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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[3505] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἓλλησι.
[3506] [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]
[3509] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.
[3510] [Book vi. cap. 13, supra.]
[3511] Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in Exhortation to the Heathen [cap. ii. p. 177, supra.]
Chapter II.—The Son the Ruler and Saviour of All.
[3512] The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποιθησιν, confidence.
[3513] Αναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “ having received,” has been suggested by Sylburgius.
[3514] By omitting “him” (τόν), as Sylburgius does, the translation would run this: “for He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”
[3515] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.
[3517] [So called from Heraclea in Lydia.]
[3518] The magnet. [So called from the Lydian Magnesia.]
[3519] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.
[3521] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ᾽ ἐξήγησιν have been proposed.
[3523] The text has ὅτε but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.
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