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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3238] Eusebius reads, “invoking the common Father, God,” viz., Πανελλήνιος Ζεύς, as Pausanias relates.
[3241] Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.
[3246] [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. Elucidation II.]
[3247] [See the unsatisfactory note in ed. Migne, ad locum.]
[3248] [See interesting remarks of Professor Cook, Religion and Chemistry (first edition), p. 44. This whole passage of our author, on the sounds of Sinai and the angelic trumpets, touches a curious matter, which must be referred, as here, to the unlimited power of God.]
[3250] Ὠροσκόοπος. [Elucidation III.]
[3252] [Instructive remarks on the confusions, etc., in Greek authors, may be seen in Schliemann, Mycenœ, p. 36, ed. New York, 1878.]
Chapter V.—The Greeks Had Some Knowledge of the True God.
[3253] We have the same statement made, Stromata, i. 19, p. 322, ante, Potter p. 372; also v. 14, p. 465, ante, Potter p. 730,—in all of which Lowth adopts περίφρασιν as the true reading, instead of περίφασιν. In the first of these passages, Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, “The Unknown God.” Joannes Clericus proposes to read παράφασιν (palpitatio), touching, feeling after. [See Strom., p. 321, and p. 464, note 1.]
[3254] i.e., “The Word of God’s power is His Son.”
[3255] Instead of ἡν … ἐξουσίας, as in the text, we read ὦν εξουσίαν .
[3256] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.
[3257] [A strange passage; but its “darkness visible” seems to lend some help to the understanding of the puzzle about the second-first Sabbath of Luke vi. 1.]
[3258] i.e., of atonement.
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