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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[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.
Chapter XVI.—Gnostic Exposition of the Decalogue.
[3446] i.e., the Commandments.
[3447] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii. p. 244, supra).
[3449] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the accusative, as above.
[3452] i.e., commandment. The Decalogue is in Hebrew called “the ten words.”
[3453] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
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