[617] Zeph. i. 18.
[618] Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light.
[619] εἴδωλον, an appearance, an image.
[620] Hos. ii. 8.
[621] Hos. ii. 13.
[622] By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10).
[623] Prov. xix. 17.
[624] Prov. x. 4.
[625] Prov. iii. 13–15.
[626] 1 Cor. ii. 9.
[627] Odyss. iv. 457.
[628] Phil. ii. 7.
[629] 1 Cor. xiii. 4.
[630] Isa. liii. 2, 3.
[631] Aristophanes, Lysistrata.
[632] Prov. ix. 18.
[633] Wealth.
[634] 1 Thess. ii. 17.
[635] Jer. iv. 30.
[636] 2 Cor. iv. 18.
[637] 1 Sam. xvi. 7.
[638] 2 Cor. v. 7.
[639] Iphigenia in Aulis, 71.
[640] Phaethon of Euripides.
[641] Gen. vi. 1, 2.
[642] Dan. vii. 9.
[643] Matt. v. 36.
[644] Ecclus. xxv. 6.
[645] Eph. iv. 20–24.
[646] Matt. x. 30.
[647] ἐγκαταριθμημένην seems to be here used in a middle, not a passive sense, as καταριθμημένος is sometimes.
[648] 2 Cor. xiii. 5.
[649] Deut. xxiii. 17.
[650] Rom. viii. 28, 29.
[651] Lev. xix. 29.
[652] Ps. cxxxiii. 2.
[653] Ecclus. xix. 26, 27.
[654] Hesiod, Works and Days, i. 232.
[655] Of which they drink.
[656] 1 Sam. viii. 13.
[657] Ex. xxiii. 2.
[658] Ecclus. xi. 31.
[659] Ecclus. xi. 31.
[660] Ecclus. ix. 22.
[661] Eph. v. 3.
[662] Φοξός, in allusion to Thersites, to which Homer applies this epithet.
[663] Prov. xix. 17.
[664] Matt. xxv. 40.
[665] Prov. x. 4.
[666] Hes. Works and Days, ii. 371.
[667] Matt. v. 28.
[668] John i. 3.
[669] Prov. viii. 10, 11.
[670] Prov. viii. 19.
[671] Prov. xi. 24.
[672] Ps. cxii. 9.
[673] Matt. vii. 7, 8.
[674] Prov. iii. 5.
[675] 1 Kings xix. 4, 6.
[676] Luke x. 4.
[677] Prov. xiii. 8.
[678] Deut. viii. 3; Matt. iv. 4.
[679] The word used by Clement here for frugality is εὐτέλεια, and he supposes the word to mean originally “spending well.” A proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary.
[680] Euripid. Orestes, 587.
[681] Hesiod, Works and Days, i. 291.
[682] Ibid.
[683] Ibid.
[684] Jude 5, 6.
[685] Following Lowth’s conjecture of κακοφρόνων instead of that of the text, κακόφρονας.
[686] ἀνθρωπογναφεῖα.
[687] Matt. xxiii. 27.
[688] Matt. xxiii. 25, 26.
[689] Isa. iv. 4.
[690] Prov. xxxi. 19, 20, Septuagint.
[691] Gen. xviii. 6.
[692] Gen. xxix. 9.
[693] Ibid.
[694] φενίνδα or φεννίς.
[695] The text has ἦλθεν. The true reading, doubtless, is ἤληθεν. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch.
[696] Gen. xxx. 37. Not poplar, as in A. V.
[697] Gen. xviii. 8.
[698] 1 Pet. ii. 12.
[699] Plato’s words are: “The web is not to be more than a woman’s work for a month. White colour is peculiarly becoming for the gods in other things, but especially in cloth. Dyes are not to be applied, except for warlike decorations.”—Plato, De Legibus, xii. 992.
[700] Κατὰ Λόγον. The reading in the text is κατάλογον.
[701] Rom. xiii. 14.
[702] Prov. xi. 22.
[703] Εὐτυχούσαις, for which the text has ἑντοχούσαις.
[704] Ecclus. xxi. 24.
[705] Masculine.
[706] γεγλυμμένους, written on the margin of Reg. for γεγυμνωμένους (naked) of the text.
[707] Ps. cxxxiii. 2.
[708] “Not” does not occur in the MSS.
[709] For δεδοικότες, the conjectural emendation δεδυκότες has been adopted.
[710] Φυλάσσειν, Sylburg and Bod. Reg., agrees better than μαλάσσειν with the context.
[711] 1 Cor. xi. 3. Nov. reads “Christ,” as in St. Paul, instead of “God.”
[712] 1 Tim. ii. 9.
[713] 1 Pet. iii. 1–4.
[714] In reference to Prov. xxxi. 22.
[715] Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety of reading.
[716] Prov. xii. 4.
[717] Prov. v. 3–5, Septuagint.
[718] We have read from Nov. σοφροσύνη for σοφροσύνης.
[719] From some comic poet.
[720] Nov. reads ὤραν ἀπολείπει. In the translation the conjecture ὤρα ἀπολείπειν is adopted.
[721] An adaptation of Prov. v. 5, 6.
[722] An imitation of Zeno’s saying, “It is better to slip with the feet than the tongue.”
[723] Quoting from memory, he has substituted ἔκκοψον for ἔξελε (Matt. v. 29).
[724] Prov. x. 10.
[725] Ecclus. xxvi. 12.
[726] Col. iii. 5, 6.
[727] Prov. ix. 13–18.
[728] τὸ ἄσχημον σχῆμα (Isa. iii. 16, 17), Sept.
[729] ά κύων, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself (Iliad, vi. 344, v. 356).
[730] 1 Pet. ii. 18.
[731] 1 Pet. iii. 8. Clement has substituted ταπεινόφρονες for φιλόφρονες (courteous).
[732] This passage has been variously amended and translated. The reading of the text has been adhered to, but ὀρθόνου has been coupled with what follows.
[733] Sylburg suggests παριούσας (passing by) instead of παριζούσας.
[734] κύβος, a die marked on all the six sides.
[735] διὰ τῶν ἀστραγάλων. The ἀστραγάλοι were dice marked on four sides only. Clement seems to use these terms here indifferently.
[736] Lowth’s conjecture of ἔρως instead of ἐρᾶ has been adopted.
[737] Lev. xi. 13, 14; Deut. xiv. 12.
[738] Ps. i. 1, Septuagint.
[739] Acts iii. 14.
[740] ἀναμιξίας adopted instead of the reading ἀμιξίας, which is plainly wrong.
[741] λιχνευούσης on the authority of the Pal. MS. Nov. Reg. Bod.
[742] Ex. xx. 7.
[743] In allusion to the cleansing of the temple (John ii. 13–17; Matt. xxi. 12, 13; Luke xix. 45, 46).
[744] 1 Cor. xi. 5.
[745] Matt. viii. 22.
[746] 1 Cor. vi. 9, 10.
[747] Rom. xvi. 16.
[748] 1 John iv. 7.
[749] Matt. v. 13.
[750] Prov. xxvii. 14.
[751] Prov. iv. 25.
[752] 2 Cor. viii. 20, 21.
[753] Ecclus. ix. 8.
[754] Ecclus. ix. 8.
[755] 1 Pet. i. 17–19.
[756] 1 Pet. iv. 3.
[757] Ps. xxxiii. 16, 17; 1 Pet. iii. 13.
[758] Prov. x. 10, Sept.
[759] Ezek. xviii. 23.
[760] 1 Cor. ii. 9.
[761] Ps. i. 6.
[762] Isa. xlv. 3.
[763] Rom. xi. 33.
[764] Luke vi. 31.
[765] Matt. xxii. 37, 39, 40.
[766] Ex. xx.; Deut. v.
[767] Isa. i. 16, 17, 18.
[768] Where, no one knows.
[769] Isa. lviii. 7, 8, 9.
[770] Isa. i. 7, 11, 13.
[771] Isa. i. 11–13.
[772] Ps. li. 19.
[773] Not in Scripture.
[774] Luke xvii. 3, 4.
[775] Prov. xiii. 11.
[776] 1 Pet. iv. 8.
[777] Matt. xxii. 21; Mark xii. 17; Luke xx. 28.
[778] In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here.
[779] Isa. v. 20, 21.
[780] Luke xiv. 11, xviii. 14.
[781] Prov. xvi. Sept.
[782] Matt. v. 40; Luke vi. 27–29.
[783] Matt. xxi. 22.
[784] Prov. xiii. 24.
[785] Luke xi. 43.
[786] Matt. xxv. 34–36, 40, 46.
[787] ὸι ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg.
[788] φρόνιμοι, not found in Eph. v. 1.
[789] Eph. iv. 25–29, v. 1, 2, 22, 25, vi. 1, 4–9.
[790] Gal. v. 25, 26, vi. 2, 7, 9.
[791] 1 Thess. v. 13–15, 19–22.
[792] Col. iv. 2, 5, 6.
[793] 1 Tim. iv. 6–8.
[794] 1 Tim. vi. 2.
[795] That is, he who undertakes the instruction of those that are full-grown, as Clement does in the Stromata.
[796] 1 John ii. 2–6.
[797] Iliad, xviii. 483–485; spoken of Vulcan making the shield of Achilles.
[798] Phil. ii. 15.
[799] Αιῶνες, “celestial spirits and angels.”—Grabe, in a note on Bull’s Defence of the Nicene Creed.
[800] The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions.
[801] Or, “ships:” νηῶν, instead of νηπίων, has been suggested as better sense and better metre.
[802] Or, “rejoicing in eternity.”
[803] By altering the punctuation, we can translate thus: “Guide, O holy King, Thy children safely along the footsteps of Christ.”
[804] The word used here is ψάλωμεν, originally signifying, “Let us celebrate on a stringed instrument.” Whether it is so used here or not, may be matter of dispute.
[805] Prov. ii. 1, 2.
[806] Prov. iii. 1.
[807] Matt. xiii. 13.
[808] Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.
[809] 2 Tim. ii. 1, 2.
[810] Gal. vi. 8, 9.
[811] 2 Cor. vi. 4, 10, 11.
[812] 1 Tim. v. 21.