Section 26
131 [A special Providence notably recognised as a Christian truth.]
133 [The Epicureans whom he censures just before.]
136 Gen. xxi. 10; Gal. iv. 30.
147 [See Elucidation X., infra.]
148 [A word (sparse) hitherto branded as an "Americanism."]
149 [Here he expresses merely as an opinion, his "gnostic" ideas as to philosophy, and the salvability of the heathen.]
150 Namely Jesus: John viii. 12.
151 We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: "excluding Christ, as the apartments destined for women exclude the man;" i.e., all males.
153 [His grudging of the term "gnostic" to unworthy pretenders, illustrates the spirit in which we must refuse to recognise the modern (Trent) theology of the Latins, as in any sense Catholic.]
154 Eccles. vii. 13, according to Sept.
159 "Nequid Nimis." Mhde\n a!gan0.
163 [Clement's Attic scholarship never seduces him from this fidelity to the Scriptures. The argument from superior antiquity was one which the Greeks were sure to feel when demonstrated.]
165 Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.-Phaedo, p. 78 A.
166 This sense is obtained by the omission of mo/nouj from the text, which may have crept in in consequence of occuring in the previous text, to make it agree with what Plato says, which is, "And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised."-Symp., p. 209 E.
168 A mistake of Clement for The Republic.
170 About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.
171 Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
172 [Direct testimony, establishing one important fact in the history of philosophy.]
173 Adopting Lowth's emendation, Sibu/llhn fa/nai.
174 Or, according to the reading in Pausanias, and the statement of Plutarch, "who was the daughter of Poseidon."
176 Altered for 'Allo/bioi in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, u9lo/bioi-Silvicolae.
178 Caesar, Gallic War, book i. chap. 50.
179 Sozomen also calls Philo a Pythagorean.
180 [Elucidation XI. infra; also p. 428, infra.]
181 na/bla and naula, Lat. nablium; doubtless the Hebrew lben
(psaltery, A. V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiii. it is said ten), and played with the fingers. Jerome says it was triangular in shape.
182 a0uto0xqwn, Eusebius. The text has au0tosxe/dion, off-hand.
183 Literally, fist-straps, the caestus of the boxers.
184 sambu/kh, a triangular lyre with four strings.
185 "King of the Egyptians" in the mss.. of Clement. The correction is made from Eusebius, who extracts the passage.
186 1 Cor. xiv. 9, 10, 11, 13.
187 By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.
188 [Elucidation XII., infra.]
192 [The devil can quote Scripture. Hermas, p. 27, this volume. See, on this important chapter, Elucidation XIII., infra.]
193 Clement reads pro/gnwsin for pro/qesin.
202 1 Cor. i. 21-24; where the reading is Qeo/n not Au0to/n.
203 [He thus expounds the Ecclesia.]
207 Eph. iv. 24, 25, 27-29.
210 Viz., "The Unknown God." [Hereafter to be noted.]
211 Viz., "The Unknown God." [Hereafter to be noted.]
212 There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: "But it is not so, my friend: nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling, meddling activity, nor to learn many things; but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics."
213 According to the emendations of Menagius: "w9j a!ra h\ poluma/ qeia goon ou0xi\ dida/skei"
215 Adopting the emendations, dei= e0pisth/mhj instead of di' e0pisth/mhj, and ta0gaqw=n for ta/gaqou=, omitting w9sper.
224 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
225 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
227 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
230 [Kaye, p. 426. A most valuable exposition of these passages on justification. See Elucidation XIV., infra.]
234 [This ingenious statement explains the author's constant assertion that truth, and to some extent saving truth, was to be found in Greek philosophy.]
235 The deficiencies of the text in this place have been supplied from Eusebius's Chronicles.
236 i.e., Solon, in his conversation with the Egyptian priests.
237 po/lei, "city," is not in Plato.
240 Chushan-rishathaim; Judg. iii. 8.
246 Sic. Qwlea=j may be the right reading instead of Bwlea=j. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
247 Ibzan, A. V., Judg. xii. 8; 'Abaissa/n, Septuagant. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
248 Not mentioned in Scripture.
252 So Lowth corrects the text, which has five.
253 Supposed to be "son of Oded" or "Adad," i.e., Azarias.
256 She was slain in the seventh year of her reign.
257 Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
258 Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.
259 By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
265 o0 'Iwsi/ou, the reading of the text, is probably corrupt.
267 o0 kai\ 'Iwa/xaj, instead of which the text has kai\ 'Iwa/xaj.
268 The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew was written syqywhy
, the latter zybywhy
269 Lowth suplies 'Iezekih/l, which is wanting in the text.
270 He was a contemporaryof Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
273 Malachi, my angel or messenger. [Again, p. 331, infra.]
274 On account of killing the serpent, as is related in the apocryphal book, "Bel and the Dragon, or Serpent."
275 Dan. ix. 24-27. [Speaker's Commentary, Excursus, ad locum.]
277 Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words u9pe\r w\n occuring in the epistle referred to for a proper name.
278 Such, according to Harpocration, was the title of this work. In the text it is called Trigra/mmoi. Suidas calls it Triasmoi/.
279 The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.
280 Called so because he sojourned at Athens. His birthplace was Acarnania.
281 Another reading is Timo/qeoj: Sylburgius conjectures Timo/cenoj.
282 The text has Futw/, which Sylburgius conjectures has been changed from Puqw/.
283 Plato's Theages, xi. p. 128.
284 [Not to be lightly passed over. This whole paragraph is of value. Noah is the eighth preacher (2 Pet. ii. 5) of righteousness.]
285 [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.]
286 [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.]
287 i.e., of Io, the daughter of Inachus.
288 For Babulw=noj, Basile0wn has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.
290 [This assent to Plato's whim, on the part of our author, is suggestive.]
291 [This assent to Plato's whim, on the part of our author, is suggestive.]
293 [A fair parallel to the amazing traditional statement of Iranaeus, and his objection to this very idea, vol. i. p. 391, this series. Isa. lxi. 1, 2.]
294 [Mosheim, Christ. of First Three Cent., i. 432; and Josephys, Antiquities, ii. 14.]
299 [As to our author's chronology, see Elucidation XV., infra.]
300 [The work of Ezra, as Clement testifies concerning it, adds immensely to the common ideas of his place in the history of the canon.]
301 [Concerning the LXX., see cap. vii. p. 308, note 4, supra.]
302 This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo's words.
303 "He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race."-Philo.
305 [Concerning this, see Deut. xxxiii. 5. And as to "mystics," with caution, may be read advantageously, the article "Mysteries," Encyclop. Britann., vol. xxiii. p. 124.]
307 Adopting the reading filosofi/an a0i>\/caj instead of fu/sin a!caj.
309 [Eusebius, Praep Evang., ix. 4.]
310 Not in Scripture. The reference may be to Matt. vi. 33.
312 a0 privative, and polloi/, many.
313 "I AM," A.V.: Ex. iii. 14.
314 From the ancient derivation of this word from qeoj.
318 [So, the Good Physician. Jer. viii. 22.]
328 Isa. lix. 7, 8; Rom. iii. 16, 17.
329 Ps. xxxvi. 1; Rom. iii. 18.
332 1 Tim. i. 7.
334 e0poptei/a, the third and highest grade of initation into the mysteries.
335 A saying not in Scripture; but by several of the ancient Fathers attributed to Christ or an apostle. [Jones, Canon, i. 438.]
336 "That thou may'st well know whether he be a god or a man."-Homer.
339 The text has tetraxw=j, which is either a mistake for trixw=j, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture,-the mystic, the moral, and the prophetic. [And thus lays the egg which his pupil Origen was to hatch, and to nurse into a brood of mysticism.]
341 [See Shepherd of Hermas, i. p. 14, ante. S.]
343 Gen. xvii. 4. "As for me, behold, My convenant is with thee."-A.V.
344 The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.
345 Referring to an apocryphal book so called. [This book is not cited as Scripture, but (valeat quantum) as containing a saying attributed to St. Peter. Clement quotes it not infrequently. A very full and valuable account of it may be found in Lardner, vol. ii. p. 252, et seqq. Not less valuable is the account given by Jones, On the Canon, vol. i. p. 355. See all Clement's citations, same volume, p. 345, et seqq.]
347 Book i. cap. i. p. 299, note 1.
348 Ed. Rivingtons, London, 1835.
349 Book i. cap. i. p. 301, note 9.
350 See Jones, On the Canon, vol. iii. p. 44
351 Antiquities, vol. i. p. 66, ed. Bohn.
352 Book i. cap. i. p. 301, note 10.
353 Book i. cap. i. p. 302, note 5.
354 p. 428, infra.
355 See also Fragments, p. 164, vol. ix. this series, Edin. Edition.
356 For matters further pertaining to Clement, consult Routh, i. 140, i. 148, i. 127, i. 169, ii. 59 (Eusebius, vi. 13), ii. 165, 167, 168, 171-172, 179, 307, 416, 491.
108 1 ["The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed...references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians." This quotation from one of Bishop Butler's Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.]
2 Referring in particular to the Jews.
4 The text reads a!xrhstoj: Sylburg prefers the reading eu!xrhstoj.
6 [diadidra/skei ta\ pra/gmata. A truly Platonic thrust at sophistical rhetoricians.]
7 deilhluqe/nai, suggested by Sylb. As more suitable than the dialelhqe/nai of the text.
8 Hermas-close of third vision, [cap. 13. p. 17, supra.]
14 e!nnoian, not eu!noian, as in the text.
20 Or anticipation, pro/lhyij.
22 Adopting Lowth's conjecture of supplying plh/n before qeosebei/aj.
23 John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.]
24 John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.]
25 kai\ to\ e9kou/sion is supplied as required by the sense. The text has a0kou/sion only, for which Lowth proposes to read e9kou/sion.
26 Either baptism or the imposition of hands after baptism. [For an almost pontifical decision as to this whole matter, with a very just eulogy of the German (Lutheran) confirmation-office, see Bunsen, Hippol., iii. pp. 214, 369.]
29 Instead of mononouxi/, Petavius and Lowth read mo/non, ou0xi/, as above.
31 Isa. lxiv. 4; 1 Cor. ii. 9.
32 kata/lhyin poiei= th=n pro/lhyin.
33 ou0 zw=on is here interpolated into the text, not being found in Plato.
34 Xristo/j and xrhsto/j are very frequently compared in the patristic authors.
36 Plato's sister's son and successor.
38 The words of Jacob to Esau slightly changed from the Septuagint: "For God hath shown mercy to me, and I have all things"-oti h0le/hse/ me o9 Qeo\j kai\ e!sti moi pa/nta(Gen. xxxiii. 11.);
41 So the name Israel is explained, Stromata, i. p. 334, Potter; [see p. 300, supra.]
43 [This passage, down to the reference to Plato, is unspeakably sublime. One loves Clement for this exclusive loyalty to the Saviour.]
45 The Stoics defined piety as " the knowledge of the worship of God."
47 Socrates in the Phaedrus, near the end, [p. 279.]
48 Introduced by Plato in The Laws, conversing with Socrates.
49 Taken likely from some apocryphal writing.
54 Isa. liii. 3. [That is after he became the Man of Sorrows; not originally.]
57 Laertius, in opposition to the general account, ascribes the celebrated au0to\j efa 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.
58 This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
62 Loadstone. [Philosophy of the second centure. See note in Migne.]
69 [Clement accepts the Epistle of Barnabus as an apostolic writing. For this quotation, see vol. i. p. 137, this series.]
70 The man of perfect knowledge.
71 Instead of e!kklisij, it has been proposed to read e!klusij, a term applied by the Stoics to fear; but we have e!kkisij immediately after.
72 According to the correction and translation of Lowth, who reads tw=n ou!tw= e0pidexome/nwn instead of to\n ou!twj, etc., of the text.
75 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."
78 Ezek. xxxiii. 11, xviii. 23, 32.
79 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.
85 Viz., of the angels, who according to them was Jehovah, the God of the Jews.
86 Instead of w9j peri/foboj of the text, we read with Grabe w9sperei\ fo/boj.
87 Instead of w9j peri/foboj of the text, we read with Grabe w9sperei\ fo/boj.
88 The text reads kakw=n. Lowth conjectures the change ,which we have adopted, kalw=n.
91 e[teroj e0gw/, alter ego, deriving e9tai=roj from e#teroj.
93 fe/le kasi0gnhte, Iliad, v. 359.
94 a0po/decij has been conjectured in place of a0po/deicij.
98 Rom. x. 19; Deut. xxxii. 21.
99 Rom. x. 19; Deut. xxxii. 21.
101 Hermas, [Similitudes, p. 49, supra.]
103 This clause is hopelessly corrupt; the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
106 "Them that are far off, and them that are nigh" (Eph. ii. 13).
111 Ex. xvi. 36, Septuagint; "the tenth part of an ephah,"A.V.
113 Matt. xv. 11, 19.
115 The text here reads qew=n, arising in all probability from the transcriber mistaking the numeral q for the above.
116 Prov. xi. 14, Septuagint; "Where no counsel is, the people fall,"A.V.
120 [See Elucidation III. at the end of this second book.]
121 Prov. x. 21, Septuagint; "feed many," A.V.
123 i.e., Past and Future, between which lies the Present.
124 Pastor of Hermas, book i. vision iii. chap. viii. vol. i. p. 15.
125 See Pastor of Hermas, book ii. commandt. iv. ch. ii. [vol. i. p. 22], for the sense of this passage.
128 [The penitential system of the early Church was no mere sponge like that of the later Latins, which turns Christ into "the minister of sin."]