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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[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.
[3259] Jer. xxxi. 31, 32; Heb. viii. 8-10.
[3260] Most likely taken from some apocryphal book bearing the name of Paul.
Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades.
[3261] [The ideas on which our author bases his views of Christ’s descent into the invisible world, are well expounded by Kaye, p. 189.]
[3262] Matt. xxiii. 4; Luke xi. 46.
[3263] Matt. ix. 22, etc.
[3264] The passage which seems to be alluded to here is Job xxviii. 22, “Destruction and Death say, We have heard the fame thereof with our ears.”
[3265] εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.
[3267] Potter, p. 452. [See ii. p. 357, supra.]
[3268] Ezek. xviii. 23, 32; xxxiii. 11, etc.
[3269] Hermas, book iii. chap. xvi. p. 49. Quoted also in Stromata, ii. p. 357, ante, from which the text here is corrected; Potter, 452.
[3271] τάξιν.
[3272] [In connection with John v. 25, we may suppose that the opening of the graves, at the passion and resurrection, is an intimation of some sublime mystery, perhaps such as here intimated.]
[3273] Rom. iii. 29, x. 12, etc.
[3274] Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.
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