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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3424] i.e., the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένη, dative, agreeing with fatness, which seems to be a mistake.
[3425] Or inoculation (ἐνοφθαλμισμός).
[3426] Wisd. vi. 12-15.
[3427] Wisd. ii. 16.
[3428] Wisd. vi. 17-20.
[3429] 1 Cor. ix. 19. [Note τὰ κύρια τῶν δογμάτων.]
[3430] Dan. v. 7, 29. [Note τὰ κύρια τῶν δογμάτων.]
[3431] [The Scriptures the authority; the canon of interpretation is the harmony of law and Gospel as first opened by Christ Himself in the walk to Emmaus. Luke xxiv. 31.]
[3435] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὠς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὺπάρχουσαν into ὺπαρχούσῃ.
[3436] μετ᾽ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτου instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.
[3437] If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
[3439] Prov. i. 5, 6. [Elucidation IX.]
[3440] i.e., Solomon.
[3441] [This volume, p. 11, supra.]
[3443] [In the walk to Emmaus, and by the Spirit bringing all things to remembrance. John xiv. 26.]
[3444] Mark x. 48, etc.
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