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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[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.
[3524] [The salvability of the heathen through Christ, is everywhere conspicuous in our author’s system; but there is a solemn dignity in the concluding paragraphs of this chapter, which deserves reflection. It would not be becoming for me to express my own views upon the subject here, but it is one assuming fresh importance in our day.]
[3525] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.
[3526] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴ´κησιν or ἡκούσης.
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son.
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