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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3165] Iliad, viii. 69.
[3166] These lines of Æschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, ἄπλατος ὁρμή: Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.
[3167] Ps. lxviii. 8. [Comp. Coleridge’s Hymn in Chamounix.]
[3168] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
[3169] γνωμικώτατα. Eusebius reads γενιικώτατον, agreeing with πατἐρα.
[3170] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.
[3171] Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.
[3172] Plato, Rep., book vii.
[3173] [Pearson, On the Creed, p. 47.]
[3174] According to the reading in Eusebius, πᾶν ἔθνος ἑῷον πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.
[3175] Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).
[3176] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has περίφασιν; but περίφρασιν, which is in Eusebius, is preferable.
[3177] [See p. 379, Elucidation I., supra.]
[3179] Jonah i. 6, 9, 14.
[3180] Mal. i. 10-11, 14. [The prophetic present-future.]
[3181] Perhaps Bacchylides.
[3182] ἀρχαίαν.
[3183] The reading of H. Stephanus, ἀγαθὰς Ὥρας, is adopted in the translation. The text has ἀγαθὰ σωτῆρας. Some supply Ὦρας, and at the same time retain σωτῆρας.
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