[1] Epiph. Hær. xxxii. 6.
[2] Strom. lib. i. c. v.
[3] Eusebius, Hist. Eccl. vi. 6.
[4] Hieron. Lib. de Viris illustribus, c. 38; Ph. Bibl. 111.
[5] Eusebius, Hist. Eccl. vi. 13, Phot. Bibl. 111.
[6] Hist. Eccl. vi. 6.
[7] The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.
[8] Isa. ii. 3.
[9] Ps. xcvi. 1, xcviii. 1.
[10] Odyssey, v. 220.
[11] Matt. iii. 9; Luke iii. 8.
[12] Matt. iii. 7; Luke iii. 7.
[13] Tit. iii. 3–5.
[14] Probably a quotation from a hymn.
[15] Ps. cx. 3. Septuagint has, “before the morning star.”
[16] John i. 1.
[17] Tit. ii. 11–13.
[18] Eph. ii. 2.
[19] Phil. ii. 6, 7.
[20] John i. 23.
[21] Isa. xl. 3.
[22] Isa. liv. 1.
[23] This may be translated, “of God the Christ.”
[24] John x. 9.
[25] Matt. xi. 27.
[26] What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath.
[27] ἂχρηστα χρηστήρια
[28] The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.”
[29] The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan.
[30] Proserpine or Pherephatta.
[31] The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
[32] This sentence is read variously in various editions.
[33] Eph. ii. 12.
[34] Euripides.
[35] Eph. ii. 3–5.
[36] Iliad, v. 31.
[37] Iliad, v. 385.
[38] Iliad, xviii. 410.
[39] Iliad, iii. 243. Lord Derby’s translation is used in extracts from the Iliad.
[40] The MSS. read “small,” but the true reading is doubtless “tall.”
[41] Iliad, i. 527.
[42] Iliad, viii. 324.
[43] Meursius proposed to read, “at Agra.”
[44] The beams of Sol or the Sun is an emendation of Potter’s. The MSS. read “the Elean Augeas.”
[45] Odyss. xix. 163.
[46] So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.
[47] An obscene epithet, derived from χοῖρος, a sow, used metonymically for muliebria, and θλίβω, to press or rub.
[48] Hesiod, Works and Days, I. i. 250.
[49] Iliad, iv. 49.
[50] Plutarch, xx.
[51] Iliad, iii. v. 33.
[52] If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.”
[53] Odyss. xx. v. 351.
[54] Vulg. Sybillini, p. 253.
[55] Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.
[56] Iliad, xvi. 433.
[57] Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους.
[58] Odyss. viii. v. 266.
[59] Sibyl. Justin Martyr, Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304.
[60] Ex. xx. 4.
[61] Ps. xcvi. 5.
[62] Ps. xxxiii. 6.
[63] Ps. viii. 4.
[64] Gal. iv. 9.
[65] Timæus.
[66] Deut. xxv. 13, 15.
[67] The Sibyl.
[68] Or Asseus, native of Asso.
[69] Il. iii. 405.
[70] Il. vi. 132.
[71] Orestes, 590.
[72] Ion, 422.
[73] Jer. xxiii. 24.
[74] Isa. xl. 12.
[75] Isa. lxiv. 1, 2.
[76] Isa. lxvi. 1.
[77] Jer. viii. 2, xxx. 20, iv. 6.
[78] Deut. xxxii. 39.
[79] Amos iv. 13.
[80] Isa. xlv. 19, 20.
[81] Isa. xlv. 21–23.
[82] Isa. xl. 18, 19.
[83] Isa. x. 10, 11.
[84] Isa. x. 14.
[85] Prov. viii. 22.
[86] Prov. xi. 6.
[87] Prov. vi. 9.
[88] Prov. vi. 11.
[89] Prov. vi. 23.
[90] Jer. x. 12.
[91] Deut. xi. 4, 13, x. 20.
[92] Ps. ii, 12, 13.
[93] Ps. iv. 3.
[94] Rom. i. 21, 23, 25.
[95] Gen. i. 1.
[96] This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
[97] Matt. v. 18.
[98] Prov. iii. 11.
[99] Heb. xii. 21.
[100] Matt. xxv. 41, 46.
[101] Eph. iv. 17–19.
[102] Eph. v. 14.
[103] Ps. cx. 3.
[104] Ps. xcv. 8, 9.
[105] Ps. xcv. 9–11.
[106] Ps. xcv. 7.
[107] 1 Tim. i. 14.
[108] 1 Tim. iv. 10.
[109] 2 Tim. iii. 15.
[110] 1 Tim. iii. 16, 17.
[111] Matt. iv. 17.
[112] Phil. iv. 5.
[113] Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.
[114] Ps. xxxiv. 12.
[115] Zech. iii. 2.
[116] Iliad, ii. 315.
[117] Isa. i. 3.
[118] Isa. liv. 17.
[119] Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[120] Isa. lv. 1.
[121] 1 Cor. ii. 9.
[122] Deut. xxx. 15.
[123] Isa. i. 20.
[124] Isa. i. 20, xxxiii. 11.
[125] Minerva.
[126] Gen. i. 26.
[127] John iii. 19.
[128] Odyss. xiii. 203.
[129] A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.
[130] Ps. xxiv. 1; 1 Cor. x. 26, 28.
[131] The expression “conquered by brass or iron” is borrowed from Homer (Il. viii. 534). Brass, or copper, and iron were the metals of which arms were made.
[132] Matt. vi. 20, 21.
[133] Ps. lviii. 4, 5.
[134] “They” seems to refer to sanctity and the word.
[135] Ps. lxxii. 9.
[136] Ps. lxii. 8.
[137] Ps. lxx. 4.
[138] Ex. xx. 13–16; Deut. vi. 3.
[139] Luke vi. 29.
[140] Matt. v. 28.
[141] Gal. iii. 28, vi. 15.
[142] Iliad, v. 128.
[143] Ps. xix. 11.
[144] Ps. xxii. 23.
[145] Rom. viii. 17.
[146] Heb. ii. 11.
[147] Aratus.
[148] Heb. viii. 10–12; Jer. xxxi. 33, 34.
[149] Il. vi. 236.
[150] Eph. vi. 14–17.
[151] Isa. lviii. 9.
[152] Odys. xii. 226.
[153] Odys. xii. 184.
[154] 1 Cor. ii. 9.
[155] Eurip. Bacch. 916.
[156] Matt. xi. 28, 29, 30.
[157] Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.
[158] Ps. lxxxii. 6.
[159] Ps. lxxiii. 1.
[160] The pædagogus.
[161] Num. vi. 9.
[162] Num. vi. 2.
[163] Ps. lxxxvi. 2, 3.
[164] Mark ii. 11.
[165] John xi. 23.
[166] Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’s seeing what He had previously within Him merely as a hidden power.
[167] John xvi. 27.
[168] John xvii. 23.
[169] Matt. xv. 14.
[170] John i. 14.
[171] Luke xx. 34.
[172] John xxi. 4, 5.
[173] Matt. xix. 14.
[174] Matt. xviii. 3.
[175] Matt. xxi. 9.
[176] Matt. xxi. 16; Ps. viii. 3.
[177] John xiii. 33.
[178] Matt. xi. 16, 17.
[179] Ps. cxiii. 18.
[180] Isa. viii.
[181] Matt. xxv. 33.
[182] Matt. x. 16.
[183] Lev. xv. 29, xii. 8; Luke ii. 24.
[184] Matt. xxiii. 37.
[185] Isa. lxv. 15, 16.
[186] Jer. v. 8.
[187] Zech. ix. 9; Gen. xlix. 11.
[188] Isa. xl. 11.
[189] Matt. xviii. 1.
[190] Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God.
[191] Matt. vi 34.
[192] Ps. v. 6.
[193] 2 Cor. xi. 2.
[194] Eph. iv. 13–15.
[195] 1 Thess. ii. 6, 7.
[196] Isa. lxvi. 2.
[197] Rom. xvi. 19.
[198] Matt. xi. 27; Luke x. 28.