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45 i.e., washed.

46 Eusebius reads, "invoking the common Father, God," viz., Panellh/nioj, as Pausanias relates.

47 1 Sam. xi. 18.

48 Matt. v. 45.

49 Instead of nou=son sidhro/n, the sense requires that we should, with Sylburgius, read nou/soisi dhro/n.

50 Ps. lxxxiv. 1.

51 Deut. x. 16, 17.

52 Isa. xl. 26.

53 1 Tim. vi. 16.

54 [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. Elucidation II.]

55 [See the unsatisfactory note in ed. Migne, ad locum.]

56 [See interesting remarks of Professor Cook, Religion and Chemistry (first edition), p. 44. This whole passage of our author, on the sounds of Sinai and the angelic trumpets touches a curious matter, which must be referred, as here, to the unlimited power of God.]

57 Deut. iv. 12.

58 'Wrosko/opoj. [Elucidation III.]

59 [Elucidation IV.]

60 [Instructive remarks on the confusions, etc., in Greek authors, may be seen in Schliemann, Mycenae, p. 36, ed. New York, 1878.]

61 We have the same statement made, Stromata, i. 19, p. 322, ante, Potter p. 372; also v. 14, p. 465, ante, Potter p. 730,-in all of which Lowth adopts peri/frasin as the true reading, instead of peri/fasin. In the first of these passages ,Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, "The Unknown God." Joannes Clericus proposes to read para/fasin (palpitatio), touching, feeling after. [See Strom., p. 321, and p. 464, note 1.]

62 i.e., "The Word of God's power is His Son."

63 Instead of h9n ... e0cousi/aj , as in the text, we read w[n ecousi/an .

64 None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.

65 [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.]

66 i.e., of atonement.

67 Jer. xxxi. 31, 32; Heb. viii. 8-10.

68 Most likely taken from some apocryphal book bearing the name of Paul.

194 69 [The ideas on which our author bases his views of Christ's descent into the invisible world, are well expounded by Kaye, p. 189.]

70 Matt. xxiii. 4; Luke xi. 46.

71 Matt. ix. 22, etc.

72 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."

73 eu0hggeli/sqai used actively for eu0aggeli/sai, as also immediately after eu0hggelisme/noi for eu0aggelisa/menoi.

74 1 Pet. iii. 19, 20.

75 Potter, p. 452. [See ii. p. 357, supra.]

76 Ezek. xviii. 23, 32; xxxiii. 11, etc.

77 Hermas, book iii. chap .xvi. p. 49. Quoted also in Stromata, ii. p. 357, ante, from which the text here is corrected; Potter, 452.

78 Matt. xxvii. 52.

79 ta/cin.

80 [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.]

81 Rom. iii. 29, x. 12, etc.

82 Apparently God's voice to them. Sylburgius proposes to read fu/sewj instead of fwnh=j here.

83 1 Pet. iii. 19.

84 1 Cor. i. 24.

85 Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.

86 Deut. xxx. 15, 19.

87 Isa. i. 19, 20.

88 Ps. xvi. 9-11; Acts ii. 26-28.

89 Isa. xi. 7.

90 Isa. xliii. 20.

91 Wisd. vi. 7.

92 Ps. ix. 15.

93 Ps. ix. 9.

94 Ps. ix. 11.

95 Ps. xi. 7.

96 Ps. xi. 6, Septuagint version.

97 Sylburgius' conjecture, eu0ergetiko/n, seems greatly preferable to the reading of the text, e0nerghtiko/n.

98 [Kaye, p. 189.]

99 Grabe reads lo/goj for lao/j, "Word of the Beloved," etc.

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