Chapter 141

[1173]ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.[1174]“When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, “according to the number of the children of Israel.”[1175]Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.[1176]For ὡς ἐν τέχναις it is proposed to read ὡς ἂν αἱ τέχναι.[1177]Ps. xxiv. 1; 1 Cor. x. 26.[1178]“Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482.“And put excessive boldness in his breast.”—Iliad, xvii. 570.“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.[1179]1 Tim. iv. 10.[1180]The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.[1181]1 Cor. viii. 4.[1182]Matt. v. 20; Jas. ii. 8.[1183]βασιλικοί, Jas. ii. 8 (royal law).[1184]2 Cor. x. 15, 16.[1185]Acts xvii.[1186]2 Cor. xi. 6.[1187]Cor. ii. 10, 14.[1188]Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.[1189]Ps. cxix. 2.[1190]Heb. v. 14.[1191]Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.[1192]Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p. 23.[1193]This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.[1194]Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “having received,” has been suggested by Sylburgius.[1195]By omitting “him” (τόν), as Sylburgius does, the translation would run thus: “For He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”[1196]Deut. xxxii. 8, 9, Septuagint, quoted already more than once.[1197]Prov. viii. 30.[1198]The magnet.[1199]Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.[1200]1 Tim. i. 9.[1201]Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ’ ἐξήγησιν have been proposed.[1202]Eph. iv. 13.[1203]The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.[1204]Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.[1205]The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.[1206]Matt. v. 8.[1207]Phil. iv. 18.[1208]Ps. li. 17, 19.[1209]Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.[1210]John. i. 3.[1211]κρατεῖν is here supplied to complete the sense.[1212]ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.[1213]ἅμα is here, on the authority of aMS.and with the approval of Sylburgius, to be substituted for ἅλμα.[1214]κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.[1215]Eph. vi. 12.[1216]τὸ θέατρον used for the place, the spectacle, and the spectators.[1217]Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.[1218]Iliad, x. 929.[1219]The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.[1220]These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τ as above.[1221]Odyss.i. 181.[1222]Which were used in lustrations, ὠά. The text has ὦτα.[1223]Translated as arranged and amended by Grotius.[1224]Euripides,Orestes, v. 477.[1225]A Platonic phrase: παίγνιον Θεοῦ.[1226]So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.[1227]God Himself is ἱερός, and everything dedicated to Him.[1228]Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.[1229]Translated as arranged by Grotius.[1230]These lines are translated as arranged by Grotius, who differs in some parts from the text.[1231]ἐφ’ οἷς, substituted by Lowth for ἅ in the text.[1232]δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.[1233]ἀνθρώπου supplied by Lowth.[1234]ψυχή, animal life.[1235]i.e.in the institution of the scape-goat.[1236]Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.[1237]Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.[1238]Ps. cxix. 164.[1239]Ps. cxix. 66.[1240]According to Heinsius’ reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.[1241]Ps. cxli. 2.[1242]Rom. viii. 26.[1243]τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.[1244]Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.[1245]προσφέρεσθαι and προφέρεσθαι are both found here.[1246]συνιέντας, and (Sylburgius) συνιόντας.[1247]Rom. ii. 25; Eph. ii. 11.[1248]1 Cor. ix. 19, etc.[1249]This sentence is obscure, and has been construed and amended variously.[1250]Luke xix. 26.[1251]Luke xx. 36.[1252]Ps. xxiv. 3–6.[1253]Heb. i. 3.[1254]Matt. xi. 27.[1255]1 Cor. xiv. 6.[1256]1 Cor. xiii. 3.[1257]Eph. iv. 13.[1258]ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.[1259]Prov. i. 7.[1260]1 Cor. xiii. 7.[1261]2 Thess. ii. 4.[1262]Matt. vi. 24; Luke vi. 13.[1263]According to the text, instead of “to witness,” as above, it would be “not to witness.” Lowth suggests the omission of “not” (μη). Retaining it, and translating “is not even for children to witness,” the clause yields a suitable sense.[1264]ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.[1265]Matt. vii. 21.[1266]ποθεῖν suggested by Lowth instead of ποιεῖν.[1267]ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.[1268]Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.[1269]Referring to Matt. vi. 21.[1270]Or His,i.e.the Lord’s.[1271]Rom. ii. 29.[1272]ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.[1273]Ps. xix. 9.[1274]Luke xiv. 26, 27.[1275]i.e.The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.[1276]Gal. v. 17.[1277]In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.[1278]Job i. 21.[1279]Job i. 1.[1280]Matt. vi. 12; Luke xi. 4.[1281]Matt. v. 48.[1282]Ps. xxxiv. 11.[1283]1 Cor. iii. 16.[1284]These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord’s words in Matt. v. 28.[1285]Matt. x. 16.[1286]Ps. xlviii. 12.[1287]Eph. iv. 13.[1288]1 Cor. vi. 1, 2.[1289]Matt. v. 44.[1290]εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς. May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?[1291]Matt. v. 45.[1292]1 Cor. vi. 7, 8.[1293]1 Cor. vi. 9.[1294]1 Cor. vi. 9.[1295]ἄνευ; or above, ἄνω.[1296]1 Cor. vi. 12.[1297]1 Cor. vi. 13.[1298]Matt. v.;sic.τέλειοι τελείως.[1299]1 Cor. xi. 19.[1300]δοκίμους, same word as above translated “approved.”[1301]Luke ix. 62.[1302]Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel; but they are sought for in vain in Ezekiel, or in any other part of Scripture.[1303]Heb. i. 1.[1304]An apocryphal scripture probably.[1305]1 Cor. x. 1, 3, 4.[1306]Luke vi. 46, combined with Matt. vii. 21.[1307]εἴ τις instead of ἥτις.[1308]1 Cor. iv. 19.[1309]Rom. xiii. 9.[1310]Those who initiate into the mysteries.[1311]Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.[1312]Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.[1313]Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ’ ὅν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”[1314]Luke x. 22.[1315]Luke vi. 46.[1316]Ps. i. 4.[1317]Isa. xl. 15.[1318]Matt. vii. 7; Luke xi. 9.[1319]It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.[1320]Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.

[1173]ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.

[1174]“When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, “according to the number of the children of Israel.”

[1175]Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

[1176]For ὡς ἐν τέχναις it is proposed to read ὡς ἂν αἱ τέχναι.

[1177]Ps. xxiv. 1; 1 Cor. x. 26.

[1178]“Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482.“And put excessive boldness in his breast.”—Iliad, xvii. 570.“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.

[1178]

“Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482.“And put excessive boldness in his breast.”—Iliad, xvii. 570.“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.

“Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482.

“And put excessive boldness in his breast.”—Iliad, xvii. 570.

“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.

[1179]1 Tim. iv. 10.

[1180]The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.

[1181]1 Cor. viii. 4.

[1182]Matt. v. 20; Jas. ii. 8.

[1183]βασιλικοί, Jas. ii. 8 (royal law).

[1184]2 Cor. x. 15, 16.

[1185]Acts xvii.

[1186]2 Cor. xi. 6.

[1187]Cor. ii. 10, 14.

[1188]Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.

[1189]Ps. cxix. 2.

[1190]Heb. v. 14.

[1191]Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.

[1192]Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p. 23.

[1193]This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.

[1194]Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “having received,” has been suggested by Sylburgius.

[1195]By omitting “him” (τόν), as Sylburgius does, the translation would run thus: “For He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”

[1196]Deut. xxxii. 8, 9, Septuagint, quoted already more than once.

[1197]Prov. viii. 30.

[1198]The magnet.

[1199]Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.

[1200]1 Tim. i. 9.

[1201]Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ’ ἐξήγησιν have been proposed.

[1202]Eph. iv. 13.

[1203]The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.

[1204]Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.

[1205]The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.

[1206]Matt. v. 8.

[1207]Phil. iv. 18.

[1208]Ps. li. 17, 19.

[1209]Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.

[1210]John. i. 3.

[1211]κρατεῖν is here supplied to complete the sense.

[1212]ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.

[1213]ἅμα is here, on the authority of aMS.and with the approval of Sylburgius, to be substituted for ἅλμα.

[1214]κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.

[1215]Eph. vi. 12.

[1216]τὸ θέατρον used for the place, the spectacle, and the spectators.

[1217]Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.

[1218]Iliad, x. 929.

[1219]The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.

[1220]These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τ as above.

[1221]Odyss.i. 181.

[1222]Which were used in lustrations, ὠά. The text has ὦτα.

[1223]Translated as arranged and amended by Grotius.

[1224]Euripides,Orestes, v. 477.

[1225]A Platonic phrase: παίγνιον Θεοῦ.

[1226]So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.

[1227]God Himself is ἱερός, and everything dedicated to Him.

[1228]Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.

[1229]Translated as arranged by Grotius.

[1230]These lines are translated as arranged by Grotius, who differs in some parts from the text.

[1231]ἐφ’ οἷς, substituted by Lowth for ἅ in the text.

[1232]δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.

[1233]ἀνθρώπου supplied by Lowth.

[1234]ψυχή, animal life.

[1235]i.e.in the institution of the scape-goat.

[1236]Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.

[1237]Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.

[1238]Ps. cxix. 164.

[1239]Ps. cxix. 66.

[1240]According to Heinsius’ reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.

[1241]Ps. cxli. 2.

[1242]Rom. viii. 26.

[1243]τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.

[1244]Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.

[1245]προσφέρεσθαι and προφέρεσθαι are both found here.

[1246]συνιέντας, and (Sylburgius) συνιόντας.

[1247]Rom. ii. 25; Eph. ii. 11.

[1248]1 Cor. ix. 19, etc.

[1249]This sentence is obscure, and has been construed and amended variously.

[1250]Luke xix. 26.

[1251]Luke xx. 36.

[1252]Ps. xxiv. 3–6.

[1253]Heb. i. 3.

[1254]Matt. xi. 27.

[1255]1 Cor. xiv. 6.

[1256]1 Cor. xiii. 3.

[1257]Eph. iv. 13.

[1258]ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.

[1259]Prov. i. 7.

[1260]1 Cor. xiii. 7.

[1261]2 Thess. ii. 4.

[1262]Matt. vi. 24; Luke vi. 13.

[1263]According to the text, instead of “to witness,” as above, it would be “not to witness.” Lowth suggests the omission of “not” (μη). Retaining it, and translating “is not even for children to witness,” the clause yields a suitable sense.

[1264]ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.

[1265]Matt. vii. 21.

[1266]ποθεῖν suggested by Lowth instead of ποιεῖν.

[1267]ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.

[1268]Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.

[1269]Referring to Matt. vi. 21.

[1270]Or His,i.e.the Lord’s.

[1271]Rom. ii. 29.

[1272]ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.

[1273]Ps. xix. 9.

[1274]Luke xiv. 26, 27.

[1275]i.e.The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.

[1276]Gal. v. 17.

[1277]In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.

[1278]Job i. 21.

[1279]Job i. 1.

[1280]Matt. vi. 12; Luke xi. 4.

[1281]Matt. v. 48.

[1282]Ps. xxxiv. 11.

[1283]1 Cor. iii. 16.

[1284]These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord’s words in Matt. v. 28.

[1285]Matt. x. 16.

[1286]Ps. xlviii. 12.

[1287]Eph. iv. 13.

[1288]1 Cor. vi. 1, 2.

[1289]Matt. v. 44.

[1290]εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς. May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?

[1291]Matt. v. 45.

[1292]1 Cor. vi. 7, 8.

[1293]1 Cor. vi. 9.

[1294]1 Cor. vi. 9.

[1295]ἄνευ; or above, ἄνω.

[1296]1 Cor. vi. 12.

[1297]1 Cor. vi. 13.

[1298]Matt. v.;sic.τέλειοι τελείως.

[1299]1 Cor. xi. 19.

[1300]δοκίμους, same word as above translated “approved.”

[1301]Luke ix. 62.

[1302]Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel; but they are sought for in vain in Ezekiel, or in any other part of Scripture.

[1303]Heb. i. 1.

[1304]An apocryphal scripture probably.

[1305]1 Cor. x. 1, 3, 4.

[1306]Luke vi. 46, combined with Matt. vii. 21.

[1307]εἴ τις instead of ἥτις.

[1308]1 Cor. iv. 19.

[1309]Rom. xiii. 9.

[1310]Those who initiate into the mysteries.

[1311]Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.

The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.

[1312]Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.

[1313]Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ’ ὅν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”

[1314]Luke x. 22.

[1315]Luke vi. 46.

[1316]Ps. i. 4.

[1317]Isa. xl. 15.

[1318]Matt. vii. 7; Luke xi. 9.

[1319]It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.

[1320]Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.

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