[999]Heb. i. 1.
[999]Heb. i. 1.
[1000]Matt. xxiii. 8–10.
[1000]Matt. xxiii. 8–10.
[1001]Eph. iii. 14, 15.
[1001]Eph. iii. 14, 15.
[1002]“Tried in a furnace of earth;” Jerome, “tried in the fire, separated from earth.”
[1002]“Tried in a furnace of earth;” Jerome, “tried in the fire, separated from earth.”
[1003]Ps. xii. 6.
[1003]Ps. xii. 6.
[1004]Prov. x. 20.
[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.
[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.
[1006]Col. ii. 8.
[1007]Heb. v. 12.
[1007]Heb. v. 12.
[1008]Col. ii. 8.
[1008]Col. ii. 8.
[1009]Ps. cxix. 125.
[1009]Ps. cxix. 125.
[1010]Ps. cxix. 69.
[1010]Ps. cxix. 69.
[1011]Ps. cxix. 20.
[1011]Ps. cxix. 20.
[1012]Acts x. 34, 35.
[1012]Acts x. 34, 35.
[1013]Ps. cxviii. 19, 20.
[1013]Ps. cxviii. 19, 20.
[1014]Ps. xxix. 3.
[1014]Ps. xxix. 3.
[1015]Ps. ix. 17.
[1015]Ps. ix. 17.
[1016]Job xi. 2.
[1016]Job xi. 2.
[1017]Jude 22, 25.
[1017]Jude 22, 25.
[1018]2 Cor. xi. 14.
[1018]2 Cor. xi. 14.
[1019]γνωστική.
[1019]γνωστική.
[1020]γνωστικῶν, for which Hervetus, reading γνωστικόν, has translated, “qui vere est cognitione præditus.” This is suitable and easier, but doubtful.
[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.
[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.
[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.
[1023]1 Tim. vi. 16.
[1024]Eph. i. 4, 5.
[1024]Eph. i. 4, 5.
[1025]Quoted afterwards, p. 362, andStromata, book vii. p. 743, Paris ed.
[1025]Quoted afterwards, p. 362, andStromata, 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.
[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.
[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.
[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.
[1029]τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.
[1030]Ps. cxii. 6.
[1030]Ps. cxii. 6.
[1031]Ps. cxii. 7.
[1031]Ps. cxii. 7.
[1032]Ps. cv. 3, 4.
[1032]Ps. cv. 3, 4.
[1033]Heb. i. 1.
[1033]Heb. i. 1.
[1034]Pindar.
[1034]Pindar.
[1035]Gen. xiv. 14. In Greek numerals.
[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).
[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.
[1037]Gen. vi. 5.
[1038]The sum of the numbers from 1 to 15 inclusive is 120.
[1038]The sum of the numbers from 1 to 15 inclusive is 120.
[1039]“Triangular numbers are those which can be disposed in a triangle, as 3, 6, etc., being represented by the formula(Liddel and Scott’sLexicon). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.
[1039]“Triangular numbers are those which can be disposed in a triangle, as 3, 6, etc., being represented by the formula(Liddel and Scott’sLexicon). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.
[1040]This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.
[1040]This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.
[1041]The clause within brackets has been suggested by Hervetus to complete the sense.
[1041]The clause within brackets has been suggested by Hervetus to complete the sense.
[1042]That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.
[1042]That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.
[1043]ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.
[1043]ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.
[1044]The cross.
[1044]The cross.
[1045]Eph. iv. 13.
[1045]Eph. iv. 13.
[1046]Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.
[1046]Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.
[1047]Ex. xxv. 24.
[1047]Ex. xxv. 24.
[1048]The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.
[1048]The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.
[1049]i.e.of Christ.
[1049]i.e.of Christ.
[1050]1 Cor. x. 26, etc.
[1050]1 Cor. x. 26, etc.
[1051]ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.
[1051]ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.
[1052]Ps. xlv. 10.
[1052]Ps. xlv. 10.
[1053]Ps. xlv. 14, 15.
[1053]Ps. xlv. 14, 15.
[1054]διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.
[1054]διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.
[1055]Wisd. vi. 10.
[1055]Wisd. vi. 10.
[1056]Wisd. vii. 18.
[1056]Wisd. vii. 18.
[1057]Wisd. xiv. 2, 3.
[1057]Wisd. xiv. 2, 3.
[1058]That is, resurrection effected by divine power.
[1058]That is, resurrection effected by divine power.
[1059]Such seems the only sense possible of this clause,—obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.
[1059]Such seems the only sense possible of this clause,—obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.
[1060]John iii. 30.
[1060]John iii. 30.
[1061]John i. 3.
[1061]John i. 3.
[1062]Eph. ii. 20, 21.
[1062]Eph. ii. 20, 21.
[1063]Matt. xiii. 47, 48.
[1063]Matt. xiii. 47, 48.
[1064]Prudence, fortitude, justice, temperance.
[1064]Prudence, fortitude, justice, temperance.
[1065]i.e.that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.
[1065]i.e.that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.
[1066]Wisd. ii. 22, 25.
[1066]Wisd. ii. 22, 25.
[1067]Ps. xvii. 3, 4.
[1067]Ps. xvii. 3, 4.
[1068]Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”
[1068]Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”
[1069]Gen. xviii. 12.
[1069]Gen. xviii. 12.
[1070]The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.
[1070]The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.
[1071]1 Sam. i. 13.
[1071]1 Sam. i. 13.
[1072]Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.
[1072]Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.
[1073]Tob. xii. 8.
[1073]Tob. xii. 8.
[1074]Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.
[1074]Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.
[1075]2 Cor. v. 1, 7.
[1075]2 Cor. v. 1, 7.
[1076]Ex. xxxiv. 29.
[1076]Ex. xxxiv. 29.
[1077]Matt. v. 48.
[1077]Matt. v. 48.
[1078]John xiii. 33.
[1078]John xiii. 33.
[1079]This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero,De Natura Deorum, and others.
[1079]This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero,De Natura Deorum, and others.
[1080]In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.
[1080]In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.
[1081]Or, “elected”—χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.
[1081]Or, “elected”—χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.
[1082]Presbytery or eldership.
[1082]Presbytery or eldership.
[1083]πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.
[1083]πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.
[1084]Rev. iv. 4, xi. 16.
[1084]Rev. iv. 4, xi. 16.
[1085]Eph. ii. 14, 15, 16, iv. 13.
[1085]Eph. ii. 14, 15, 16, iv. 13.
[1086]προκοπαί.
[1086]προκοπαί.
[1087]1 Thess. iv. 17.
[1087]1 Thess. iv. 17.
[1088]1 Cor. xv. 41.
[1088]1 Cor. xv. 41.
[1089]Eph. iv. 13.
[1089]Eph. iv. 13.
[1090]Ps. xv. 1.
[1090]Ps. xv. 1.
[1091]John i. 47; Matt. v. 8.
[1091]John i. 47; Matt. v. 8.
[1092]ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’sLexicon).
[1092]ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’sLexicon).
[1093]John x. 16.
[1093]John x. 16.
[1094]John x. 28.
[1094]John x. 28.
[1095]Mark v. 34, etc.
[1095]Mark v. 34, etc.
[1096]The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.
[1096]The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.
[1097]Wisd. iv. 17.
[1097]Wisd. iv. 17.
[1098]Wisd. v. 3–5.
[1098]Wisd. v. 3–5.
[1099]Deut. iv. 19.
[1099]Deut. iv. 19.
[1100]Isa. xl. 15.
[1100]Isa. xl. 15.
[1101]The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).
[1101]The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).
[1102]To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.
[1102]To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.
[1103]On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.
[1103]On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.
[1104]Matt. viii. 26; Mark viii. 36; Luke ix. 25.
[1104]Matt. viii. 26; Mark viii. 36; Luke ix. 25.
[1105]From theAcharneisof Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.
[1105]From theAcharneisof Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.
[1106]Wisd. iv. 9.
[1106]Wisd. iv. 9.
[1107]Wisd. iv. 14.
[1107]Wisd. iv. 14.
[1108]Matt. xiii. 8.
[1108]Matt. xiii. 8.
[1109]Ps. 1. 27.
[1109]Ps. 1. 27.
[1110]Matt. xxv. 10.
[1110]Matt. xxv. 10.
[1111]Matt. x. 27; Luke xii. 3.
[1111]Matt. x. 27; Luke xii. 3.
[1112]Matt. v. 20.
[1112]Matt. v. 20.
[1113]Ps. xlv. 4.
[1113]Ps. xlv. 4.
[1114]Hos. xiv. 9.
[1114]Hos. xiv. 9.
[1115]Amos v. 13.
[1115]Amos v. 13.
[1116]Matt. xi. 15.
[1116]Matt. xi. 15.
[1117]Ps. xviii. 11, 12.
[1117]Ps. xviii. 11, 12.
[1118]Isa. l. 4.
[1118]Isa. l. 4.
[1119]Isa. l. 5.
[1119]Isa. l. 5.
[1120]Col. ii. 8.
[1120]Col. ii. 8.
[1121]Rom. xi. 17.
[1121]Rom. xi. 17.
[1122]i.e.the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.
[1122]i.e.the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.
[1123]Or inoculation (ἐνοφθαλισμός).
[1123]Or inoculation (ἐνοφθαλισμός).
[1124]Wisd. vi. 12–15.
[1124]Wisd. vi. 12–15.
[1125]Wisd. vi. 16.
[1125]Wisd. vi. 16.
[1126]Wisd. vi. 17–20.
[1126]Wisd. vi. 17–20.
[1127]1 Cor. ix. 19.
[1127]1 Cor. ix. 19.
[1128]Dan. v. 7, 29.
[1128]Dan. v. 7, 29.
[1129]Matt. xiii. 34.
[1129]Matt. xiii. 34.
[1130]John i. 3.
[1130]John i. 3.
[1131]Prov. viii. 9.
[1131]Prov. viii. 9.
[1132]Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.
[1132]Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.
[1133]μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.
[1133]μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.
[1134]If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
[1134]If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
[1135]Prov. i. 1–4.
[1135]Prov. i. 1–4.
[1136]Prov. i. 5, 6.
[1136]Prov. i. 5, 6.
[1137]i.e.Solomon.
[1137]i.e.Solomon.
[1138]Isa. viii. 1.
[1138]Isa. viii. 1.
[1139]Mark x. 48, etc. etc.
[1139]Mark x. 48, etc. etc.
[1140]Matt. xvi. 17.
[1140]Matt. xvi. 17.
[1141]i.e.the Commandments.
[1141]i.e.the Commandments.
[1142]For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii;Clem. Alex.vol. i. 204, Ante-Nicene Library).
[1142]For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii;Clem. Alex.vol. i. 204, Ante-Nicene Library).
[1143]Gal. v. 17.
[1143]Gal. v. 17.
[1144]The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.
[1144]The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.
[1145]Gal. v. 17.
[1145]Gal. v. 17.
[1146]Ex. xx. 2, 3.
[1146]Ex. xx. 2, 3.
[1147]i.e.commandment. The Decalogue is in Hebrew called “the ten words.”
[1147]i.e.commandment. The Decalogue is in Hebrew called “the ten words.”
[1148]The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
[1148]The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
[1149]i.e.Christ.
[1149]i.e.Christ.
[1150]μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.
[1150]μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.
[1151]Luke xx. 35.
[1151]Luke xx. 35.
[1152]i.e.with the three disciples.
[1152]i.e.with the three disciples.
[1153]The numeral ςτ’ = 6. This is said to be theDigammain its original place in the alphabet, and afterwards used inMSS.and old editions as a short form of ςτ (Liddel and Scott’sLexicon).
[1153]The numeral ςτ’ = 6. This is said to be theDigammain its original place in the alphabet, and afterwards used inMSS.and old editions as a short form of ςτ (Liddel and Scott’sLexicon).
[1154]That is, Christ, who answers to the numeral six.
[1154]That is, Christ, who answers to the numeral six.
[1155]Ps. xix. 1.
[1155]Ps. xix. 1.
[1156]Rev. xxi. 6.
[1156]Rev. xxi. 6.
[1157]John i. 3.
[1157]John i. 3.
[1158]Ps. xc. 9, 10.
[1158]Ps. xc. 9, 10.
[1159]Gen. ii. 4.
[1159]Gen. ii. 4.
[1160]Ps. cxviii. 24.
[1160]Ps. cxviii. 24.
[1161]The first letter of the name of Jesus, and used as the sign of ten.
[1161]The first letter of the name of Jesus, and used as the sign of ten.
[1162]In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.
[1162]In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.
[1163]Jer. iii. 9.
[1163]Jer. iii. 9.
[1164]ἀγαθοί εἰς are supplied here to complete.
[1164]ἀγαθοί εἰς are supplied here to complete.
[1165]οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.
[1165]οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.
[1166]Iliad, i. 544.
[1166]Iliad, i. 544.
[1167]1 Cor. iii. 12.
[1167]1 Cor. iii. 12.
[1168]Ps. cxxxiii, 2.
[1168]Ps. cxxxiii, 2.
[1169]John i. 3.
[1169]John i. 3.
[1170]i.e.the body is the Jewish people, and philosophy is something external to it, like the garment.
[1170]i.e.the body is the Jewish people, and philosophy is something external to it, like the garment.
[1171]Ex. xxviii. 3.
[1171]Ex. xxviii. 3.
[1172]Christ.
[1172]Christ.