III.
(Willing Souls, cap. xxi. [139]p. 597.)
On the subject of free-will, so profusely illustrated by Clement, I have foreborne to add any comments. But Segaar's Excursus (iv. p. 410) is worthy of being consulted. On Clement's ideas of Hades and the intermediate state, I have made no comment; but Segaar's endeavour to state judicially the view of our author (Excursus, x. p. 421), though in some particulars it seems to me unsatisfactory, is also worthy of examination.
If a number of other important points have been apparently overlooked in my Elucidations, it is because I fear I have already gone beyond the conditions and limitations of my work.
[3923] 1 Cor. i. 26, 27.
[3924] For Gnostic, Intellector is used, p. 577. Why not use the Latin word Perfector? The idea is not simply perfectus: Clement's Gnostic is a gnomon, actively indexing the mind of Christ.
[3838] [The solemn words of our Lord about the perils of wealth and "the deceitfulness of riches" are much insisted on by Hermas, especially in the beautiful opening of the Similitudes (book iii.); and it seems remarkable, that, even in the age of martyrs and confessors, such warnings should have seemed needful. Clement is deeply impressed with the duty of enforcing such doctrine; and perhaps the germ of this very interesting essay is to be found in that eloquent passage in his Stromata (book ii. cap. 5, pp. [140]351, [141]352), to which the reader may do well to recur, using it as a preface to the following pages. [142]Elucidation I.]
[3839] Rom. xi. 36.
[3840] This clause is defective in the ms. and is translated as supplemented by Fell from conjecture.
[3841] Matt. xix. 24.
[3842] Mark x. 17-31. Clement does not give always Mark's ipsissima verba.
[3843] Instead of meinai Fell here suggests me heinai, non-being.
[3844] Matt. xi. 27.
[3845] John i. 17.
[3846] Rom. vii. 12.
[3847] Gal. iii. 24.
[3848] Matt. xix. 21.
[3849] The reading of the ms. is prathenai, which is corrupt. We have changed it into peritheinai. Various other emendations have been proposed. Perhaps it should be prostheinai, "to add."
[3850] Luke x. 41, 42.
[3851] The application of the words he kaine ktisis to Christ has been much discussed. Segaar has a long note on it, the purport of which he thus sums up: he kaine ktisis is a creature to whom nothing has ever existed on earth equal or like, man but also God, through whom is true light and everlasting life. [The translator has largely availed himself of the valuable edition and notes of Charles Segaar (ed. Utrecht, 1816), concerning whom see [143]Elucidation II.]
[3852] Luke xvi. 9.
[3853] Matt. vi. 19.
[3854] Luke v. 29; xix. 9.
[3855] Matt. xii. 34, 35.
[3856] Matt. v. 3.
[3857] Matt. v. 6.
[3858] mathematikos. Fell sugests instead of this reading of the text, pneumatikos or memelemenos.
[3859] Matt. v. 39.
[3860] ho kata pneuma hou ptochos ... phesi. Segaar omits ou, and so makes ho kata pneuma k.t.l. the nominative to phesi. It seems better, with the Latin translator, to render as above, which supposes the change of ho into os.
[3861] Matt. xi. 12. [[144]Elucidation III.]
[3862] Matt. xvii. 27.
[3863] The text is the reading on the margin of the first edition. The reading of the ms., tou logou, is ammended by Segaar into to tou logou, "as the saying is."
[3864] Mark x. 29, 30, [quoted inexactly. S.]
[3865] Luke xiv. 26.
[3866] Segaar emends anapausin to apolausin "enjoyment."
[3867] 1 Cor. ii. 9; 1 Pet. i. 12.
[3868] Matt. v. 9.
[3869] 2 Cor. iv. 18.
[3870] Mark x. 31.
[3871] saphenismon, here adopted insted of the reading sophismon, which yields no suitable sense.
[3872] Mark x. 25.
[3873] A work mentioned elsewhere.
[3874] Matt. xxii. 36-38.
[3875] Matt. xxii. 39.
[3876] Luke x. 29.
[3877] Luke x. 36, 37.
[3878] Combefisius reads "Spirit."
[3879] Matt. vii. 21.
[3880] Luke vi. 46.
[3881] Matt. xiii. 16, 17.
[3882] Matt. xxv. 34, etc.
[3883] Matt. x. 40; Luke x. 16.
[3884] Matt. xviii. 10.
[3885] Luke xii. 32.
[3886] Matt. xi. 11.
[3887] Matt. x. 41.
[3888] Luke xvi. 9.
[3889] 2 Cor. ix. 7.
[3890] kathara, Segaar, for katha of the ms.
[3891] Luke vi. 30.
[3892] This, the reading of the ms., has been altered by several editors, but is justly defended by Segaar.
[3893] gen olen, for which Fell reads ten holen.
[3894] Matt. x. 22.
[3895] tinon, for which the text has timon.
[3896] Matt. vii. 1, 2; Luke vi. 37, 38.
[3897] pais.
[3898] 2 Cor. iv. 7.
[3899] paidos.
[3900] Perhaps alla has got transposed, and we should read, "but to speak to the king," etc.
[3901] Matt. v. 13, 14.
[3902] Segaar reads: For what more should I say? Behold the mysteries of love.
[3903] Ethelunthe, which occurs immediately after this, has been suggested as the right reading here. The text has etherathe.
[3904] 1 John iii. 14, 15.
[3905] 1 Cor. xiii. 5.
[3906] 1 Pet. iv. 8.
[3907] 1 John iv. 18.
[3908] 1 Cor. xiii. 4-8, 13.
[3909] i.e., of baptism.
[3910] Luke xv. 10.
[3911] Hos. vi. 6; Matt. ix. 13.
[3912] Ezek. xviii. 23.
[3913] Isa. i. 18.
[3914] Matt. vi. 14.
[3915] Luke xi. 13.
[3916] Quoted with a slight variation by Justin Martyr, Dialogue with Trypho, ch. xlvii., vol. i. p. 219, and supposed by Grabe to be a quotation from the Apocryphal Gospel to the Hebrews.
[3917] Anonetoi, for which the text has anoetoi.
[3918] Gal. vi. 7.
[3919] muthos.
[3920] logos.
[3921] Said to be Smyrna.
[3922] rhesesi lhogon, for which Cod. Reg. Gall. reads seiresi logon.
Subject Indexes