73 to\ de\ e0pitelei=n dia\ to\n du/soiston koino\n bi/on is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing dia/ into h9de/a, which is simple, and leaves du/soiston (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read dia\ th\n h9donh/n, which is adopted above.
74 Or, "persecuted;" for a9dikoume/nou (Lowth) and diwkome/nou (Potter and Latin translator) have been both suggested instead of the reading of the text, diakonoume/nou.
75 prosfe/resqai and profe/resqai are both found here.
76 sunie/ntaj, and (Sylburgius) sunio/ntaj.
77 [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.]
78 [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.]
79 [Philo is here quoted by editors, and a passage from Plato. "Sophists," indeed! With insane persons, and in like cases, looser moralists have argued thus, but Clement justly credits it to Sophistry. Elucidation I.]
80 Rom. ii. 25; Eph. ii. 11. [Plainly, he introduces this example of an apparent inconsistency, because only so far he supposes the Gnostic may allow himself, without playing false, to temporize.]
81 1 Cor. ix. 19, etc.
82 This sentence is obscure, and has been construed and amended variously.
83 Luke xix. 26.
84 [Tw=n katepeigo/ntwn gnw=sij. This definition must be borne in mind. It destroys all pretences that anything belonging to the faith, i.e., dogma, might belong to an esoteric syste,.]
85 Luke xx. 36.
86 Ps. xxiv. 3-6.
87 Heb. i. 3.
88 Matt. xi. 27.
89 1 Cor. xiv. 6.
90 1 Cor. xiii. 3.
91 [Here, also, the morality of the true Gnostic is distinguished from the sytsem of dogmas, thn tw=n dogma/twn qewri/an. Elucidation II.]
92 [Others see the letter only, but the true Gnostic penetrates to the spirit, of the law.]
93 [Here is no toleration of untruth. See p. 538, supra.]
94 [The bearing of this beautiful anecdote upon clerical wedlock and the sanctity of the married life must be obvious.]
95 [1 Cor. vii. 29. S.]
96 [Brute bravery is here finely contrasted with real courage: a distinction rarely recognised by the multitude. Thus the man who trembles, yet goes into peril in view of duty, is the real hero. Yet the insensible brute, who does not appreciate the danger, often passes for his superior, with the majority of men.]
97 [Again note our author's fidelity to the law of intrepid truthfulness, and compare pp. 538, 540.]
98 [Jas. v. 12. S.]
99 Eph. iv. 13.
100 [The habit of beneficence is a form of virtue, which the Gospel alone has bred among mankind.]
101 o9ra=|: or, desires, e9ra=|, as Sylburgius suggests.
102 Prov. i. 7.
103 1 Cor. xiii. 7.
104 1 Thess. ii. 4.
105 [This striking tribute to chaste marriage as consistent with Christian perfection exemplified by apostles, and in many things superior to the selfishness of celibacy, is of the highest importance in the support of a true Catholicity, against the false. p. 541, note i.]
106 Matt. vi. 24; Luke xvi. 13.
["Rapt into still communion that transcends
The imperfect offices of prayer and praise."
Wordsworth: Excursion, book i. 208.]