256 Prov. i. 23-31. [Often cited by this name in primitive writers.]
257 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ipon, which have been supposed to indicate eipon or elipon. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
259 Literally, "an eternal throne."
260 Literally, "From the ages to the ages of ages."
261 [Note St. Clement's frequent doxologies.][N.B.-The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on the Life and Epistles of St. Paul. See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whold subject of St. Paul's relations with British Christians is treated by Williams, in his Antiquities of the Cymry, with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim x. 21), in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's Horae Paulinae, p. 40. London, 1820.]
1 apostolwn genomenoj maqhthj. Cap. xi.
1 Literally, "trusting in what God, etc., they look down."
3 Some read, "that you by hearing may be edified."
5 Literally, "which is deceiving."
6 Literally, "of what substance, or of what form."
7 Some make this and the following clauses affirmative instead of interrogative.
8 The text is here corrupt. Several attempts at emendation have been made, but without any marked success.
9 Some read, "Who of you would tolerate these things?" etc.
10 The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense.
11 The text here is very doubtful. We have followed that adopted by most critics.
12 Otto, residing on ms. authority, omits the negative, but the sense seems to require its insertion.
15 This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when tree stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day (nuxqhmeron) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described.
16 Otto supplies the lacunna which here occurs in the mss. so as to read datadiairein.
17 The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.
19 Literally, "cast away foetuses."
20 Otto omits "bed," which is an emendation, and gives the second "common" the sense of unclean.
28 Literally, "keeps together."
29 Literally, "keeps together."
31 Or, "though punished, increase in number daily."
34 The word "sun," though omitted in the mss., should manifestly be inserted.
35 Literally, "has received to observe."
37 "God" here refers to the person sent.
38 [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.