FOOTNOTES:[1]Referring in particular to the Jews.[2]The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.[3]Prov. x. 10, Septuagint.[4]διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.[5]Hermas—close of third vision.[6]Prov. iii. 5, 6, 7, 12, 23.[7]Wisd. vii. 17, 20, 21, 22.[8]Jer. xxiii. 23, 24.[9]Ex. xxx. 13.[10]Isa. lxvi. 1.[11]ἔννοιαν, not εὔνοιαν, as in the text.[12]Prov. i. 2–6.[13]1 Cor. ii. 10.[14]Prov. v. 16.[15]Hab. ii, 4.[16]Isa, vii. 9.[17]Or anticipation, πρόληψις.[18]Heb. xi. 1, 2, 6.[19]Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας.[20]John xx. 29.[21]The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.[22]καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.[23]Either baptism or the imposition of hands after baptism.[24]Heb. xi 3, 4, 25.[25]Heb. xi. 32.[26]Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.[27]Matt. xxiii. 9.[28]Isa. lxiv. 4, 19; 1 Cor. ii. 9.[29]κατάληψιν ποιεῖ τὴν πρόληψιν.[30]οὐ ζῶον is here interpolated into the text, not being found in Plato.[31]Χριστός and χρηστός are very frequently compared in the patristic authors.[32]Matt. xxi. 31.[33]Plato’s sister’s son and successor.[34]σρουδαῖος.[35]The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things”—ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).[36]Ex. iii. 16.[37]Jas. ii. 23.[38]So the name Israel is explained,Stromatai. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.[39]Ex. xxxiii. 11.[40]John i. 9.[41]The Stoics defined piety as “the knowledge of the worship of God.”[42]Heb. vii. 2.[43]Socrates in thePhædrus, near the end.[44]Introduced by Plato inThe Laws, conversing with Socrates.[45]Taken likely from some apocryphal writing.[46]Matt. xix. 24.[47]Matt. v. 3.[48]Matt. xi. 28–30.[49]John viii. 32–36.[50]Isa. liii. 3.[51]πιστότης.[52]Ecclus. xv. 10.[53]Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.[54]This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.[55]Ecclus. vi. 34.[56]Isa. liii. 1.[57]Rom. x. 17, 14, 15.[58]Loadstone.[59]1 Cor. i. 9, ix. 13.[60]Isa. liv. 1.[61]Not in Script.[62]Where?[63]Rom. i. 17, etc.[64]1 Tim. i. 18, 19.[65]The man of perfect knowledge.[66]Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.[67]According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.[68]Ps. cxi. 10.[69]Prov. i. 7.[70]Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”[71]Rom. iii. 20.[72]Gal. iii. 24.[73]Ezek. xxxiii. 11, xviii. 23, 32.[74]Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and enjoins to the commandment instead of to repentance, according to the teaching of the text.[75]Judith viii. 27.[76]Prov. x. 4, 5, 8.[77]Isa. v. 21.[78]Prov. i. 7.[79]Viz. of the angels, who according to them was Jehovah, the God of the Jews.[80]Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.[81]Prov. i. 33.[82]The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.[83]Prov. vii. 2.[84]Prov. xiv. 16, 26.[85]ἕτερος ἐγώ,alter ego, deriving ἑταῖρος[86]Rom. xii. 2.[87]φίλε κασίγνητε,Iliad, book v. 359.[88]ἀπόδεξις has been conjectured in place of ἀπόδειξις.[89]Rom. xii. 9, 10, 18, 21.[90]Rom. x. 2, 3.[91]Rom. x. 4.[92]Rom. x. 19; Deut. xxxii. 21.[93]Isa. lxv. 1, 2; Rom. x. 20, 21.[94]Rom. xi. 11.[95]Hermas.[96]Rom. ii. 14.[97]This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.[98]Lev. xviii. 1–5.[99]Gal. iii. 12.[100]“Them that are far off, and them that are nigh” (Eph. ii. 13).[101]Eph. ii. 5.[102]1 Cor. viii. 1.[103]Matt. xvii. 20.[104]Matt. ix. 29.[105]Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.[106]Matt. v. 28.[107]Matt. v. 8.[108]Matt. xv. 11, 19.[109]The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.[110]Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.[111]Gen. xviii. 22, 23.[112]Ex. xxxiv. 2.[113]1 Tim. vi. 20, 21.[114]Prov. x. 21, Septuagint; “feed many,” A.V.[115]Gen. i. 31.[116]i.e.Past and Future, between which lies the Present.[117]Pastor of Hermas, book i. Vision iii. chap. viii.[118]SeePastor of Hermas, book ii. Commandt. iv. ch. ii., for the sense of this passage.[119]Heb. x. 26, 27.[120]John i. 13.[121]Prov. xi. 5.[122]Prov. xiii. 6.[123]Ps. ciii. 13.[124]Ps. cxxvi. 5.[125]Ps. cxxviii. 1.[126]Ps. xlix. 16, 17.[127]Ps. v. 7, 8.[128]Adopting the emendation, ὁρμὴ μὲν οὖν φορά.[129]Prov. xi. 13.[130]Ps. vii. 9.[131]Matt. v. 28.[132]Ex. xx. 17.[133]Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.[134]Medea, v. 1078.[135]These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,—κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.[136]Rom. iv. 7, 8.[137]1 Pet. ii. 24.[138]Ps. xxxii. 1, 2; Rom. iv. 7, 8.[139]1 Pet. iv. 8.[140]Ezek. xxxiii. 11.[141]Matt. v. 28.[142]Jer. iv. 20.[143]Jer. xlix. 19.[144]1 John v. 16, 17.[145]Ps. i. 1 (quoted from Barnabas, with some additions and omissions).[146]Ps. i. 2.[147]1 Cor. viii. 7.[148]Ps. i. 4, 5.[149]John iii. 8.[150]Ps. i. 5, 6.[151]Ezek. xxxiv. 4–6.[152]These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.[153]One of the precepts of the seven wise men.[154]Isa. xxxii. 8, Sept.[155]Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.[156]Prov. vi. 1, 2.[157]Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”[158]Luke x. 27, etc.[159]John xv. 11, 12.[160]χρηστός instead of χριστός which is in the text.[161]Ps. cii. 8, cx. 4.[162]Ex. x. 28, xxxiv. 12; Deut. iv. 9.[163]Prob. Ecclus. iii. 29.[164]Prov. iii. 7.[165]Ecclus. i. 27.[166]Matt. xxv. 35, 40.[167]Prov. v. 22.[168]Prov. xxviii. 14.[169]ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.[170]Matt. x. 24, 25; Luke vi. 40.[171]Adopting Sylburgius’ conjecture of τῳ δε for τὸ δε.[172]Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).[173]Prov. xxx. 3.[174]Prov. xv. 8.[175]Isa. i. 11, etc.[176]Isa. lviii. 6.[177]Prov. xi. 1.[178]Prov. x. 31.[179]Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.[180]For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.[181]Deut. xxxi. 5.[182]“These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7.”—Potter.[183]Prov. x. 7.[184]Prov. xi. 7, viii. 17.[185]Prov. ix. 30.[186]Prov. xix. 23.[187]Deut. xxiv. 10, 11.[188]Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.[189]Lev. xix. 10; Deut. xxiv. 20, 21.[190]Ex. xxiii. 10, 11; Lev. xxv. 2–7.[191]Prov. xx. 28, xi. 26, xiv. 21.[192]Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.[193]Prov. xiv. 27.[194]Deut. xxi. 10.[195]μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.
[1]Referring in particular to the Jews.
[1]Referring in particular to the Jews.
[2]The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.
[2]The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.
[3]Prov. x. 10, Septuagint.
[3]Prov. x. 10, Septuagint.
[4]διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.
[4]διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.
[5]Hermas—close of third vision.
[5]Hermas—close of third vision.
[6]Prov. iii. 5, 6, 7, 12, 23.
[6]Prov. iii. 5, 6, 7, 12, 23.
[7]Wisd. vii. 17, 20, 21, 22.
[7]Wisd. vii. 17, 20, 21, 22.
[8]Jer. xxiii. 23, 24.
[8]Jer. xxiii. 23, 24.
[9]Ex. xxx. 13.
[9]Ex. xxx. 13.
[10]Isa. lxvi. 1.
[10]Isa. lxvi. 1.
[11]ἔννοιαν, not εὔνοιαν, as in the text.
[11]ἔννοιαν, not εὔνοιαν, as in the text.
[12]Prov. i. 2–6.
[12]Prov. i. 2–6.
[13]1 Cor. ii. 10.
[13]1 Cor. ii. 10.
[14]Prov. v. 16.
[14]Prov. v. 16.
[15]Hab. ii, 4.
[15]Hab. ii, 4.
[16]Isa, vii. 9.
[16]Isa, vii. 9.
[17]Or anticipation, πρόληψις.
[17]Or anticipation, πρόληψις.
[18]Heb. xi. 1, 2, 6.
[18]Heb. xi. 1, 2, 6.
[19]Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας.
[19]Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας.
[20]John xx. 29.
[20]John xx. 29.
[21]The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.
[21]The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.
[22]καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.
[22]καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.
[23]Either baptism or the imposition of hands after baptism.
[23]Either baptism or the imposition of hands after baptism.
[24]Heb. xi 3, 4, 25.
[24]Heb. xi 3, 4, 25.
[25]Heb. xi. 32.
[25]Heb. xi. 32.
[26]Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.
[26]Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.
[27]Matt. xxiii. 9.
[27]Matt. xxiii. 9.
[28]Isa. lxiv. 4, 19; 1 Cor. ii. 9.
[28]Isa. lxiv. 4, 19; 1 Cor. ii. 9.
[29]κατάληψιν ποιεῖ τὴν πρόληψιν.
[29]κατάληψιν ποιεῖ τὴν πρόληψιν.
[30]οὐ ζῶον is here interpolated into the text, not being found in Plato.
[30]οὐ ζῶον is here interpolated into the text, not being found in Plato.
[31]Χριστός and χρηστός are very frequently compared in the patristic authors.
[31]Χριστός and χρηστός are very frequently compared in the patristic authors.
[32]Matt. xxi. 31.
[32]Matt. xxi. 31.
[33]Plato’s sister’s son and successor.
[33]Plato’s sister’s son and successor.
[34]σρουδαῖος.
[34]σρουδαῖος.
[35]The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things”—ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).
[35]The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things”—ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).
[36]Ex. iii. 16.
[36]Ex. iii. 16.
[37]Jas. ii. 23.
[37]Jas. ii. 23.
[38]So the name Israel is explained,Stromatai. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.
[38]So the name Israel is explained,Stromatai. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.
[39]Ex. xxxiii. 11.
[39]Ex. xxxiii. 11.
[40]John i. 9.
[40]John i. 9.
[41]The Stoics defined piety as “the knowledge of the worship of God.”
[41]The Stoics defined piety as “the knowledge of the worship of God.”
[42]Heb. vii. 2.
[42]Heb. vii. 2.
[43]Socrates in thePhædrus, near the end.
[43]Socrates in thePhædrus, near the end.
[44]Introduced by Plato inThe Laws, conversing with Socrates.
[44]Introduced by Plato inThe Laws, conversing with Socrates.
[45]Taken likely from some apocryphal writing.
[45]Taken likely from some apocryphal writing.
[46]Matt. xix. 24.
[46]Matt. xix. 24.
[47]Matt. v. 3.
[47]Matt. v. 3.
[48]Matt. xi. 28–30.
[48]Matt. xi. 28–30.
[49]John viii. 32–36.
[49]John viii. 32–36.
[50]Isa. liii. 3.
[50]Isa. liii. 3.
[51]πιστότης.
[51]πιστότης.
[52]Ecclus. xv. 10.
[52]Ecclus. xv. 10.
[53]Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.
[53]Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.
[54]This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
[54]This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
[55]Ecclus. vi. 34.
[55]Ecclus. vi. 34.
[56]Isa. liii. 1.
[56]Isa. liii. 1.
[57]Rom. x. 17, 14, 15.
[57]Rom. x. 17, 14, 15.
[58]Loadstone.
[58]Loadstone.
[59]1 Cor. i. 9, ix. 13.
[59]1 Cor. i. 9, ix. 13.
[60]Isa. liv. 1.
[60]Isa. liv. 1.
[61]Not in Script.
[61]Not in Script.
[62]Where?
[62]Where?
[63]Rom. i. 17, etc.
[63]Rom. i. 17, etc.
[64]1 Tim. i. 18, 19.
[64]1 Tim. i. 18, 19.
[65]The man of perfect knowledge.
[65]The man of perfect knowledge.
[66]Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.
[66]Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.
[67]According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.
[67]According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.
[68]Ps. cxi. 10.
[68]Ps. cxi. 10.
[69]Prov. i. 7.
[69]Prov. i. 7.
[70]Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”
[70]Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”
[71]Rom. iii. 20.
[71]Rom. iii. 20.
[72]Gal. iii. 24.
[72]Gal. iii. 24.
[73]Ezek. xxxiii. 11, xviii. 23, 32.
[73]Ezek. xxxiii. 11, xviii. 23, 32.
[74]Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and enjoins to the commandment instead of to repentance, according to the teaching of the text.
[74]Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and enjoins to the commandment instead of to repentance, according to the teaching of the text.
[75]Judith viii. 27.
[75]Judith viii. 27.
[76]Prov. x. 4, 5, 8.
[76]Prov. x. 4, 5, 8.
[77]Isa. v. 21.
[77]Isa. v. 21.
[78]Prov. i. 7.
[78]Prov. i. 7.
[79]Viz. of the angels, who according to them was Jehovah, the God of the Jews.
[79]Viz. of the angels, who according to them was Jehovah, the God of the Jews.
[80]Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.
[80]Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.
[81]Prov. i. 33.
[81]Prov. i. 33.
[82]The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.
[82]The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.
[83]Prov. vii. 2.
[83]Prov. vii. 2.
[84]Prov. xiv. 16, 26.
[84]Prov. xiv. 16, 26.
[85]ἕτερος ἐγώ,alter ego, deriving ἑταῖρος
[85]ἕτερος ἐγώ,alter ego, deriving ἑταῖρος
[86]Rom. xii. 2.
[86]Rom. xii. 2.
[87]φίλε κασίγνητε,Iliad, book v. 359.
[87]φίλε κασίγνητε,Iliad, book v. 359.
[88]ἀπόδεξις has been conjectured in place of ἀπόδειξις.
[88]ἀπόδεξις has been conjectured in place of ἀπόδειξις.
[89]Rom. xii. 9, 10, 18, 21.
[89]Rom. xii. 9, 10, 18, 21.
[90]Rom. x. 2, 3.
[90]Rom. x. 2, 3.
[91]Rom. x. 4.
[91]Rom. x. 4.
[92]Rom. x. 19; Deut. xxxii. 21.
[92]Rom. x. 19; Deut. xxxii. 21.
[93]Isa. lxv. 1, 2; Rom. x. 20, 21.
[93]Isa. lxv. 1, 2; Rom. x. 20, 21.
[94]Rom. xi. 11.
[94]Rom. xi. 11.
[95]Hermas.
[95]Hermas.
[96]Rom. ii. 14.
[96]Rom. ii. 14.
[97]This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
[97]This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
[98]Lev. xviii. 1–5.
[98]Lev. xviii. 1–5.
[99]Gal. iii. 12.
[99]Gal. iii. 12.
[100]“Them that are far off, and them that are nigh” (Eph. ii. 13).
[100]“Them that are far off, and them that are nigh” (Eph. ii. 13).
[101]Eph. ii. 5.
[101]Eph. ii. 5.
[102]1 Cor. viii. 1.
[102]1 Cor. viii. 1.
[103]Matt. xvii. 20.
[103]Matt. xvii. 20.
[104]Matt. ix. 29.
[104]Matt. ix. 29.
[105]Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.
[105]Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.
[106]Matt. v. 28.
[106]Matt. v. 28.
[107]Matt. v. 8.
[107]Matt. v. 8.
[108]Matt. xv. 11, 19.
[108]Matt. xv. 11, 19.
[109]The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.
[109]The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.
[110]Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.
[110]Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.
[111]Gen. xviii. 22, 23.
[111]Gen. xviii. 22, 23.
[112]Ex. xxxiv. 2.
[112]Ex. xxxiv. 2.
[113]1 Tim. vi. 20, 21.
[113]1 Tim. vi. 20, 21.
[114]Prov. x. 21, Septuagint; “feed many,” A.V.
[114]Prov. x. 21, Septuagint; “feed many,” A.V.
[115]Gen. i. 31.
[115]Gen. i. 31.
[116]i.e.Past and Future, between which lies the Present.
[116]i.e.Past and Future, between which lies the Present.
[117]Pastor of Hermas, book i. Vision iii. chap. viii.
[117]Pastor of Hermas, book i. Vision iii. chap. viii.
[118]SeePastor of Hermas, book ii. Commandt. iv. ch. ii., for the sense of this passage.
[118]SeePastor of Hermas, book ii. Commandt. iv. ch. ii., for the sense of this passage.
[119]Heb. x. 26, 27.
[119]Heb. x. 26, 27.
[120]John i. 13.
[120]John i. 13.
[121]Prov. xi. 5.
[121]Prov. xi. 5.
[122]Prov. xiii. 6.
[122]Prov. xiii. 6.
[123]Ps. ciii. 13.
[123]Ps. ciii. 13.
[124]Ps. cxxvi. 5.
[124]Ps. cxxvi. 5.
[125]Ps. cxxviii. 1.
[125]Ps. cxxviii. 1.
[126]Ps. xlix. 16, 17.
[126]Ps. xlix. 16, 17.
[127]Ps. v. 7, 8.
[127]Ps. v. 7, 8.
[128]Adopting the emendation, ὁρμὴ μὲν οὖν φορά.
[128]Adopting the emendation, ὁρμὴ μὲν οὖν φορά.
[129]Prov. xi. 13.
[129]Prov. xi. 13.
[130]Ps. vii. 9.
[130]Ps. vii. 9.
[131]Matt. v. 28.
[131]Matt. v. 28.
[132]Ex. xx. 17.
[132]Ex. xx. 17.
[133]Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
[133]Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
[134]Medea, v. 1078.
[134]Medea, v. 1078.
[135]These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,—κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.
[135]These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,—κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.
[136]Rom. iv. 7, 8.
[136]Rom. iv. 7, 8.
[137]1 Pet. ii. 24.
[137]1 Pet. ii. 24.
[138]Ps. xxxii. 1, 2; Rom. iv. 7, 8.
[138]Ps. xxxii. 1, 2; Rom. iv. 7, 8.
[139]1 Pet. iv. 8.
[139]1 Pet. iv. 8.
[140]Ezek. xxxiii. 11.
[140]Ezek. xxxiii. 11.
[141]Matt. v. 28.
[141]Matt. v. 28.
[142]Jer. iv. 20.
[142]Jer. iv. 20.
[143]Jer. xlix. 19.
[143]Jer. xlix. 19.
[144]1 John v. 16, 17.
[144]1 John v. 16, 17.
[145]Ps. i. 1 (quoted from Barnabas, with some additions and omissions).
[145]Ps. i. 1 (quoted from Barnabas, with some additions and omissions).
[146]Ps. i. 2.
[146]Ps. i. 2.
[147]1 Cor. viii. 7.
[147]1 Cor. viii. 7.
[148]Ps. i. 4, 5.
[148]Ps. i. 4, 5.
[149]John iii. 8.
[149]John iii. 8.
[150]Ps. i. 5, 6.
[150]Ps. i. 5, 6.
[151]Ezek. xxxiv. 4–6.
[151]Ezek. xxxiv. 4–6.
[152]These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
[152]These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
[153]One of the precepts of the seven wise men.
[153]One of the precepts of the seven wise men.
[154]Isa. xxxii. 8, Sept.
[154]Isa. xxxii. 8, Sept.
[155]Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.
[155]Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.
[156]Prov. vi. 1, 2.
[156]Prov. vi. 1, 2.
[157]Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”
[157]Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”
[158]Luke x. 27, etc.
[158]Luke x. 27, etc.
[159]John xv. 11, 12.
[159]John xv. 11, 12.
[160]χρηστός instead of χριστός which is in the text.
[160]χρηστός instead of χριστός which is in the text.
[161]Ps. cii. 8, cx. 4.
[161]Ps. cii. 8, cx. 4.
[162]Ex. x. 28, xxxiv. 12; Deut. iv. 9.
[162]Ex. x. 28, xxxiv. 12; Deut. iv. 9.
[163]Prob. Ecclus. iii. 29.
[163]Prob. Ecclus. iii. 29.
[164]Prov. iii. 7.
[164]Prov. iii. 7.
[165]Ecclus. i. 27.
[165]Ecclus. i. 27.
[166]Matt. xxv. 35, 40.
[166]Matt. xxv. 35, 40.
[167]Prov. v. 22.
[167]Prov. v. 22.
[168]Prov. xxviii. 14.
[168]Prov. xxviii. 14.
[169]ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.
[169]ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.
[170]Matt. x. 24, 25; Luke vi. 40.
[170]Matt. x. 24, 25; Luke vi. 40.
[171]Adopting Sylburgius’ conjecture of τῳ δε for τὸ δε.
[171]Adopting Sylburgius’ conjecture of τῳ δε for τὸ δε.
[172]Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).
[172]Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).
[173]Prov. xxx. 3.
[173]Prov. xxx. 3.
[174]Prov. xv. 8.
[174]Prov. xv. 8.
[175]Isa. i. 11, etc.
[175]Isa. i. 11, etc.
[176]Isa. lviii. 6.
[176]Isa. lviii. 6.
[177]Prov. xi. 1.
[177]Prov. xi. 1.
[178]Prov. x. 31.
[178]Prov. x. 31.
[179]Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.
[179]Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.
[180]For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
[180]For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
[181]Deut. xxxi. 5.
[181]Deut. xxxi. 5.
[182]“These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7.”—Potter.
[182]“These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7.”—Potter.
[183]Prov. x. 7.
[183]Prov. x. 7.
[184]Prov. xi. 7, viii. 17.
[184]Prov. xi. 7, viii. 17.
[185]Prov. ix. 30.
[185]Prov. ix. 30.
[186]Prov. xix. 23.
[186]Prov. xix. 23.
[187]Deut. xxiv. 10, 11.
[187]Deut. xxiv. 10, 11.
[188]Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
[188]Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
[189]Lev. xix. 10; Deut. xxiv. 20, 21.
[189]Lev. xix. 10; Deut. xxiv. 20, 21.
[190]Ex. xxiii. 10, 11; Lev. xxv. 2–7.
[190]Ex. xxiii. 10, 11; Lev. xxv. 2–7.
[191]Prov. xx. 28, xi. 26, xiv. 21.
[191]Prov. xx. 28, xi. 26, xiv. 21.
[192]Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.
[192]Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.
[193]Prov. xiv. 27.
[193]Prov. xiv. 27.
[194]Deut. xxi. 10.
[194]Deut. xxi. 10.
[195]μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.
[195]μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.