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Clemens Alexandrinus (dubia), Eclogae ex Scripturis propheticis

Editors' preface

PG 9:697

ΕΚ ΤΩΝ ΠΡΟΦΗΤΙΚΩΝ ΕΚΛΟΓΑΙ

SELECTIONS FROM THE PROPHETIC SCRIPTURES.

Αʹ. Οἱ ἀμφὶ τὸν Σεδρὰχ, Μισὰχ, Ἀβδεναγὼ, ἐν τῇ καμίνῳ τοῦ πυρὸς ὑμνοῦντες τὸν Θεὸν, λέγουσιν· Εὐλογεῖτε

I. Those with Shadrach, Meshach, and Abednego, hymning God in the furnace of fire, say: Bless

Editors' notes and page, col. 697

Footnotes

- a Dan. III, 58, 59, 60. — printed under the Greek column; called in the facing Latin (col 698, "astiterunt a"): set there.

Ancient version (Latin)

EX SCRIPTURIS PROPHETICIS ECLOGAE  EX SCRIPTURIS PROPHETICIS ECLOGAE.

Footnotes

(a) ‹anchor: not visible› · call in col 698

Matth. IV, 11.

Matthew 4:11.

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(b) ‹anchor: not visible› · call in col 698

Eph. VI, 16.

Ephesians 6:16.

(printed under page 348)

Matth. XXII, 20.

Matthew 22:20.

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(d) ‹anchor: Christi secum portat› · call in col 698

Gal. VI, 17.

Galatians 6:17.

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(e) ‹anchor: in cubili conquiescunt› · call in col 698

Luc. XI, 7.

Luke 11:7.

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(f) ‹anchor: illae virgines sunt› · call in col 698

Matth. XXV, 1.

Matthew 25:1.

(printed under page 348)

(g) ‹anchor: angeli introspicere› · call in col 698

I Pet. I, 12.

1 Peter 1:12.

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(25) ‹anchor: Εὐχαὶ χειρῶν› · call in col 698

Εὐχαὶ χειρῶν. Χειρῶν supervacuum videtur, ideoque tollendum. Sylburg. Scribendum absque commate interposito εὐχαὶ χειρῶν. Nam χειρῶν ad praecedens εὐχαί referri debet, non ad sequens γονυκλισίαι, ut fit in editt. vulg. Sunt autem εὐχαὶ χειρῶν preces, quae manibus impositis, vel ad coelum sublatis fiunt, ut paulo superius dictum est. Conf. Constitut. apost. lib. VIII, c. 9, et quae ibi adnotavit Cotelerius.

"Prayers of hands." "Of hands" seems superfluous and so should be removed. Sylburg. Write εὐχαὶ χειρῶν without a comma between them, for χειρῶν must be referred to the preceding εὐχαί, not to the following γονυκλισίαι ("kneelings"), as is done in the common editions. Now "prayers of hands" are prayers made with hands laid on, or raised to heaven, as was said a little above. Compare the Apostolic Constitutions, book VIII, ch. 9, and Cotelier's notes there.

(headnote, under the title ΕΚ ΤΩΝ ΠΡΟΦΗΤΙΚΩΝ ΕΚΛΟΓΑΙ / EX SCRIPTURIS PROPHETICIS ECLOGAE; no call; full width) Excerpta ista ex propheticis, an et ipsa e Theodoti scriptis collecta sint, et an a Clemente collecta, non immerito ambigas. Nam et stilus, in nonnullis et sententiae a superioribus discrepant: neque omnia ex unius auctoris sententia deprompta esse declarat additiuncula ista p. 347: Ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν· et rursum p. 350: ὁ Πανταῖνος δ' ἡμῶν ἔλεγεν, ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις. Sylburg. — Hae Epitomae atque Electa indicio sunt, fuisse in pretio opus ipsum, sed sua prolixitate deterruisse ab scribendo: dumque illis eruditi homines ejus solantur absentiam, sic demum interiisse; ut in aliis fere contingit, quorum sic facta sunt Ἐκλογαί. Leve autem quod Clementis Ὑποτυπώσεων Eclogarum habemus, hinc colligitur, quod illis omnium pene locorum Scripturae breves expositiones aliis commistae haberentur, sic quasi confuse, quae sic paucae exstant in his Electis. Caute omnino legenda, quae sic vera falsis commista, nec satis distincta, ejus generis ad nos veterum pervenere, quantavis eruditione, monumenta. Combef.

Whether these excerpts from the prophetic writings were themselves also gathered from the writings of Theodotus, and whether they were gathered by Clement, you may with good reason doubt. For both the style and, in some places, the opinions differ from those above; and that not everything was drawn from the opinion of a single author is shown by that little addition on p. 347, "But as we would say, educative," and again on p. 350, "Our Pantaenus used to say that prophecy utters its words indefinitely [i.e. without fixed tense]." Sylburg. — These epitomes and selections are evidence that the work itself was held in esteem, but that by its length it deterred people from copying it; and while learned men consoled themselves for its absence with these, it at last perished, as commonly happens with others from which such "Eclogae" were made. That what we have of the Eclogae of Clement's Hypotyposes is slight is gathered from this: that in them brief expositions of almost all the passages of Scripture were held mixed with others, thus somewhat confusedly, of which few survive in these Selections. Remains of the ancients of this kind that have come down to us, true things thus mixed with false and not well distinguished, are to be read with every caution, however great their learning. Combefis.

(printed under page 348)

(a) ‹anchor: astiterunt› · call in col 698

Dan. III, 58, 59, 60.

Daniel 3:58, 59, 60.

(printed under page 348)

Footnotes

(a) ‹anchor: not visible› · call in col 699

Gen. I, 7.

Genesis 1:7.

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(b) ‹anchor: not visible› · call in col 699

Dan. III, 61, 62, 63, 90.

Daniel 3:61, 62, 63, 90.

(printed under page 349)

Ibid. 55.

Ibid., 55.

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(d) ‹anchor: coelum et terram› · call in col 699

Gen. I, 1.

Genesis 1:1.

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(e) ‹anchor: terra a Domino› · call in col 699

Ose. I, 2.

Hosea 1:2.

(printed under page 349)

(f) ‹anchor: magnus dies Israelis› · call in col 699

Ibid. 10, 11.

Ibid., 10, 11.

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(g) ‹anchor: Domino Deo ipsorum› · call in col 699

Ibid. 7.

Ibid., 7.

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(h) ‹anchor: sonate super excelsa› · call in col 699

Ose. V, 2, 8.

Hosea 5:2, 8.

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(26) ‹anchor: Εὐλογεῖτε ἄγγελοι τὸν Κύριον› · call in col 699

Εὐλογεῖτε ἄγγελοι τὸν Κύριον. Vulg. Bibl. in cantico trium puerorum εὐλογεῖτε ἄγγελοι Κυρίου τὸν Κύριον· et mox, Εὐλογεῖτε ὕδατα πάντα τὰ ὑπεράνω τοῦ οὐρανοῦ, τὸν Κύριον. Sylburg.

"Bless the Lord, angels." The common Bibles, in the song of the three young men, read "Bless the Lord, angels of the Lord"; and shortly after, "Bless the Lord, all waters that are above the heaven." Sylburg.

(printed under page 349)

(27) ‹anchor: Εὐλογεῖτε, τὰ ἄστ.› · call in col 699

Εὐλογεῖτε, τὰ ἄστ. Articulus τά additus ex eisdem Bibl. Eadem mox οἱ σεβόμενοι τὸν Κύριον, cum articulo. Sed non legitur hoc canticum in Hebraicis Bibliis: ideoque seorsum inter apocrypha collocatur. Sylburg.

"Bless, the stars." The article τά is added from the same Bibles. The same shortly after have οἱ σεβόμενοι τὸν Κύριον ("those who worship the Lord"), with the article. But this song is not read in the Hebrew Bibles, and so it is placed separately among the apocrypha. Sylburg.

(printed under page 349)

(28) ‹anchor: Ἐνώχ› · call in col 699

Ἐνώχ. Enochi librum citant etiam Origenes De principiis lib. IV, c. ult.; Hilarius ad psal. CXXXII; Constit. apost. auctor lib. VI, c. 16, aliique plures.

"Enoch." The book of Enoch is also cited by Origen, On First Principles, book IV, last chapter; by Hilary on Psalm 132; by the author of the Apostolic Constitutions, book VI, ch. 16; and by many others.

(printed under page 349)

(29) ‹anchor: γηγενὲς φρόνημα› · call in col 699

Γηγενὲς φρόνημα. In Flor. geminae lectionis sunt vestigia, γηγενὲς φρόνημα et γηγενῆ φρονήματα. Sylburg.

"Earth-born mind." In the Florentine manuscript there are traces of a double reading, γηγενὲς φρόνημα ("earth-born mind") and γηγενῆ φρονήματα ("earth-born minds"). Sylburg.

(printed under page 349)

(30) ‹anchor: ἡμέρα τοῦ Ἰσραήλ› · call in col 699

Μεγάλη ἡμέρα τοῦ Ἰσραήλ. Locus de magna Israelis die exstat Oseae I, 11. Sylburg.

"Great is the day of Israel." The passage on the great day of Israel is found in Hosea 1:11. Sylburg.

(printed under page 349)

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running head: 699 CLEMENS ALEXANDRINUS.
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old-edition numerals: (none)
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οἱ οὐρανοὶ, τὸν Κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας. Εἶτα, Εὐλογεῖτε, ἄγγελοι, τὸν Κύριον· εἶτα, Εὐλογεῖτε, ὕδατα καὶ πάντα τὰ ἐπάνω τοῦ οὐρανοῦ, τὸν Κύριον. Οὕτως ἐπὶ δυνάμεων τάσσουσιν αἱ Γραφαὶ καθαρῶν τοὺς οὐρανοὺς καὶ τὰ ὕδατα, ὡς καὶ ἐπὶ τῇ γενέσει δηλοῦται. Εἰκότως οὖν ποικίλως τῆς δυνάμεως ὀνομαζομένης, ἐπάγει Δανιήλ· Εὐλογείτω πᾶσα δύναμις τὸν Κύριον· εἶτα ἐφεξῆς, Εὐλογεῖτε, ἥλιος καὶ σελήνη, τὸν Κύριον· καὶ, Εὐλογεῖτε, τὰ ἄστρα τοῦ οὐρανοῦ, τὸν Κύριον· Εὐλογεῖτε, πάντες οἱ σεβόμενοι, Κύριον· τὸν Θεὸν τῶν θεῶν ὑμνεῖτε καὶ ἐξομολογεῖσθε, ὅτι εἰς πάντας τοὺς αἰῶνας τὸ ἔλεος αὐτοῦ· ἐν τῷ Δανιὴλ γέγραπται, τῶν τριῶν παίδων ἐν τῇ καμίνῳ ὑμνούντων.

the Lord, you heavens; hymn and exalt Him above all forever. Then, Bless the Lord, you angels; then, Bless the Lord, you waters and all things above the heaven. Thus the Scriptures apply the heavens and the waters to pure powers, as is also shown in Genesis. Reasonably therefore, since power is named in various ways, Daniel adds: Let every power bless the Lord; then next in order, Bless the Lord, sun and moon; and, Bless the Lord, you stars of heaven; Bless the Lord, all you who worship Him; hymn and give thanks to the God of gods, for His mercy endures to all ages: so it is written in Daniel, when the three youths hymn in the furnace.

Βʹ. Εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ χερουβὶμ, ὁ Δανιὴλ λέγει, ὁμοδοξῶν τῷ Ἐνὼχ, τῷ εἰρηκότι· Καὶ εἶδον τὰς ὕλας πάσας· ἄβυσσος γὰρ τὸ ἀπεράτωτον κατὰ τὴν ἰδίαν ὑπόστασιν, περαιούμενον δὲ τῇ δυνάμει τοῦ Θεοῦ. Αἱ τοίνυν οὐσίαι ὑλικαὶ, ἀφ' ὧν τὰ ἐπὶ μέρους γένη καὶ τὰ τούτων εἴδη γίνεται, ἄβυσσοι εἴρηνται· ἐπεὶ μόνον τὸ ὕδωρ οὐκ ἂν εἶπεν ἄβυσσον· καί τοι καὶ ὕδωρ ἄβυσσον ἡ ὕλη ἀλληγορεῖται.

II. Blessed art Thou, who lookest upon the abysses, sitting upon the cherubim, says Daniel, agreeing in doctrine with Enoch, who said: And I saw all the matters; for an abyss is that which is boundless according to its own subsistence, but bounded by the power of God. The material substances, therefore, from which the particular genera and their species come to be, are called abysses; since he would not have called water alone abysses; and yet matter is also allegorized as water and abyss.

Γʹ. Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, τὰ γήϊνα καὶ τὰ οὐράνια. Ὅτι δὲ τοῦτο ἀληθὲς, εἶπεν ὁ Κύριος πρὸς Ὡσηέ· Βάδιζε, λάβε σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας· διότι ἐκπορνεύουσα ἐκπορνεύσει ἡ γῆ ἐπὶ ὄπισθεν τοῦ Κυρίου. Οὐ γὰρ τὸ στοιχεῖον λέγει, ἀλλὰ τοὺς ἐπὶ τῷ στοιχείῳ, τοὺς γηγενὲς φρόνημα ἔχοντας.

III. In the beginning God made the heaven and the earth, the earthly and the heavenly things. And that this is true, the Lord said to Hosea: Go, take for yourself a wife of fornication and children of fornication; because the earth will commit great fornication departing from behind the Lord. For He does not mean the element, but those upon the element, who have an earthborn mindset.

Δʹ. Ὅτι δὲ ἀρχὴ ὁ Υἱὸς, Ὡσηὲ διδάσκει σαφῶς· Καὶ ἔσται, ἐν τῷ τόπῳ οὗ ἐῤῥέθη αὐτοῖς· Οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος. Καὶ συναχθήσονται οἱ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτὸ, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν, καὶ ἀναβήσονται ἐκ τῆς γῆς· ὅτι μεγάλη ἡμέρα τοῦ Ἰσραήλ. Ὧ γάρ τις πιστεύει, τοῦτον αἱρεῖται. Πιστεύει δέ τις τῷ Υἱῷ, ὅς ἐστιν ἀρχή· διὸ καὶ προσεῖπεν· Τοὺς δὲ υἱοὺς Ἰούδα ἐλεήσω, καὶ σώσω ἐν Κυρίῳ Θεῷ αὐτῶν. Σωτὴρ δὲ ὁ σώζων, Υἱὸς τοῦ Θεοῦ· οὗτος ἄρα ἡ ἀρχή.

IV. And that the Son is the beginning and head, Hosea clearly teaches: And it shall be, in the place where it was said to them, You are not My people, they also shall be called sons of the living God. And the sons of Israel shall be gathered together to the same place, and shall appoint for themselves one head, and shall come up out of the land; for great is the day of Israel. For in whom one believes, him one chooses. And one believes in the Son, who is the beginning; wherefore he also added: And I will have mercy on the sons of Judah, and will save them in the Lord their God. Now the one who saves is the Saviour, the Son of God; He therefore is the beginning.

Εʹ. Δι' Ὡσηὲ τὸ πνεῦμα, Ἐγὼ δὲ παιδευτὴς ὑμῶν, φησί. Σαλπίσατε σάλπιγγι ἐπὶ τοὺς βουνοὺς Κυρίου· ἠχήσατε ἐπὶ τῶν ὑψηλῶν. Καὶ μήτι αὐτὸ τὸ βάπτισμα, ἀναγεννήσεως ὑπάρχον σημεῖον, τῆς

V. Through Hosea the Spirit says, And I am your instructor. Sound the trumpet upon the hills of the Lord; sound aloud upon the high places. And is not baptism itself, being a sign of rebirth, a

Editors' notes and page, col. 700

Footnotes

(26) ‹anchor: Εὐλογεῖτε, ἄγγελοι, τὸν Κύριον› · call in col 700

"Bless the Lord, you angels." The common Bible text, in the canticle of the three youths, has "Bless the Lord, you angels of the Lord", and soon after, "Bless the Lord, all you waters above the heaven." Sylburg.

(printed under page 349, at the foot of the Latin column)

(27) ‹anchor: τὰ ἄστρα› · call in col 700

"Bless, the stars." The article τά has been added from the same Bible. The same has soon after οἱ σεβόμενοι τὸν Κύριον, with the article. But this canticle is not read in the Hebrew Bible, and so it is placed apart among the apocrypha. Sylburg.

(printed under page 349, at the foot of the Latin column)

(28) ‹anchor: τῷ Ἐνὼχ› · call in col 700

Ἐνώχ. Enochi librum citant etiam Origenes De principiis lib. IV, c. ult.; Hilarius ad psal. CXXXII; Constit. apost. auctor lib. VI, c. 16, aliique plures.

"Enoch." The book of Enoch is cited also by Origen, On First Principles book IV, last chapter; by Hilary on Psalm CXXXII; by the author of the Apostolic Constitutions, book VI, ch. 16; and by many others.

(printed under page 349)

(29) ‹anchor: γηγενὲς φρόνημα› · call in col 700

Γηγενὲς φρόνημα. In Flor. geminae lectionis sunt vestigia, γηγενὲς φρόνημα et γηγενῆ φρονήματα. Sylburg.

"Earthborn mindset." In Flor. there are traces of a double reading, γηγενὲς φρόνημα and γηγενῆ φρονήματα. Sylburg.

(printed under page 349)

(30) ‹anchor: μεγάλη ἡμέρα τοῦ Ἰσραήλ› · call in col 700

Μεγάλη ἡμέρα τοῦ Ἰσραήλ. Locus de magna Israelis die exstat Oseae I, 11. Sylburg.

"Great is the day of Israel." The passage on the great day of Israel stands in Hosea 1:11. Sylburg.

(printed under page 349) - Letter footnotes: b Dan. III, 61, 62, 63, 90. — c Ibid. 55. — d Gen. I, 1. — h Ose. V, 2, 8. — printed under the Greek column; called in the facing Latin (col 699): set there.

Page

running head: CLEMENS ALEXANDRINUS. 700
marginal letters: A λογεῖτε, οἱ; B Βʹ. Εὐλογημένος; C ἐκπορνεύουσα ἐκπορνεύσει; D Εʹ. Δι'
old-edition numerals: (none)
other: begins mid-word λογεῖτε from col. 697; ends mid-sentence across column break to col. 701
other: the footnote calls (26)–(30) stand in the Greek and are not set in the source line

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ὕλης ἐστὶν ἔκβασις, διὰ τῆς τοῦ Σωτῆρος διδασκαλίας μεγάλου καὶ σφοδροῦ ῥεύματος ἀεὶ φερομένου καὶ παραφέροντος ἡμᾶς; ἐξάγων οὖν τῆς ἀταξίας ἡμᾶς ὁ Κύριος, φωτίζει, εἰς τὸ φῶς ἄγων τὸ ἄσκιον καὶ οὐκ ἔτι ὑλικόν.

departure from matter, through the teaching of the Saviour, while a great and violent stream is ever borne along and sweeps us away? Leading us out of disorder, therefore, the Lord illuminates us, bringing us into the shadowless light that is no longer material.

Ϛʹ. Τοῦτον τὸν ποταμὸν τῆς ὕλης καὶ τὴν θάλασσαν διέκοψαν καὶ διέστησαν δυνάμει Κυρίου προφῆται δύο, περατουμένης τῆς ὕλης καθ' ἑκάτερον διάστημα ὕδατος· βουλήσει τοῦ Θεοῦ διυπηρέτουν καθαροὶ στρατηγοὶ ἄμφω, δι' ὧν ἐπιστεύθη τὰ σημεῖα, ἵνα δὴ ὁ δίκαιος ἐκ τῆς ὕλης γένηται, δι' αὐτῆς ὁδεύσας τὰ πρῶτα. Θατέρῳ μέν γε τῶν στρατηγῶν, καὶ τοὔνομα τοῦ Σωτῆρος ἡμῶν ἐπεβέβλητο.

VI. This river of matter and the sea two prophets cut through and parted by the power of the Lord, matter being bounded along each interval of water; by the will of God both pure commanders ministered, through whom the signs were believed, so that the righteous man might come forth out of matter, having travelled through it at first. And upon one of the two commanders the very name of our Saviour had been bestowed.

Ζʹ. Αὐτίκα δι' ὕδατος καὶ πνεύματος ἡ ἀναγέννησις, καθάπερ καὶ ἡ πᾶσα γένεσις. Πνεῦμα γὰρ Θεοῦ ἐπεφέρετο τῇ ἀβύσσῳ. Καὶ διὰ τοῦτο ὁ Σωτὴρ ἐβαπτίσατο, μὴ χρήζων αὐτὸς, ἵνα τοῖς ἀναγεννωμένοις τὸ πᾶν ὕδωρ ἁγιάσῃ. Ταύτῃ τοι οὐ μόνον τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχὴν καθαιρόμεθα. Σημεῖον γοῦν τοῦ καὶ τὰ ἀόρατα ἡμῶν ἁγιάζεσθαι, τὸ καὶ πνεύματα ἀκάθαρτα συμπεπλεγμένα τῇ ψυχῇ διυλίζεσθαι ἀπὸ τῆς γενέσεως τῆς καινῆς τε καὶ πνευματικῆς.

VII. Straightway rebirth is through water and spirit, just as all generation also is. For the Spirit of God was borne over the abyss. And on this account the Saviour was baptized, though not needing it Himself, so that He might sanctify all water for those who are reborn. In this way, then, we are purified not only in body, but also in soul. At any rate, a sign that our invisible parts also are sanctified is that unclean spirits intertwined with the soul are also strained out from the new and spiritual birth.

Ηʹ. Ὕδωρ ἐπάνω τοῦ οὐρανοῦ· ἐπεὶ τὸ βάπτισμα γίνεται δι' ὕδατος καὶ Πνεύματος, ἀλεξητήριον ὂν πυρὸς τοῦ δισσοῦ, τοῦ τε τῶν ἀοράτων ἁπτομένου καὶ τοῦ τῶν ὁρατῶν· ἀνάγκη καὶ τοῦ ὕδατος τὸ μέν τι νοητὸν, τὸ δὲ αἰσθητὸν ὑπάρχον, ἀλεξητήριον τῆς διπλόης τοῦ πυρός· καὶ τὸ μὲν ἐπίγειον ὕδωρ τὸ σῶμα ἀποῤῥύπτει, τὸ δὲ ἐπουράνιον ὕδωρ, διὰ τὸ εἶναι νοητὸν καὶ ἀόρατον, Πνεῦμα ἀλληγορεῖται ἅγιον, τῶν ἀοράτων καθαρτικὸν, οἷον τοῦ Πνεύματος ὕδωρ, ὥσπερ ἐκεῖνο τοῦ σώματος.

VIII. Water above the heaven: since baptism takes place through water and Spirit, being a defence against the twofold fire, both that which lays hold of invisible things and that which lays hold of visible things, of necessity of water also one part is intelligible and the other perceptible, as a defence against the doubleness of the fire; and the earthly water washes away the filth of the body, whereas the heavenly water, because it is intelligible and invisible, is allegorized as the Holy Spirit, purifying invisible things, as it were water of the Spirit, just as that is of the body.

Θʹ. Ὁ Θεὸς καὶ τὸν φόβον τῇ ἀγαθότητι συνέμιξε δι' ἀγαθότητα. Τὸ γὰρ συμφέρον ἑκάστῳ τοῦτο ἤδη παρέχει, ὡς ἰατρὸς ἀῤῥωστοῦντι, ὡς πατὴρ ἀτακτοῦντι τῷ παιδί. Ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ. Καὶ ὁ Κύριος δὲ καὶ οἱ ἀπόστολοι αὐτοῦ ἐν φόβῳ καὶ πόνοις ἀνεστράφησαν. Ὅταν οὖν πιστοῦ σώματος ᾖ, ἢ δι' ἁμάρτημά τι προημαρτημένον ἐπιτιμῶντος τοῦ Κυρίου, ἢ διὰ μέλλοντα προφυλαξαμένου, ἢ καὶ κατ' ἐνέργειαν προσβολὴν ἔξωθεν γινομένην οὐ κωλύσαντος, διά τι χρήσιμον καὶ αὐτῷ καὶ τοῖς πέλας παραδείγματος χάριν.

IX. God also mingled fear with goodness because of goodness. For this at once provides what is beneficial to each, like a physician to one who is sick, like a father to a disorderly child. For he who spares his rod hates his son. And both the Lord and His apostles lived in fear and labours. Whenever therefore affliction belongs to a believer's body, it is either because the Lord is rebuking him for some sin previously committed, or guarding him beforehand on account of future sins, or even not preventing an assault that comes from outside by hostile agency, for some benefit both to himself and to his neighbours for the sake of an example.

Ιʹ. Ἤδη δὲ οἱ ἐν σαθρῷ οἰκοῦντες σώματι, καθάπερ ἐν πλοίῳ πλέοντες παλαιῷ, οὐκ εἰσὶν ὕπτιοι,

X. And now those who dwell in a frail body, like men sailing in an old ship, are not supine,

Editors' notes and page, col. 701

Footnotes

(a) ‹anchor: not visible› · call in col 702

Jos. III, 16.

Joshua 3:16.

(printed under page 350)

(b) ‹anchor: not visible› · call in col 702

Exod. XIV, 21.

Exodus 14:21.

(printed under page 350)

Gen. I, 2.

Genesis 1:2.

(printed under page 350)

(d) ‹anchor: odio habet filium suum› · call in col 702

Prov. XIII, 24.

Proverbs 13:24.

(printed under page 350)

(31) ‹anchor: Ποταμὸν τῆς› · call in col 702

Ποταμὸν τῆς ὕλ. Respicit ad duos mirificos Israelis transitus; alterum per mare rubrum, Moyse duce, Exodi XIV, alterum per Jordanem fluvium, duce Josua, Josuae cap. III. Alteri autem horum tam ducum, quam prophetarum, nempe Josuae, nomen Servatoris nostri dicitur fuisse inditum; quia et ipse Ἰησοῦς in Graecis Bibliis appellatur, sed addito discrimine, ὁ Ναυῆ, Navae filius. Sylburg.

"The river of matter." He refers to Israel's two wondrous crossings: one through the Red Sea, with Moses leading, Exodus 14; the other through the river Jordan, with Joshua leading, Joshua ch. 3. To the second of these, leaders and prophets alike, namely Joshua, our Saviour's name is said to have been given, since he too is called Ἰησοῦς in the Greek Bibles, but with a distinguishing addition, "of Nave," son of Nun. Sylburg.

(printed under page 350)

(32) ‹anchor: Πνεύματα› · call in col 702

Πνεύματα. Credebant e veteribus nonnulli, spiritus seu bonos, seu malos, humanis animabus semper assistere. Conf. Hermae Pastor. lib. II, mand. 6, sect. 2, et quae ibi adnotavit Cotelerius.

"Spirits." Some of the ancients believed that spirits, whether good or evil, always attend human souls. Compare the Shepherd of Hermas, book II, Mandate 6, section 2, and Cotelier's notes there.

(printed under page 350)

(33) ‹anchor: προσβολὴν› · call in col 702

Προσβολήν. Legendum videtur divise πρὸς βολήν, aut πρὸς ἐπιβολήν, seu ἐπιβουλήν. Sylburg.

"Assault." It seems one should read it divided, πρὸς βολήν ("towards a throw"), or πρὸς ἐπιβολήν ("towards an attack"), or ἐπιβουλήν ("plot"). Sylburg.

(printed under page 350)

Footnotes

(a) ‹anchor: not visible› · call in col 703

Isa. XL, 6.

Isaiah 40:6.

(printed under page 351)

(b) ‹anchor: not visible› · call in col 703

II Cor. IV, 18.

2 Corinthians 4:18.

(printed under page 351)

Matth. VI, 33 et 32.

Matthew 6:33 and 32.

(printed under page 351)

(d) ‹anchor: quidpiam adjicere potestis› · call in col 703

Matth. VI, 27; Luc. XII, 25.

Matthew 6:27; Luke 12:25.

(printed under page 351)

(e) ‹anchor: quae incorruptibilia sunt› · call in col 703

II Cor. V, 2.

2 Corinthians 5:2.

(printed under page 351)

(f) ‹anchor: purgatam ac vacuam› · call in col 703

Matth. XII, 44.

Matthew 12:44.

(printed under page 351)

(g) ‹anchor: vel tribus testibus› · call in col 703

Deut. XVII, 6.

Deuteronomy 17:6.

(printed under page 351)

(34) ‹anchor: Εἰ μὴ ὅτι πάσχοιεν› · call in col 703

Εἰ μὴ ὅτι πάσχοιεν. Legendum videtur εἰ μή τι πάσχοιεν. Sylburg.

"Unless that they should suffer." It seems one should read εἰ μή τι πάσχοιεν ("unless they should suffer something"). Sylburg.

(printed under page 351)

(35) ‹anchor: Ἡ νηστεία› · call in col 703

Ἡ νηστεία. De jejunii abstinentia vide et Basil. pag. 133 et 137. H. Sylburg.

"Fasting." On the abstinence of fasting see also Basil, pp. 133 and 137. H. Sylburg.

(printed under page 351)

Page

running head: 703 CLEMENS ALEXANDRINUS.
marginal letters: A per ignem; B ter aquam; C Et si; D sed in
old-edition numerals: 360 before VII. Sed; P. 983 ED. POTTER. before baptizari, signum
other: facing Latin version, not set

PG 9:704

ἀλλ' ἀεὶ εὔχονται, ἀνατεταμένοι πρὸς τὸν Θεόν.

but they pray always, stretched out towards God.

ΙΑʹ. Οἱ πρεσβύτεροι σφόδρα ἤχθοντο, εἰ μὴ ὅτι πάσχοιεν κατὰ τὸ σῶμα ἑκάστοτε· ἐφοβοῦντο γὰρ μήπως ἐνταῦθα οὐ κομιζόμενοι τὰ ἐπίχειρα τῶν ἁμαρτημάτων, ἃ πολλὰ τοῖς ἐν σαρκὶ κατ' ἄγνοιαν παρακολουθεῖ, ἀθρόαν ἐκεῖ κομίσονται τὴν δίκην· ὥστε ἐνθάδε θεραπεύεσθαι ἠξίουν. Φοβητέον ἄρα οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ ἁμαρτήματα, δι' ἃ ἡ νόσος· καὶ νόσον ψυχῆς, οὐ σώματος· ὅτι πᾶσα σὰρξ χόρτος· τὰ δὲ σωματικὰ καὶ τὰ ἐκτὸς καλὰ, πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα αἰώνια.

XI. The presbyters were greatly vexed if they did not suffer something in the body each time; for they feared lest, not receiving here the wages of their sins, which in great number attend those in the flesh through ignorance, they should receive the penalty there all at once; so they asked to be treated here. One must fear, then, not the disease from without, but the sins on account of which the disease comes; and the disease of the soul, not of the body; for all flesh is grass, and the bodily and outward goods are temporary, but the things not seen are eternal.

ΙΒʹ. Τὰ τῆς γνώσεως, τὰ μὲν ἤδη μετέχομεν· τὰ δὲ, δι' ὧν ἔχομεν, βεβαίως ἐλπίζομεν· οὔτε γὰρ πᾶν κεκομίσμεθα, οὔτε παντὸς ὑστεροῦμεν· ἀλλ' οἷον ἀῤῥαβῶνα τῶν αἰωνίων ἀγαθῶν καὶ τοῦ πατρῴου πλούτου προσειλήφαμεν. Τὰ δὲ ἐφόδια τῆς κυριακῆς ὁδοῦ οἱ μακαρισμοὶ τοῦ Κυρίου. Ζητεῖτε γὰρ, εἶπε, καὶ μεριμνᾶτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν· οἶδε γὰρ ὁ Πατὴρ ὧν χρείαν ἔχετε. Οὕτως οὐ μόνον τὰς ἀσχολίας, ἀλλὰ καὶ τὰς φροντίδας περιγράφει. Οὐ γὰρ τῇ ἡλικίᾳ, φησὶν, ἐκ τοῦ φροντίζειν προσθεῖναί τι δύνασθε. Ὁ γὰρ Θεὸς οἶδε σαφῶς, τίνα μὲν ἡμῖν ἔχειν, τίνων δὲ ἀπορεῖν συμφέρει. Κενώσαντας οὖν σφᾶς αὐτοὺς τῶν κοσμικῶν φροντίδων, ἀξιοῖ πληροῦσθαι τῆς εἰς Θεόν. Ἡμεῖς γὰρ στενάζομεν, ἐπενδύσασθαι ποθοῦντες τὰ ἄφθαρτα, πρὶν ἐκδύσασθαι τὴν φθοράν. Ἐπιχεομένης γὰρ τῆς πίστεως, ἀπορεῖ ἡ ἀπιστία. Ὁμοίως καὶ ἐπὶ γνώσεως καὶ δικαιοσύνης. Οὐ χρὴ οὖν μόνον κενῶσαι τὴν ψυχὴν, ἀλλὰ καὶ πληρῶσαι Θεοῦ. Οὔτε γὰρ ἔτι κακὸν, ἐπεὶ πέπαυται· οὔτε δὴ ἀγαθὸν, ἐπεὶ μηδέπω ⟨εἴ⟩ληφεν· τὸ δὲ μήτε ἀγαθὸν μήτε κακὸν οὐδέν ἐστιν. Ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον καὶ κενὸν, ἐὰν μηδὲν τῶν σωτηρίων ἐμβληθῇ, τὸ προενοικῆσαν ἀκάθαρτον πνεῦμα, συμπαραλαμβάνον ἄλλα ἑπτὰ ἀκάθαρτα πνεύματα. Διὸ κενώσαντας τῶν κακῶν δεῖ πληρῶσαι τὴν ψυχὴν τοῦ ἀγαθοῦ Θεοῦ, ὅπερ ἐστὶν οἰκητήριον ἐπιλελεγμένον. Πληρωθέντων γὰρ τῶν κενῶν, τότε ἡ σφραγὶς ἐπακολουθεῖ, ἵνα φυλάσσηται τῷ Θεῷ τὸ ἅγιον.

XII. Of the things of knowledge, some we already partake of; the others, through those we have, we firmly hope for; for we have neither received everything, nor do we lack everything; but we have received, as it were, an earnest of the eternal goods and of the Father's wealth. And the provisions for the Lord's journey are the Beatitudes of the Lord. For seek, He said, and be concerned for the kingdom of God, and all these things shall be added unto you; for the Father knows what you have need of. Thus He circumscribes not only our occupations but also our cares. For you cannot, He says, add anything to your stature by taking thought. For God knows clearly what it is profitable for us to have, and what to lack. Having emptied ourselves, then, of worldly cares, He asks us to be filled with the care that is directed to God. For we groan, longing to put on over us the incorruptible things before putting off corruption. For when faith is poured in, unbelief has no place. Likewise also in the case of knowledge and righteousness. One must therefore not only empty the soul, but also fill it with God. For it is no longer evil, since that has ceased; nor yet good, since it has not yet received it; and what is neither good nor evil is nothing. For if none of the things of salvation is put into it, the unclean spirit which dwelt in it before comes back into the house swept and empty, taking along with it seven other unclean spirits. Therefore, having emptied the soul of evils, we must fill it with the good God, which is the chosen dwelling-place. For when the empty places have been filled, then the seal follows, so that what is holy may be kept for God.

ΙΓʹ. Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων· ἐπὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ἐφ' ὧν μαρτύρων καὶ βοηθῶν αἱ ἐντολαὶ λεγόμεναι φυλάσσεσθαι ὀφείλουσιν.

XIII. Every word stands on two and three witnesses: on the Father and the Son and the Holy Spirit, before whom as witnesses and helpers the commandments, as they are called, ought to be kept.

ΙΔʹ. Ἡ νηστεία ἀποχὴ τροφῆς ἐστι κατὰ τὸ σημαινόμενον. Τροφὴ δὲ οὐδὲν δικαιοτέρους ἡμᾶς ἢ ἀδικωτέρους ἀπεργάζεται· κατὰ δὲ τὸ μυστικὸν δηλοῖ ὅτι, ὥσπερ τοῖς καθ' ἕνα ἐκ τροφῆς ἡ ζωὴ, ἡ δ' ἀτροφία θανάτου σύμβολον· οὕτως καὶ ἡμᾶς τῶν

XIV. Fasting is abstinence from food, according to the literal meaning. But food makes us neither more righteous nor more unrighteous; but according to the mystical sense it shows that, just as for each individual life comes from food, and want of food is a symbol of death, so we too

Editors' notes and page, col. 704

Footnotes

- (34) Εἰ μὴ ὅτι πάσχοιεν. Legendum videtur εἰ μή τι πάσχοιεν. SYLBURG. — printed at the foot under col 703; called in the Greek of col 704 ("πάσχοιεν (34)").

(34) Εἰ μὴ ὅτι πάσχοιεν. It seems one should read εἰ μή τι πάσχοιεν ("if they did not suffer something"). SYLBURG.

- (35) Ἡ νηστεία. De jejunii abstinentia vide et Basil. pag. 133 et 137. H. SYLBURG. — called in the Greek of col 704 ("Ἡ νηστεία (35)").

(35) Ἡ νηστεία. On the abstinence of fasting see also Basil, pp. 133 and 137. H. SYLBURG.

- Scripture letters a–g (Isa. XL, 6; II Cor. IV, 18; Matth. VI, 33 et 32; Matth. VI, 27, Luc. XII, 25; II Cor. V, 2; Matth. XII, 44; Deut. XVII, 6) are called in the facing Latin (col 703): set there.

Page

running head: [CLE]MENS ALEXANDRINUS. 704 (left edge cropped)
marginal letters: A ‹ἀλλ' ἀεὶ εὔχονται›; B ‹ΙΒʹ. Τὰ τῆς γνώσεως›; C ‹θοῦντες τὰ ἄφθαρτα›; D ‹τύρων· ἐπὶ Πατρὸς›
old-edition numerals: (none)
other (Q1a): in ΙΒʹ the first letters of ⟨εἴ⟩ληφεν are covered by an ink blot on the scan; supplied.

PG 9:705

κοσμικῶν νηστεύειν χρὴ, ἵνα τῷ κόσμῳ ἀποθάνωμεν, καὶ μετὰ τοῦτο τροφῆς θείας μεταλαβόντες Θεῷ ζήσωμεν. Ἄλλως τε κενοῖ τῆς ὕλης τὴν ψυχὴν ἡ νηστεία καὶ καθαρὰν καὶ κούφην σὺν καὶ τῷ σώματι παρίστησι τοῖς θείοις λόγοις. Τροφὴ μὲν οὖν κοσμικὴ ὁ πρότερος βίος καὶ τὰ ἁμαρτήματα· τροφὴ δὲ θεϊκὴ, πίστις, ἐλπὶς, ἀγάπη, ὑπομονὴ, γνῶσις, εἰρήνη, σωφροσύνη. Μακάριοι γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ Θεοῦ· οὗτοι γὰρ καὶ ἐμπλησθήσονται. Ψυχὴ δὲ, ἀλλ' οὐ σῶμα, τὴν ὄρεξιν ταύτην λαμβάνει.

must fast from worldly things, that we may die to the world, and after this, partaking of divine food, may live to God. Besides, fasting empties the soul of matter, and presents it pure and light, together with the body also, to the divine words. Worldly food, then, is the former life and its sins; but divine food is faith, hope, love, patience, knowledge, peace, temperance. For blessed are they who hunger and thirst after the righteousness of God, for they shall also be filled. And it is the soul, not the body, that takes on this appetite.

ΙΕʹ. Τῆς πίστεως τὴν εὐχὴν ἰσχυροτέραν ἀπέφηνεν ὁ Σωτὴρ τοῖς πιστοῖς ἀποστόλοις ἐπί τινος δαιμονιῶντος, ὃν οὐκ ἴσχυσαν καθαρίσαι, εἰπὼν, Τὰ τοιαῦτα εὐχῇ κατορθοῦται. Ὁ μὲν πιστεύσας ἄφεσιν ἁμαρτημάτων ἔλαβε παρὰ τοῦ Κυρίου· ὁ δ' ἐν γνώσει γενόμενος, ἅτε μηκέτι ἁμαρτάνων, παρ' ἑαυτοῦ τὴν ἄφεσιν τῶν λοιπῶν κομίζεται.

XV. The Saviour declared the prayer of faith to be the stronger to the believing apostles, in the case of a man possessed by a demon whom they had not been able to cleanse, saying, Such things are accomplished by prayer. He who has believed has received forgiveness of sins from the Lord; but he who has come to be in knowledge, inasmuch as he no longer sins, obtains from himself the forgiveness of the rest.

ΙϚʹ. Ὥσπερ αἱ θεραπεῖαι καὶ αἱ προφητεῖαι καὶ τὰ σημεῖα, οὕτως καὶ ἡ γνωστικὴ διδασκαλία δι' ἀνθρώπων ἐνεργοῦντος τοῦ Θεοῦ ἐπιτελεῖται· ὁ γὰρ Θεὸς δι' ἀνθρώπων τὴν δύναμιν ἐπιδείκνυται. Καὶ ὀρθῶς ἡ προφητεία φησί· Καὶ ἀποστελῶ ἐπ' αὐτοῖς ἄνθρωπον ὃς σώσει αὐτούς. Αὐτὸς οὖν ἐκπέμπει ποτὲ μὲν προφήτας, ποτὲ δὲ ἀποστόλους, σωτῆρας τῶν ἀνθρώπων. Οὕτω Θεὸς δι' ἀνθρώπων εὐεργετεῖ· οὐχὶ γὰρ τὰ μὲν δύναται, τὰ δὲ οὐ δύναται ὁ Θεὸς, οὐδὲ ἀσθενεῖ ποτε ἐν οὐδενί· ἀλλ' οὐδὲ τὰ μὲν ἑκόντος, τὰ δὲ ἄκοντος αὐτοῦ γίνεται· καὶ τὰ μὲν ὑπ' αὐτοῦ, τὰ δὲ ὑφ' ἑτέρου· ἀλλὰ καὶ ἡμᾶς ἐγέννησε δι' ἀνθρώπων, καὶ ἐπαίδευσε δι' ἀνθρώπων.

XVI. Just as healings and prophecies and signs, so too the gnostic teaching is accomplished through men, God working; for God shows forth His power through men. And rightly the prophecy says: And I will send upon them a man who shall save them. He Himself, then, sends forth now prophets, now apostles, as saviours of men. Thus God does good through men; for it is not that God can do some things and cannot do others, nor is He ever weak in anything; nor again do some things happen with His will and others against it, and some by Him and others by another; but He both begot us through men and taught us through men.

ΙΖʹ. Ὁ Θεὸς ἡμᾶς ἐποίησεν, οὐ προόντας. Ἐχρῆν γὰρ καὶ εἰδέναι ἡμᾶς ὅπου ἦμεν εἰ προῆμεν, καὶ πῶς καὶ διὰ τί δεῦρο ἥκομεν· εἰ δ' οὐ προῆμεν, τῆς γενέσεως μόνος αἴτιος ὁ Θεός. Ὡς οὖν οὐκ ὄντας ἐποίησεν, οὕτως καὶ γενομένους σώζει τῇ ἰδίᾳ χάριτι, ἐὰν ἄξιοι καὶ ἐπιτήδειοι φανῶμεν, εἰ μὴ παρήσει πρὸς τὸ οἰκεῖον τέλος· καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν Κύριος.

XVII. God made us when we did not exist before. For if we had existed before, we ought also to know where we were, and how and why we came here; but if we did not exist before, God alone is the cause of our coming into being. As, then, He made us when we were not, so too, once made, He saves us by His own grace, if we show ourselves worthy and fit, if He will not let us go to our own proper end; for He is Lord both of the living and of the dead.

ΙΗʹ. Ὅρα δὲ τὴν δύναμιν τοῦ Θεοῦ· οὐ μόνον ἐπ' ἀνθρώπων μὴ ὄντας εἰς τὸ εἶναι παράγων, καὶ τοὺς γενομένους αὔξων καθ' ἡλικίας προκοπὴν, ἀλλὰ καὶ τοὺς πιστεύοντας σώζων κατὰ τὸ οἰκεῖον ἑκάστῳ. Ἤδη δὲ μεταβάλλει καὶ ὥρας, καὶ καιροὺς, καὶ καρποὺς, καὶ στοιχεῖα. Οὗτος γὰρ εἷς Θεὸς, ὁ καὶ τὴν ἀρχὴν καὶ τὸ τέλος τῶν γενομένων οἰκείως ἑκάστῳ μετρήσας.

XVIII. See the power of God: not only in the case of men does He bring those who are not into being, and make those who have come to be grow by advance in stature, but He also saves those who believe according to what is proper to each. And He changes also seasons, and times, and fruits, and elements. For this is the one God, Who has measured out both the beginning and the end of the things that have come to be, fittingly for each.

Editors' notes and page, col. 705

Footnotes

(a) ‹anchor: ipsi saturabuntur› · call in col 706

Matth. V, 6.

Matthew 5:6.

(printed under page 352)

(b) ‹anchor: ageretur› · call in col 706

Marc. IX, 18-28.

Mark 9:18–28.

(printed under page 352)

Isa. XIX, 20.

Isaiah 19:20.

(printed under page 352)

(d) ‹anchor: et mortuorum Dominus› · call in col 706

Rom. XIV, 9.

Romans 14:9.

(printed under page 352)

(36) ‹anchor: Ἀποστελῶ ἐπ' αὐτοῖς› · call in col 706

Ἀποστελῶ ἐπ' αὐτοῖς. Forte ἀποστελῶ ἐπ' αὐτούς, vel ἐπαποστελῶ αὐτοῖς· aut ἐπ' omnino tollenda est. Sylburg.

"I will send upon them." Perhaps ἀποστελῶ ἐπ' αὐτούς ("I will send to them"), or ἐπαποστελῶ αὐτοῖς; or ἐπ' should be removed altogether. Sylburg.

(printed under page 352)

(37) ‹anchor: ἐὰν ἄξιοι› · call in col 706

Ἐὰν ἄξ. Sic quoque distingui locus poterit, ἐὰν ἄξιοι καὶ ἐπιτήδειοι φανῶμεν· εἰ μὴ (id est, εἰ δὲ μὴ) παρήσει πρὸς τὸ οἰκ. τέλος. Sylburg.

"If worthy." The passage could also be punctuated thus: "if we prove worthy and fit; if not (that is, but if not), he will let us go to our proper end." Sylburg.

(printed under page 352)

Footnotes

(a) ‹anchor: not visible› · call in col 707

Rom. VIII, 15; Gal. IV, 6.

Romans 8:15; Galatians 4:6.

(printed under page 353)

(b) ‹anchor: not visible› · call in col 707

Matth. XII, 50; XXIII, 9.

Matthew 12:50; 23:9.

(printed under page 353)

Eph. III, 15.

Ephesians 3:15.

(printed under page 353)

(d) ‹anchor: per prophetas› · call in col 707

Heb. I, 1.

Hebrews 1:1.

(printed under page 353)

Page

running head: 707 CLEMENS ALEXANDRINUS
marginal letters: A praecipit, sed; B XIV. Quandoquidem; C et postea; D XIX. Quinetiam
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:708

ΙΘʹ. Ἐκ πίστεως καὶ φόβου προκόψας εἰς γνῶσιν ἄνθρωπος, οἶδεν εἰπεῖν, Κύριε, Κύριε· ἀλλ' οὐχ ὡς ὁ δοῦλος, ἔμαθε λέγειν, Πάτερ ἡμῶν· τὸ πνεῦμα τῆς δουλείας τὸ εἰς φόβον ἐλευθερώσας, καὶ δι' ἀγάπης προκόψας εἰς υἱοθεσίαν, αἰδούμενος ἤδη δι' ἀγάπην ὃν ἐφοβεῖτο πρότερον· οὐ γὰρ ἔτι διὰ φόβον ἀπέχεται τῶν ἀφεκτέων, ἀλλὰ δι' ἀγάπην ἔχεται τῶν ἐντολῶν. Αὐτὸ, φησὶ, τὸ Πνεῦμα μαρτυρεῖ, ὅταν λέγωμεν· Ἀββᾶ ὁ Πατήρ.

XIX. A man who has advanced from faith and fear to knowledge knows how to say, "Lord, Lord"; but not as the slave: he has learned to say, "Our Father" (Matt. 6:9), having freed himself from the spirit of slavery that leads to fear (Rom. 8:15), and having advanced through love to adoption as a son, now revering through love Him Whom he feared before; for he no longer abstains through fear from the things that are to be abstained from, but through love he holds fast to the commandments. "The Spirit Himself," he says, "bears witness, when we say: Abba, Father" (Rom. 8:15–16; Gal. 4:6).

Κʹ. Ἀγοράζει δὲ ἡμᾶς Κύριος τιμίῳ αἵματι, δεσποτῶν πάλαι τῶν πικρῶν ἀπαλλάσσων ἁμαρτιῶν, δι' ἃς τὰ πνευματικὰ τῆς πονηρίας ἐκυρίευσεν ἡμῶν. Ἄγει οὖν εἰς ἐλευθερίαν τὴν τοῦ Πατρὸς συγκληρονόμους υἱοὺς καὶ φίλους. Ἀδελφοί μου γὰρ, φησὶν ὁ Κύριος, καὶ συγκληρονόμοι οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου. Μὴ καλέσητε οὖν ἑαυτοῖς πατέρα ἐπὶ τῆς γῆς· δεσπόται γὰρ ἐπὶ τῆς γῆς· ἐν δὲ οὐρανοῖς ὁ Πατὴρ, ἐξ οὗ πᾶσα πατριὰ ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς. Ἀγάπη γὰρ ἑκουσίων ἄρχει· ἀκόντων δὲ ὁ φόβος οὗτος ὁ φαῦλος· ὁ δὲ εἰς ἀγαθὸν παιδαγωγῶν εἰς Χριστὸν ἄγει, καὶ ἔστι σωτήριος.

XX. And the Lord buys us with precious blood, freeing us from the bitter masters of old, our sins, on account of which the spiritual forces of wickedness held lordship over us. He leads us, then, into the freedom of the Father, as sons and friends who are co-heirs. "For My brothers," says the Lord, "and co-heirs are those who do the will of My Father" (Matt. 12:50). "Call no one, then, your father upon earth" (Matt. 23:9); for masters are upon earth, but in heaven is the Father, "from Whom every fatherhood in heaven and upon earth" [is named] (Eph. 3:15). For love rules over the willing, but this base fear over the unwilling; but the fear that trains for good leads to Christ, and is saving.

ΚΑʹ. Εἰ δή τις νοεῖ Θεὸν, κατ' ἀξίαν μὲν οὐδαμῶς· τίς γὰρ γένοιτο ἀξία Θεοῦ; ἀλλ' ὡς δυνατόν ἐστ', νοείτω μέγα καὶ ἀπερινόητον καὶ κάλλιστον φῶς, ἀπρόσιτον, πᾶσαν δύναμιν ἀγαθὴν, πᾶσαν ἀστείαν ἀρετὴν συγκεκληρωμένον, πάντων κηδόμενον, φιλοικτίρμον, ἀπαθὲς, ἀγαθὸν, πάντα εἰδὸς, προγινῶσκον πάντα, εἰλικρινὲς, γλυκὺ, λαμπρὸν, ἀκήρατον.

XXI. If indeed anyone conceives of God (not worthily, by any means; for what could be worthy of God?), yet as far as is possible, let him conceive of a great and incomprehensible and most beautiful light, unapproachable, endowed by lot with every good power and every fair virtue, caring for all things, compassionate, impassible, good, knowing all things, foreknowing all things, pure, sweet, bright, undefiled.

ΚΒʹ. Ἐπεὶ ἐξ ἑαυτῆς κινεῖται ἡ ψυχὴ, ἡ χάρις ἡ τοῦ Θεοῦ, ὃ ἔχει ἡ ψυχὴ, τὴν προθυμίαν ἀπαιτεῖ παρ' ἑαυτῆς, οἷον ἔρανον εἰς σωτηρίαν. Βούλεται γὰρ τῆς ψυχῆς ἴδιον εἶναι τὸ ἀγαθὸν, ὃ δίδωσιν αὐτῇ ὁ Κύριος· οὐ γάρ ἐστιν ἀναίσθητος, ἵνα φέρηται ὡς σῶμα. Τὸ μὲν οὖν ἔχειν, τοῦ λαβόντος· τὸ λαβεῖν δὲ, τοῦ θελήσαντος καὶ ὀρεχθέντος· τὸ κρατεῖν δὲ ὃ ἔλαβεν, τοῦ κρατεῖν μελετήσαντος καὶ δυναμένου. Διὰ τοῦτο ἐπὶ τῇ ψυχῇ ὁ Θεὸς τὴν αἵρεσιν δέδωκεν, ἵνα αὐτὸς μὲν μηνύσῃ τὸ δέον, ἡ δὲ, ἑλομένη, δέξηται καὶ κατάσχῃ.

XXII. Since the soul is moved of itself, the grace of God, which the soul has, demands from it its own readiness, as a contribution towards salvation. For He wills that the good which the Lord gives to the soul be its own; for it is not without sense, so as to be carried along like a body. To have, then, belongs to him who has received; but to receive, to him who has willed and desired; and to hold fast what he received, to him who has practised holding fast and is able to. For this reason God has given the choice into the soul's power, so that He may make known what is needful, and the soul, having chosen, may receive and hold it fast.

ΚΓʹ. Ὥσπερ διὰ τοῦ σώματος ὁ Σωτὴρ ἐλάλει καὶ ἰᾶτο, οὕτω καὶ πρότερον μὲν διὰ τῶν προφητῶν, νῦν δὲ διὰ τῶν ἀποστόλων καὶ τῶν διδασκάλων· ἡ Ἐκκλησία γὰρ ὑπηρετεῖ τῇ τοῦ Κυρίου ἐνεργείᾳ· ἔνθεν καὶ τότε ἄνθρωπον ἀνέλαβεν, ἵνα δι' αὐτοῦ ὑπηρετήσῃ τῷ θελήματι τοῦ Πατρός· καὶ πάντοτε ἄνθρωπον ὁ φιλάνθρωπος ἐνδύεται Θεὸς εἰς τὴν ἀνθρώπων σωτηρίαν, πρότερον μὲν τοὺς προφήτας,

XXIII. Just as the Saviour spoke and healed through the body, so too [He spoke] formerly through the prophets, and now through the apostles and the teachers; for the Church serves the working of the Lord. Hence also He then took up a man, so that through him He might serve the will of the Father; and always God, the Lover of man, puts on a man for the salvation of men: formerly the prophets,

Editors' notes and page, col. 708

Footnotes

- (end of a) 15; Gal. IV, 6. — b Matth. XII, 50; XXIII 9. — c Eph. III, 15. — printed under the Greek column; called in the facing Latin (col 707): set there. Footnote a begins under col 707 (a Rom. VIII, 15; Gal. IV, 6) and runs on under 708; d Heb. I, 1 stands under col 707.

Page

running head: CLEMENS ALEXANDRINUS. 708
marginal letters: A ΙΘʹ. Ἐκ πίστεως; B νόμους υἱοὺς; C λοικτίρμον, ἀπαθὲς; D αὐτὸς μὲν μηνύσῃ
old-edition numerals: (none)
other: below ΚΑʹ, two lines of the facing Latin (end of XXI: "bonitate summa præditum ... splendidum, atque incorruptum sit.") run across the full page width into col 708; they belong to col 707's Latin and are not set here.
other (Q2a): the column previously held text that is not on this page (from "κελεύει, ἀλλὰ πῶς λούσασθαι" through "ΙΘʹ. Πάλιν τε αὖ ... ἐπιψαύει"); it was replaced with the page's own text, ΙΘʹ–ΚΓʹ. The page's col 705 holds the end of ΙΔʹ and ΙΕʹ–ΙΗʹ, so the 705 file (which holds other text) also does not match its page; it was not written here and needs its own re-read, as do 701 and 704.
other: ends mid-sentence ("πρότερον μὲν τοὺς προφήτας,"); continues at the top of col 709.
other (Q5a): a duplicate apparatus block (running head, marginal letters, old-edition numerals, repeating the lines above) was removed.

PG 9:709

νυνὶ δὲ τὴν Ἐκκλησίαν. Τὸ γὰρ ὅμοιον τῷ ὁμοίῳ ἐξυπηρετεῖν κατάλληλον πρὸς τὴν ὁμοίαν σωτηρίαν.

but now the Church. For it is fitting that like should serve like towards a like salvation.

ΚΔʹ. Ὅτε χοϊκοὶ ἦμεν... Καῖσαρ δέ ἐστιν ὁ πρόσκαιρος ἄρχων, οὗ καὶ εἰκὼν ἡ χοϊκὴ ὁ παλαιὸς ἄνθρωπος, εἰς ὃν ἐπαλινδρόμησεν. Τούτῳ οὖν τὰ χοϊκὰ ἀποδοτέον, ἃ πεφορέκαμεν ἐν τῇ εἰκόνι τοῦ χοϊκοῦ, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ· ἕκαστον γὰρ τῶν παθῶν ὥσπερ γράμμα καὶ χάραγμα ἡμῖν καὶ σημεῖον. Ἄλλο χάραγμα νῦν ὁ Κύριος ἡμῖν, καὶ ἄλλα ὀνόματα καὶ γράμματα ἐνσημαίνεται, πίστιν ἀντὶ ἀπιστίας, καὶ τὰ ἑξῆς. Οὕτως ἀπὸ τῶν ὑλικῶν ἐπὶ τὰ πνευματικὰ μεταγόμεθα, φορέσαντες τὴν εἰκόνα τοῦ ἐπουρανίου.

XXIV. When we were earthy... Caesar is the temporal ruler, whose image also is the earthy one, the old man, to whom it had run back. To him, then, must be rendered the earthy things, which we have borne in the image of the earthy, and the things of God to God; for each of the passions is as it were a letter and a stamp and a sign upon us. Another stamp the Lord now imprints on us, and other names and letters: faith instead of unbelief, and so on. Thus we are carried over from material things to spiritual, having borne the image of the heavenly.

ΚΕʹ. Ὁ Ἰωάννης φησὶν, ὅτι, Ἐγὼ μὲν ὑμᾶς ὕδατι βαπτίζω, ἔρχεται δέ μου ὀπίσω ὁ βαπτίζων ὑμᾶς ἐν πνεύματι καὶ πυρί. Πυρὶ δὲ οὐδένα ἐβάπτισεν. Ἔνιοι δὲ, ὥς φησιν Ἡρακλέων, πυρὶ τὰ ὦτα τῶν σφραγιζομένων κατεσημήνατο· οὕτως ἀκούσαντες τὸ ἀποστολικόν· Τὸ γὰρ πτύον ἐν τῇ χειρὶ αὐτοῦ, τοῦ διακαθᾶραι τὴν ἅλω· καὶ συνάξει τὸν σῖτον εἰς τὴν ἀποθήκην· τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. Πρόσκειται οὖν τῷ Διὰ πυρὸς, τὸ Διὰ πνεύματος· ἐπειδὴ τὸ σῖτον ἀπὸ τοῦ ἀχύρου διακρίνει, τουτέστιν ἀπὸ τοῦ ὑλικοῦ ἐνδύματος διὰ πνεύματος· καὶ τὸ ἄχυρον χωρίζεται διὰ τοῦ πνεύματος λικμώμενον· οὕτως τὸ πνεῦμα διαχωριστικὴν ἔχει δύναμιν ἐνεργειῶν ὑλικῶν. Ἐπεὶ δὲ τὰ μὲν ἐξ ἀγενήτου καὶ ἀφθάρτου γέγονε, τὰ σπερματικὰ ζωῆς, ὁ πυρὸς καὶ ἀποτίθεται, τὸ δὲ ὑλικὸν, μέχρι σύνεστι τῷ κρείττονι, μένει· ὅταν ἐκείνου χωρισθῇ, ἀπόλλυται· ἐν ἑτέρῳ γὰρ εἶχε τὸ εἶναι. Τοῦτο γοῦν χωριστικὸν μὲν δυνάμει τὸ πνεῦμα, ἀναλωτικὸν δὲ τὸ πῦρ· πῦρ δὲ τὸ ὑλικὸν νοητέον. Ἀλλ' ἐπεὶ μὲν τὸ σωζόμενον σίτῳ ἔοικεν, τὸ δὲ διαπεφυκὸς τῇ ψυχῇ τῷ ἀχύρῳ, καὶ τὸ μὲν ἀσώματον, τὸ δὲ χωριζόμενον ὑλικόν ἐστιν· ἀντέθηκεν τῷ μὲν ἀσωμάτῳ τὸ πνεῦμα, λεπτὸν καὶ καθαρὸν σχεδὸν ὑπὲρ νοῦν, τῷ δὲ ὑλικῷ τὸ πῦρ, οὐ πονηρὸν οὐδὲ κακὸν ὑπάρχον, ἰσχυρὸν καὶ κακοῦ καθαρτικόν· ἀγαθὴ γὰρ δύναμις τὸ πῦρ νοεῖται καὶ ἰσχυρὰ, φθαρτικὴ τῶν χειρόνων καὶ σωστικὴ τῶν ἀμεινόνων· διὸ καὶ φρόνιμον λέγεται παρὰ τοῖς προφήταις τοῦτο τὸ πῦρ.

XXV. John says: I indeed baptize you with water, but there comes after me He Who baptizes you in spirit and in fire. Yet with fire He baptized no one. But some, as Heracleon says, marked with fire the ears of those who were being sealed, having understood the apostolic saying thus: For the fan is in His hand, to cleanse the threshing-floor; and He will gather the wheat into the granary, but the chaff He will burn up with unquenchable fire. To "through fire", then, is added "through spirit", since He separates the wheat from the chaff, that is, from the material garment, through the spirit; and the chaff is separated through the spirit [that is, the wind] as it is winnowed: so the spirit has a power that separates material operations. And since some things have come into being from the unbegotten and incorruptible, the seeds of life, the wheat is also laid up; but the material, so long as it is joined with the better, remains; when it is separated from that, it perishes, for it had its being in another. So then the spirit is separative in power, the fire consuming; and the fire is to be understood as material. But since that which is saved is like wheat, and that which has grown into the soul like chaff, and the one is incorporeal while that which is separated is material, He set the spirit against the incorporeal, fine and pure, almost beyond mind, and against the material the fire, which is not wicked nor evil, but strong and purging of evil; for fire is understood as a good and strong power, destructive of the worse and preserving of the better. Therefore this fire is also called wise among the prophets.

ΚϚʹ. Οὕτως γοῦν καὶ ὅταν ὁ Θεὸς λέγηται πῦρ καταναλίσκον, οὐ κακίας, ἀλλὰ δυνάμεως ὄνομα καὶ σύμβολον ἐκλεκτέον. Ὡς γὰρ τὸ πῦρ ἰσχυρότατον τῶν στοιχείων καὶ πάντων κρατοῦν, οὕτω καὶ ὁ

XXVI. So then, also when God is said to be a consuming fire, it must be taken as a name and symbol not of evil but of power. For as fire is the strongest of the elements and masters all things, so also

Editors' notes and page, col. 709

Footnotes

(38) ‹anchor: ἔρχεται δέ μου ὀπίσω› · call in col 709

Μου ὀπίσω. Vulg. Bib., ὀπίσω μου, Matth. III, 11, Luc. III, 16 Joan. I, 27. Syl.

"Me after." The common Bible text has ὀπίσω μου, Matt. 3:11, Luke 3:16, John 1:27. Sylburg.

(printed under page 354)

(39) ‹anchor: ὥς φησιν Ἡρακλέων› · call in col 709

Ἡρακλέων. Conf. Augustinus De haeres., cap. 16.

"Heracleon." Compare Augustine, On Heresies, ch. 16.

(printed under page 354)

(40) ‹anchor: κατεσημήνατο› · call in col 709

Κατεσημήνατο. Pluraliter legendum videtur κατεσημήναντο· ut feratur ad ἔνιοι. Nec enim vel ad Christum vel ad Heracleonem referri verisimile videtur. Syl.

"Marked." It seems it should be read in the plural, κατεσημήναντο, so as to refer to ἔνιοι ("some"). For it does not seem likely that it refers either to Christ or to Heracleon. Sylburg.

(printed under page 354; runs from the left foot to the right foot)

(41) ‹anchor: ἐξ ἀγενήτου› · call in col 709

Ἀγενήτου. A., ἀγεννήτου. Sylb.

"Uncreated." A. reads ἀγεννήτου ("unbegotten"). Sylburg.

(printed under page 354)

(42) ‹anchor: διὸ καὶ φρόνιμον› · call in col 709

Φρόνιμον. Conf. Clemens superius Paedag. lib. III, c. 8, p. 280, not,

"Wise." Compare Clement above, Paedagogus book III, ch. 8, p. 280, note

(printed under page 354; the note breaks off at "not," at the foot of the page and may run on at the foot of the next page) - Letter footnotes: a Matth. XXII, 21. — b I Cor. XV, 49. — c Matth. III, 11. — d Matth. III, 12; Luc. III, 17. — e Deut. IV, 24. — printed across the foot of both columns; called in the facing Latin (col 710): set there.

Page

running head: 709 DUBIA. — ECLOGÆ EX SCRIPTURIS PROPHETICIS. 710
marginal letters: A ‹νυνὶ δὲ τὴν Ἐκκλησίαν›; B ‹ΚΕʹ. Ὁ Ἰωάννης φησὶν›; C ‹τικὰ ζωῆς, ὁ πυρὸς›; D ‹ΚϚʹ. Οὕτως γοῦν καὶ ὅταν›
old-edition numerals: ✠ P. 985 ED. POTTER and ✠ P. 986 ED. POTTER printed in the page foot; the P. 986 mark stands in the facing Latin (XXVI, "potentiae ✠ nomen"). UNSURE: a faint mark after εἰκόνα at the end of ΚΔʹ may be the P. 985 mark in the Greek; not resolvable at this scan's resolution.
other: DRIVER MISMATCH. The page does not match the full-width description: there is no 'αὕτη γὰρ', no 'Λέγεται δὲ ὁ', and no full-width Greek on this page. Section ΚΔʹ ends in mid-column with 'τοῦ ἐπουρανίου.' The only full-width band (three lines, 'lus, aut pravus sit … prudens audit.') is the facing LATIN of §XXV, so not set. All the Greek on the page stands in col. 709 and is set here whole; col. 710 is facing Latin only. The description may belong to another page.
other: the footnote calls (38)–(42) stand in the Greek and are not set in the source line
other (Q2a): an earlier, stale apparatus block (marginal letters 'A αὔξει τε; B ἀρχῇ ἐποίησεν.; C τὴν δύναμιν; D ὡς ὁ', which are not on this page) was removed. Checked against the page that ΚΔʹ–ΚϚʹ (to 'οὕτω καὶ ὁ') all stand in col 709, so nothing for 709 needs moving here from col 711's file; whatever col 711's paragraphs 1–3 hold must be checked there against its own page.
other (Q5a): two duplicate apparatus blocks with contradictory old-edition lines were merged into the lines above; re-checked against the page that ΚΔʹ, ΚΕʹ and the start of ΚϚʹ stand in col 709's own column, so the boundary note's move from col 711 does not apply to this page.

PG 9:710

Editors' notes and page, col. 710

Footnotes

(a) ‹anchor: imago terrena› · call in col 710

Matth. XXII, 21.

Matthew 22:21.

(printed under page 354)

(b) ‹anchor: imaginem portemus› · call in col 710

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 354)

Matth. III, 11.

Matthew 3:11.

(printed under page 354)

(d) ‹anchor: igne inextinguibili› · call in col 710

Matth. III, 12; Luc. III, 17.

Matthew 3:12; Luke 3:17.

(printed under page 354)

(e) ‹anchor: ignis consumens› · call in col 710

Deut. IV, 24.

Deuteronomy 4:24.

(printed under page 354) - Numbered notes (38)–(42) are called in the Greek of col 709 only and are set in n709.

Footnotes

(a) ‹anchor: Ignem veni mittere in terram› · call in col 711

Luc. XII, 49.

Luke 12:49.

(printed under page 355)

(b) ‹anchor: aliis quidem stultitia› · call in col 711

I Cor. I, 18.

1 Corinthians 1:18.

(printed under page 355)

(43) ‹anchor: Ἡ μηδὲν ἀδύνατον› · call in col 712

Ἡ μηδὲν ἀδύνατον. In Flor. sunt etiam alterius scripturae vestigia, ἣ μηδὲν ἀδύνατος, quae nihil non facere potis est. Sylburg.

"To which nothing is impossible." In the Florentine manuscript there are also traces of another reading, ἣ μηδὲν ἀδύνατος, "which is able to do everything." Sylburg.

(printed under page 355)

(44) ‹anchor: ὑπὸ τῶν ἐντυγχανόντων› · call in col 712

Ὑπὸ τῶν ἐντυγχ. Non minus apte sic legeris, ὑπὸ τῶν ἐντυγχανόντων ἑκάστοτε βασανιζόμενον, ἀκριβοῦς τῆς ἐξετάσεως τυγχάνον, ἄκρας καὶ τῆς ἐπιμελείας ἀξιοῦται. Syl.

"By those who read." You may read it no less fittingly thus: "being tested each time by those who read it, meeting with exact examination, it is also deemed worthy of the utmost care." Sylburg.

(printed under page 355)

(45) ‹anchor: μαγνῆτις› · call in col 712

Μαγνῆτις. Similitudo de Magnetis lapidis natura, usurpata etiam supra, pag. 299, et apud Philonem, p. 630, sed aliam ejus rei causam adnotat Joannes Broddaeus Miscell. lib. III, cap. 29. Sylburg.

"Magnet." The comparison from the nature of the magnet stone is used also above, p. 299, and in Philo, p. 630; but Joannes Brodaeus, Miscellanea, book III, ch. 29, notes a different cause of this phenomenon. Sylburg.

(printed under page 355)

(46) ‹anchor: φθόνος δὲ ἀπείη› · call in col 712

Φθόνος δὲ ἀπ. Sensus est, Dei (absit verbo invidia) gnostici, i. e. hominis gnostici in divinam quamdam naturam transmutati: quod tamen absque invidia dictum volo. Sylburg.

"But far be envy." The sense is: "of the God (be the word without offence) of the gnostic," that is, of the gnostic man transformed into a kind of divine nature; which, however, I wish to be said without offence. Sylburg.

(printed under page 355)

Page

running head: 711 CLEMENS ALEXANDRINUS.
marginal letters: A reliquisque dominatur; B ram; nimirum; C transmissio. Quippe; D cet : non
old-edition numerals: ✠ P. 987 ED. POTTER. — mark in the Latin at "an ✠ pejus fuerit" (the Greek mark falls in col 712); key printed at the page foot
other: facing Latin version in col. 711 not set (its full-width last line "purgat; terrestres autem … delet, dest…" spans 711/712); the Greek of ΚΔʹ (end), ΚΕʹ and ΚϚʹ (start) printed full-width at the foot of cols. 709-710 belongs to col 709 (boundary rule), not here; this column's part carries no source text
other: facing Latin version, not set

PG 9:712

Θεὸς παντοδύναμος καὶ παντοκράτωρ, ὁ δυνάμενος κρατῆσαι, κτίσαι, ποιῆσαι, τρέφειν, αὔξειν, σώζειν, σώματος καὶ ψυχῆς ἐξουσίαν ἔχων. Ὡς οὖν τῶν στοιχείων ὑπερέχει τὸ πῦρ, οὕτω θεῶν τε καὶ δυνάμεων καὶ ἀρχῶν ὁ παντοκράτωρ. Διπλῆ τε ἡ δύναμις τοῦ πυρὸς, ἡ μὲν πρὸς δημιουργίαν καὶ πέπανσιν καρπῶν καὶ ζώων γένεσιν καὶ τροφὴν ἐπιτήδειος, ἧς εἰκὼν ὁ ἥλιος· ἡ δὲ πρὸς ἀνάλωσιν καὶ φθορὰν, ὡς τὸ πῦρ τὸ ἐπίγειον. Πῦρ οὖν ὅταν λέγηται ὁ Θεὸς καταναλίσκον, δύναμις ἰσχυρὰ καὶ ἀπροσάντητος, ᾗ μηδὲν ἀδύνατον, ἀλλὰ καὶ τὸ ἀπολέσαι δυνατόν. Περὶ τοιαύτης δυνάμεως καὶ ὁ Σωτὴρ λέγει· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, δηλονότι δύναμιν, τῶν μὲν ἁγίων καθαρτικὴν, τῶν δὲ ὑλικῶν, ὡς μὲν ἐκεῖνοι φασὶν, ἀφανιστικήν· ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν. Ἔχει δὲ καὶ φόβον τὸ πῦρ, καὶ διάχυσιν τὸ φῶς.

God Almighty and All-sovereign, Who is able to master, to create, to make, to nourish, to cause to grow, to save, having authority over body and soul. As therefore fire surpasses the elements, so the All-sovereign surpasses gods and powers and principalities. And twofold is the power of fire: the one suitable for creation and the ripening of fruits and the generation and nourishment of living creatures, of which the sun is an image; and the other for consumption and destruction, like earthly fire. When therefore God is called a consuming fire, it is a strong and irresistible power, to which nothing is impossible, but even to destroy is possible. Concerning such a power the Saviour also says: I came to cast fire upon the earth (Luke 12:49), manifestly a power purgative of the holy, and of material things, as those men say, destructive, but as we would say, educative. And fire has fear, whereas light has gladness.

ΚΖʹ. Οὐκ ἔγραφον δὲ οἱ πρεσβύτεροι, μήτε ἀπασχολεῖν βουλόμενοι τὴν διδασκαλικὴν τῆς παραδόσεως φροντίδα τῇ περὶ τὸ γράφειν ἄλλῃ φροντίδι, μηδὲ μὴν τὸν τοῦ προσκέπτεσθαι τὰ λεχθησόμενα καιρὸν καταναλίσκοντες εἰς γραφήν. Τάχα δὲ οὐδὲ τῆς αὐτῆς φύσεως κατόρθωμα τὸ συντακτικὸν καὶ διδασκαλικὸν εἶδος εἶναι πεπεισμένοι, τοῖς εἰς τοῦτο πεφυκόσι συνεχώρουν. Τὸ μὲν γὰρ, ἀκωλύτως καὶ μετὰ ῥύμης φέρεται ῥεῦμα τοῦ λέγοντος, καί που τάχα συναρπάσαι δυνάμενον· τὸ δὲ, ὑπὸ τῶν ἐντυγχανόντων ἑκάστοτε βασανιζόμενον ἀκριβῶς, τῆς ἐξετάσεως τυγχάνον ἄκρας καὶ τῆς ἐπιμελείας ἀξιοῦται· καὶ ἔστιν οἷον εἰπεῖν ἔγγραφος διδασκαλίας βεβαίωσις, καὶ εἰς τοὺς ὀψιγόνους οὕτως διὰ τῆς συντάξεως παραπεμπομένης τῆς φωνῆς. Ἡ γὰρ τῶν πρεσβυτέρων παρακαταθήκη, διὰ τῆς γραφῆς λαλοῦσα, ὑπουργῷ χρῆται τῷ γράφοντι πρὸς τὴν παράδοσιν τῶν ἐντευξομένων. Καθάπερ οὖν ἡ μαγνῆτις λίθος, τὴν ἄλλην ὕλην παραπεμπομένη, μόνον ἐφέλκεται δι' ἐπιτηδειότητα τὸν σίδηρον· οὕτως καὶ τὰ βιβλία, πολλῶν ὄντων τῶν ἐντυγχανόντων, τοὺς οἵους τε συνιέναι μόνους ἐπισπᾶται· ὁ γὰρ τῆς ἀληθείας λόγος τοῖς μὲν μωρία, τοῖς δὲ σκάνδαλον, ὀλίγοις δὲ σοφία· οὕτως καὶ δύναμις εὑρίσκεται Θεοῦ· φθόνος δὲ ἀπείη γνωστικοῦ· διὰ τοῦτο γὰρ καὶ ζητεῖ, πότερον χεῖρον ἀναξίῳ δοῦναι, ἢ ἀξίῳ μὴ παραδοῦναι· καὶ κινδυνεύει ὑπὸ πολλῆς τῆς ἀγάπης, οὐ μόνον παντὶ τῷ προσήκοντι, ἀλλ' ἔσθ' ὅτε καὶ ἀναξίῳ λιπαρῶς δεομένῳ κοινωνήσειν, οὐ διὰ τὴν δέησιν· οὐ γὰρ φιλοδοξεῖ· ἀλλὰ διὰ τὴν ἐπιμονὴν τοῦ δεομένου μελετῶντος εἰς πίστιν διὰ πολλῆς τῆς δεήσεως.

XXVII. Now the elders did not write, both because they did not wish to divert the teaching care of tradition with another care concerning writing, and because they did not spend in writing the time for considering beforehand the things that were to be spoken. And perhaps, being persuaded that the style of composition and the style of teaching are not the achievement of the same nature, they yielded this to those who were naturally suited for it. For the one, the stream of the speaker, is borne along unhindered and with rush, and perhaps able somewhere even to carry one away; whereas the other, being tested accurately at every point by those who read it, meets with the utmost examination and is deemed worthy of care; and it is, so to speak, a written confirmation of teaching, the voice being thus transmitted even to posterity through the composition. For the deposit of the elders, speaking through the writing, uses the writer as a minister for the tradition of those who shall read it. Just as, therefore, the magnet stone, passing by other matter, attracts iron alone by reason of affinity; so also books, though there are many who read them, draw to themselves those alone who are capable of understanding; for the word of truth is to some foolishness, and to others a stumbling-block, and to a few wisdom; thus also it is found to be the power of God (1 Cor. 1:18, 23–24); and far be envy from the Gnostic; for on this account too he inquires whether it is worse to give to one who is unworthy, or not to hand over to one who is worthy; and out of his abundant love he runs the risk of imparting not only to everyone to whom it belongs, but sometimes even to an unworthy person who begs earnestly, not on account of the entreaty—for he does not love glory—but on account of the persistence of the petitioner who practises towards faith through much entreaty.

Editors' notes and page, col. 712

Page

running head: MENS ALEXANDRINUS. 712
marginal letters: A Θεὸς παντοδύναμος; B φαίημεν, παιδευτικήν; C παραπεμπομένης τῆς; D φιλοδοξεῖ· ἀλλὰ
old-edition numerals: (none)
other: one facing Latin line runs across from col. 711 after ΚϚʹ, not set
other: footnotes (43) μηδὲν ἀδύνατον, (44) ἐντυγχανόντων and (46) ἀπείη are called in this column's Greek; they are set under n711, with (45), whose call is not visible (Q3 pointer)

PG 9:713

ΚΗʹ. Εἰσὶ δ' οἳ, λέγοντες εἶναι γνωστικοὶ, τοῖς οἰκείοις φθονοῦσι μᾶλλον ἢ τοῖς ἐκτός. Ὡς δὲ ἡ θάλασσα ἀνίεται πᾶσιν, ἀλλ' ὁ μὲν νήχεται, ὁ δὲ ἐμπορεύεται, ὁ δὲ ἀγρεύει τοὺς ἰχθῦς. Καὶ ὡς ἡ γῆ κοινὴ, ἀλλ' ὁ μὲν ὁδεύει, ὁ δὲ ἀροῖ, θηρᾷ δὲ ἕτερος, καί τις ἄλλος μέταλλα ἐρευνᾷ, ὁ δὲ οἰκοδομεῖ· οὕτως καὶ τῆς Γραφῆς ἀναγινωσκομένης, ὁ μὲν εἰς πίστιν, ὁ δὲ εἰς ἦθος ὠφελεῖται, ἀπαιρεῖται δὲ ἄλλος δεισιδαιμονίαν, διὰ τῆς ἐπιγνώσεως τῶν πραγμάτων· ὁ δὲ ἀθλητὴς, γνωρίσας τὸ στάδιον τὸ Ὀλυμπιακὸν, ἐπαποδύεται τῇ διδασκαλίᾳ καὶ ἀγωνίζεται καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσάμενος καὶ ἀγωνισάμενος. Ἀναγκαία γὰρ ἡ γνῶσις καὶ πρὸς ψυχῆς γυμνασίαν καὶ πρὸς σεμνότητα ἤθους, ἀξιεντρεπτοτέρους ποιοῦσα τοὺς πιστοὺς, καὶ τῶν πραγμάτων ἀκριβεῖς θεατάς. Ὡς γὰρ οὐκ ἔστι πιστεῦσαι ἄνευ κατηχήσεως, οὕτως οὐδὲ καταλαβέσθαι ἄνευ γνώσεως.

XXVIII. But there are some who, professing to be Gnostics, envy those of their own household more than outsiders. Yet just as the sea is open to all, still one man swims, another engages in commerce, and another catches fish. And just as the earth is common, yet one man travels, another ploughs, another hunts, and someone else searches for metals, and another builds; so also when the Scripture is read, one man is profited unto faith, another unto character, and another has superstition taken away through the full knowledge of realities; while the athlete, having recognized the Olympic stadium, strips for the teaching and contends and becomes victorious, having beaten off and contended against the adversaries and those who run down the Gnostic way. For knowledge is necessary both for the training of the soul and for gravity of character, making believers more worthy of respect, and accurate beholders of realities. For just as it is impossible to believe without instruction, so neither is it possible to comprehend without knowledge.

ΚΘʹ. Τῶν γὰρ εὐχρήστων καὶ ἀναγκαίων εἰς σωτηρίαν, οἷον Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ἀλλὰ καὶ τῆς ἡμετέρας ψυχῆς δεῖ πάντως καὶ τὸν περὶ αὐτῶν λόγον, ὅς ἐστι γνωστικὸς, εὔχρηστον ὁμοῦ καὶ ἀναγκαῖον τυγχάνειν. Τοῖς δὲ καὶ τὴν προστασίαν ἐπανηρημένοις τοῦ ὠφελεῖν εὔχρηστος ἡ πολυπειρία πρὸς τὸ μὴ διαλαθεῖν τι τῶν δοκούντων παρ' ἄλλοις ἀναγκαίως καὶ πολυμαθῶς ἐπεγνῶσθαι. Φέρει δὲ καὶ ἄλλη συγγυμνασίαν ψυχῆς ζητητικῆς ἡ τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις, καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθητὴν, περισαλπίζεσθαι πάντοθεν ἤδη προμεμελετηκότα τοῖς πολεμικοῖς ὀργάνοις.

XXIX. For of the things that are useful and necessary for salvation, such as the Father and the Son and the Holy Spirit, and also our own soul, the account concerning them, which is Gnostic, must by all means be at once useful and necessary. And for those who have also taken upon themselves the presidency of benefiting others, wide experience is useful, so that nothing may escape them of the things that seem among others to have been necessarily and learnedly known. Moreover, the exposition of heterodox teaching also brings joint training for an inquiring soul, and keeps the disciple undeceived away from the true teaching, having already practised beforehand being sounded around from every side by the instruments of war.

Λʹ. Τοῦ γνωστικοῦ νόμου, καθάπερ λέγουσι τὴν Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων, ὁ βίος καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ λόγου, οὔτε ἐχθρὸν ἔχοντος τὸ παράπαν, ἀλλὰ καὶ φθόνου καὶ μίσους, καὶ βλασφημίας πάσης καὶ διαβολῆς ἐκτὸς ὄντων.

XXX. Of the Gnostic law, just as they say Crete is barren of deadly beasts, the life is pure from every evil deed and thought and word, having no enemy at all, and being outside of envy and hatred, and all blasphemy and slander.

ΛΑʹ. Ἐν πολλῷ τῷ βίῳ μακαριστὸς οὐ διὰ τὸ μακρὸν γενόμενος ζῆν, ᾧ γε καὶ διὰ τὸ ζῆσαι καὶ ὑπῆρξεν ἀξίῳ τοῦ ζῆν ἀεὶ γενέσθαι. Οὐδένα λελύπηκεν, ὅτι μὴ τῷ λόγῳ παιδεύων τοὺς ἡλκωμένους τὴν καρδίαν, καθάπερ μέλιτι σωτηρίῳ, γλυ-

XXXI. In a long life he has become blessed not on account of living a long time, since for him, because he truly lived, it was his lot also to become worthy of living forever. He has grieved no one, except in educating with the word those who are ulcerated in heart, as it were with saving honey, which is both sweet

Editors' notes and page, col. 713

Footnotes

(47) ‹anchor: Ἄνιεται› · call in col 714

Ἄνιεται. Malim, ἀνεῖται πᾶσι, expositum est omnibus, patet omnibus. Sylburg.

"Is grieved." I would prefer ἀνεῖται πᾶσι, "is laid open to all, lies open to all." Sylburg.

(printed under page 356)

(48) ‹anchor: Μέταλλα ἐρευνᾷ› · call in col 714

Μέταλλα ἐρευνᾷ. Flor. et H. mss., μεγάλα ἐρευνᾷ, magna scrutatur. Sed μέταλλα legendum esse, recte vidit etiam X. et H. Id.

"Searches out mines." The Florentine and H. manuscripts have μεγάλα ἐρευνᾷ, "searches out great things." But that μέταλλα ("mines") is to be read X. and H. also rightly saw. The same [Sylburg].

(printed under page 356)

(49) ‹anchor: Ἀπαιρεῖται δὲ ἄλλος› · call in col 714

Ἀπαιρεῖται δὲ ἄλλος δεισ. H. ms. ἀφαιρεῖται δὲ ἄλλος. Sed vulg. lectio melior. Id.

"And another removes…" The H. manuscript has ἀφαιρεῖται δὲ ἄλλος ("and another takes away"). But the common reading is better. The same [Sylburg].

(printed under page 356)

(50) ‹anchor: Ἄνευ γνώσεως› · call in col 714

Ἄνευ γνώσεως· τῶν γὰρ εὐχρήστων καὶ ἀναγκ. Haud scio an verior scriptura sit, ἄνευ γνώσεως τῶν γοῦν εὐχρήστων καὶ ἀναγκ. Absque cognitione eorum quidem quae utilia et necessaria sunt ad salutem. Id.

"Without knowledge; for of the useful and necessary…" I rather think the truer reading may be ἄνευ γνώσεως τῶν γοῦν εὐχρήστων καὶ ἀναγκ., "without knowledge at least of the things that are useful and necessary for salvation." The same [Sylburg].

(printed under page 356)

(51) ‹anchor: ἄλλη συγγυμνασίαν› · call in col 714

Ἄλλη συγγ. Legi etiam potest ἄλλην συγγ. Id.

"Another… exercise." One may also read ἄλλην συγγ. ("another exercise," accusative). The same [Sylburg].

(printed under page 356)

(52) ‹anchor: τῆς ἀληθοῦς› · call in col 714

Τῆς ἀληθοῦς. Legi potest τἀληθοῦς, aut cum praecedente membro repetendum διδασκαλίας. Sylburg.

"Of the true." One may read τἀληθοῦς ("of the truth"), or else διδασκαλίας ("teaching") is to be supplied again from the preceding clause. Sylburg.

(printed under page 356)

(53) ‹anchor: ἐκτὸς ὄντων› · call in col 714

Ὄντων. Congruentius ὄντος, singulari numero; ut paulo ante ἔχοντος. Id.

"Being" (plural). More consistently ὄντος, in the singular, as ἔχοντος a little before. The same [Sylburg].

(printed under page 356)

(54) ‹anchor: τοῦ ζῆν ἀεὶ γενέσθαι› · call in col 714

Ὧ γε.... γενέσθαι. Paulo congruentius, ᾧ γε καὶ διὰ τὸ ζῆσαι εὖ ὑπῆρξεν ἄξιον τοῦ ζῆν, ἀεὶ γενέσθαι· cui etiam ob vitam recte actam, vita dignum foret semper esse superstitem. Sensus est, ἐν πολλῷ τῷ βίῳ μακαριστὸς γενόμενος οὐ διὰ τὸ μακρὸν ζῆν, ἀλλὰ διὰ τὸ εὖ ζῆν, καὶ διὰ τὸ εὖ ζῆσαι, τοῦ ἀεὶ ζῆν ἄξιος γενέσθαι. Id.

"To whom indeed… to become." A little more consistently: "to whom indeed, because of having lived well, it befell to be worthy of living, to be for ever," that is, one to whom, for a life rightly led, it would be fitting to survive for ever. The sense is: "becoming blessed in a long life not through living long but through living well, and through having lived well, to become worthy of living for ever." The same [Sylburg].

(printed under page 356)

Footnotes

(55) ‹anchor: μὲν εἰρημένα› · call in col 715

Διαπτ... μὲν εἰρημένα. Planior erit sententia, si transposito μέν, legamus, διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα. Sylburg.

"Unfold… said." The sense will be plainer if, moving μέν, we read: "the names spoken with many meanings are unfolded." Sylburg.

(printed under page 357)

(56) ‹anchor: Οὕτως γάρ› · call in col 715

Οὕτως γάρ. Concinnius ὡς γάρ, ut enim. Id.

"For thus." More neatly ὡς γάρ, "for as." The same [Sylburg].

(printed under page 357)

(57) ‹anchor: Ἦν τόποι› · call in col 715

Ἦν. Etiamsi ἢ legamus pro ἦν, tamen ne sic quidem sat recte constare videtur sententia. Sylburg.

"Was." Even if we read ἢ for ἦν, the sense does not seem to stand quite right even so. Sylburg.

(printed under page 357)

(58) ‹anchor: ἐναργεστέροις› · call in col 715

Ἐναργεστέροις. Usitatius ἐναργεστέραις, feminina terminatione. Id.

"Clearer." More usual is ἐναργεστέραις, with the feminine ending. The same [Sylburg].

(printed under page 357)

Page

running head: 715 CLEMENS ALEXANDR
marginal letters: A et dulce; B expressam docet; C enim fratresque; D tantes, Dominum
old-edition numerals: 364 before XXXIII. Proinde; P. 989 ED. POTTER. before exercitati, quasi
other: facing Latin version, not set

PG 9:716

κεῖ τε ὄντι καὶ δηκτικῷ. Ὥστε παντὸς μᾶλλον ὁ γνωστικὸς τὸ πρέπον ἂν μετὰ τοῦ κατὰ λόγον φυλάσσει. Τοῦ γὰρ ἐμπαθοῦς παντὸς περιτμηθέντος καὶ περιαιρεθέντος ἁπάσης τῆς ψυχῆς, τῷ κρατίστῳ καθαρῷ γενομένῳ καὶ ἠλευθερωμένῳ εἰς υἱοθεσίαν τοῦ λοιποῦ σύνεστί τε καὶ βιοῖ.

and pungent. Wherefore more than anyone else the Gnostic will guard what is fitting along with what is according to reason. For when every impassioned element has been circumcised and stripped away from the whole soul, he henceforth consorts and lives with what is best in him, now become pure and set free unto adoption as a son.

ΛΒʹ. Πυθαγόρας ἠξίου μὴ μόνον λογιώτατον, ἀλλὰ καὶ πρεσβύτατον ἡγεῖσθαι τῶν σοφῶν τὸν θέμενον τὰ ὀνόματα τοῖς πράγμασι. Δεῖ τοίνυν τὰς Γραφὰς ἀκριβῶς διερευνωμένους, ἐπειδὴ ἐν παραβολαῖς εἰρῆσθαι ἀνωμολόγηνται, ἀπὸ τῶν ὀνομάτων θηρωμένους τὰς δόξας, ἃς τὸ ἅγιον Πνεῦμα περὶ τῶν πραγμάτων ἔχον, εἰς τὰς λέξεις, ὡς εἰπεῖν, τὴν αὑτοῦ διάνοιαν ἐκτυπωσάμενον διδάσκει, ἵνα ἡμῖν ἀκριβῶς ἐξεταζόμενα διαπτύσσηται τὰ ὀνόματα πολυσήμως μὲν εἰρημένα, τὸ δ' ἐγκεκρυμμένον ἐν πολλοῖς τοῖς σκέπουσι ψηλαφώμενον καὶ καταμανθανόμενον ἐκφαίνηται καὶ ἀναλάμψῃ. Οὕτως γὰρ καὶ ὁ μόλιβδος τοῖς τρίβουσιν ἐξανθεῖ λευκὸν ἐκ μέλανος τὸ ψιμύθιον· οὕτως καὶ ἡ γνῶσις, φέγγος καὶ λαμπρότητα καταχέουσα τῶν πραγμάτων, ἡ τῷ ὄντι θεία σοφία εἴη ἂν, τὸ φῶς τὸ εἰλικρινὲς, τὸ φωτίζον τοὺς καθαροὺς τῶν ἀνθρώπων ὡς κόρην ὀφθαλμοῦ, εἰς ὄψιν καὶ κατάληψιν τῆς ἀληθείας βεβαίαν.

XXXII. Pythagoras deemed it right to regard him who gave names to things as not only the most learned, but also the oldest of the wise. We must therefore, searching the Scriptures accurately, since they are acknowledged to have been spoken in parables, hunt from the names for the meanings which the Holy Spirit, holding them concerning things, teaches by imprinting, so to speak, His own mind upon the words, in order that the names, spoken with many meanings, when accurately examined for us may be unfolded, and that which is hidden under many coverings, when felt after and thoroughly learned, may shine forth and gleam out. For thus also lead, for those who rub it, blossoms forth white lead out of black; thus also knowledge, pouring light and brightness down upon things, would be the truly divine wisdom, the pure light, which illuminates the pure among men like the pupil of an eye, unto the vision and sure comprehension of the truth.

ΛΓʹ. Ἀναψάμενοι τοίνυν τῆς ἀρχῆς τοῦ φωτὸς ἐκείνου ἐκ τοῦ πάθους τοῦ περὶ αὐτὸ, ὡς ἔνι μάλιστα ἐξομοιοῦσθαι πειρώμενοι, φωτὸς ἔμπλεοι φῶτες Ἰσραηλῖται τῷ ὄντι γινόμεθα. Φίλους γὰρ εἶπε καὶ ἀδελφοὺς τοὺς ἐχομένους τῆς πρὸς τὸ Θεῖον ἀφομοιώσεως κατὰ ἐπιθυμίαν καὶ δίωξιν.

XXXIII. Having kindled a light, therefore, from the principle of that light out of the affection towards it, endeavouring as far as possible to be assimilated to it, we become men full of light, Israelites indeed (John 1:47). For He called friends and brothers those who cleave to assimilation to the Divine in desire and pursuit.

ΛΔʹ. Ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο φωνὰς καί τινας ὄψεις ἁγίων φασμάτων· ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος ἅπας διδασκαλίας καὶ δυνάμεως θεϊκῆς καταξιωθήσεται.

XXXIV. Pure places and meadows received voices and certain visions of holy apparitions; but every man who has been thoroughly purified will be deemed worthy of divine teaching and power.

ΛΕʹ. Οἶδα δὲ ἐγὼ, ὅτι τὰ τῆς γνώσεως μυστήρια τοῖς μὲν πολλοῖς χλεύην φέρει, καὶ μάλιστα μὴ κεκαττυμένα, σοφιστικῇ τροπολογίᾳ· τοὺς δὲ ὀλίγους, καθάπερ φῶς ἐπεισενεχθὲν ἐξαίφνης συμποσίῳ τινὶ συνηρεφεῖ, ἐκπλήξει τὰ πρῶτα· ἔπειτα ἐθίσαντες καὶ συντραφέντες καὶ ἐγγυμνασάμενοι τῷ λογισμῷ, ὡς ὑφ' ἡδονῆς εὐφραινόμενοι καὶ ἀγαλλιώμενοι τὸν Κύριον........ Ὡς γὰρ ἡδονὴ τὴν τῆς ἀλγηδόνος ἀπαλλαγὴν οὐσίαν ἔχει, οὕτως ἡ γνῶσις τῆς ἀγνοίας τὴν ὑπεξαίρεσιν. Ὡς γὰρ οἱ μάλιστα καθεύδοντες οἴονται μάλιστα ἐγρηγορέναι, ἐναργεστέροις ὑποπίπτοντες καὶ ἀπερισπάστοις ταῖς ὄναρ φαντασίαις· οὕτως οἱ μάλιστα ἀγνοοῦντες μάλιστα εἰδέναι νομίζουσι. Μακάριοι δὲ οἱ ἐξ ὕπνου τοῦδε

XXXV. And I know that the mysteries of knowledge bring mockery to the many, especially when they are not patched together with sophistic tropology; whereas the few, just like a light suddenly brought in upon some covered banquet, it will amaze at first; afterwards, having grown accustomed and been nourished with it and trained in reasoning, as though gladdened by pleasure and exulting in the Lord... For just as pleasure has the removal of pain as its essence, so knowledge has the taking away of ignorance. For just as those who are most fast asleep think they are most wide awake, falling under clearer and undistracted imaginations in dreams; so those who are most ignorant think they know most. But blessed are those who from this sleep

Editors' notes and page, col. 716

Footnotes

(55) ‹anchor: πολυσήμως μὲν εἰρημένα› · call in col 716

Διαπτ... μὲν εἰρημένα. Planior erit sententia, si transposito μέν, legamus, διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα. Sylburg.

"Unfold... spoken with many meanings." The sense will be plainer if, moving μέν, we read διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα ("the names spoken with many meanings may be unfolded"). Sylburg.

(printed under page 357)

(56) ‹anchor: οὕτως καὶ ἡ γνῶσις› · call in col 716

Οὕτως γάρ. Concinnius ὡς γάρ, ut enim. Id.

"For thus." More neatly ὡς γάρ, "for as". The same.

(printed under page 357)

(57) ‹anchor: Ἣν τόποι› · call in col 716

Ἣν. Etiamsi ᾗ legamus pro ἥν, tamen ne sic quidem sat recte constare videtur sententia. Sylburg.

"Which." Even if we read ᾗ ("where") for ἥν, the sense does not seem to stand quite right even so. Sylburg.

(printed under page 357)

(58) ‹anchor: ἐναργεστέροις› · call in col 716

Ἐναργεστέροις. Usitatius ἐναργεστέραις, feminina terminatione. Id.

"Clearer." More usually ἐναργεστέραις, with the feminine ending. The same.

(printed under page 357)

Page

running head: MENS ALEXANDRINUS. 716
marginal letters: A κεῖ τε; B ζόμενα διαπτύσσηται; C ἀδελφοὺς τοὺς; D Κύριον........
old-edition numerals: (none)
other (Q1): ΛΔʹ opens with Ἣν (rough breathing, grave) as far as the scan shows; the footnote calls (55)–(58) stand in the Greek and are not set in the source line
other (Q2a): the column opens with κεῖ, the tail of γλυ-κεῖ split across the break from col 713; col 713's file still ends "γλυ-" and is not joined (its English already reads "sweet"). Join it as γλυκεῖ at the end of col 713 and then drop κεῖ here; left in place until 713 is fixed, so that no letters are lost.
other (Q2a): UNSURE whether ΛΒʹ prints αὑτοῦ or αὐτοῦ (τὴν αὑτοῦ διάνοιαν); the breathing can't be told apart at this scan's resolution. Left as set.

PG 9:717

καὶ τῆς παραφροσύνης ἀνεγειρόμενοι καὶ ἀναβλέψαντες τὸ φῶς καὶ τὴν ἀλήθειαν.

and madness are awakened and look up at the light and the truth.

ΛϚʹ. Δεῖ τοίνυν ἐπίσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθητὴν, καὶ τῷ πόθῳ τὴν πίστιν ἐγκαταμίξαντα, γυμνάζειν καὶ μελετᾷν ἑκάστοτε πρὸς ἑαυτὸν τὴν τῶν θεωρημάτων ἀλήθειαν ἐξετάζοντα. Ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ καὶ εἰς τὰς τῶν πέλας ζητήσεις καθιέναι· ἐπεὶ καὶ οἱ νεοττοὶ προσαποπειρῶνται τοῦ πετάσαι ἐπὶ τῆς καλιᾶς, γυμνάσαντες τὰ πτερά.

XXXVI. The disciple, therefore, must equally have obedience to him who wills, and having mingled faith with desire, must train and practise at all times, examining with himself the truth of the contemplations. And whenever he seems to himself to be well prepared, then indeed he may also enter into the inquiries of his neighbours; since young birds too make trial beforehand of flying upon the nest, having exercised their wings.

ΛΖʹ. Ἡ γὰρ ἀρετὴ ἡ γνωστικὴ πανταχοῦ καλὸν καὶ πρᾶον καὶ ἀβλαβὲς, καὶ ἄλυπον, καὶ μακάριον, καὶ παρεσκευασμένον, ἄριστα μὲν ὁμιλεῖν παντὶ τῷ θείῳ, ἄριστα δ' ἀνθρώποις, θεωρητικὸν ὁμοῦ καὶ πρακτικὸν ἄγαλμα θεῖον τὸν ἄνθρωπον κατασκευάζουσα, καὶ φιλόκαλον ἀπεργαζομένη δι' ἀγάπης· τὸ γὰρ καλὸν, ὡς ἐκεῖ σοφίᾳ θεωρητὸν καὶ νοητὸν, ἐνταῦθα σωφοσύνῃ καὶ δικαιοσύνῃ διὰ πίστεως πρακτόν· ἐν σαρκὶ μελετήσαντες ἀγγελικὴν ὑπουργίαν, ὥσπερ ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι τὸν νοῦν καθιερώσαντες.

XXXVII. For Gnostic virtue everywhere makes a man good and gentle and harmless, and free from grief, and blessed, and prepared to converse best with everything divine, and best with men, fashioning the man as a divine statue at once contemplative and practical, and rendering him a lover of the good through love; for the good, just as there it is contemplable and intelligible by wisdom, here is practicable by temperance and righteousness through faith; having practised angelic ministry in the flesh, having consecrated the mind in the body as in a transparent and undefiled place.

ΛΗʹ. Πρὸς δὲ Τατιανὸν, λέγοντα εὐκτικὸν εἶναι τὸ Γενηθήτω φῶς, λεκτέον· Εἰ τοίνυν εὐχόμενος ἤδη τὸν ὑπερκείμενον Θεὸν, πῶς λέγει Ἐγὼ Θεὸς, καὶ πλὴν ἐμοῦ ἄλλος οὐδείς; εἴπομεν ὡς κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων ῥημάτων, λόγῳ κολαζομένων καὶ παιδευομένων.

XXXVIII. And against Tatian, who says that Let there be light (Gen. 1:3) is optative, it must be said: If then He is already praying to the God Who is above Him, how does He say, I am God, and beside Me there is none other (Isa. 44:6)? We said that there are punishments of blasphemies, of foolish talking, of licentious words, when men are punished and educated by the word.

ΛΘʹ· Ἔφασκεν δὲ καὶ διὰ τὰς τρίχας κολάζεσθαι καὶ τὸν κόσμον τὰς γυναῖκας ὑπὸ δυνάμεως τῆς ἐπὶ τούτοις τεταγμένης, ἣ καὶ τῷ Σαμψὼν δύναμιν παρεῖχε ταῖς θριξὶν, ἥτις κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρμώσας.

XXXIX. And he also said that women are punished on account of their hair and their adornment by a power appointed over these things, which also gave strength to Samson in his hair (Judg. 16:17), and which punishes those women who through the adornment of their hair rush into fornication.

Μʹ. Καθάπερ ἀγαθοῦ ἀποῤῥοίᾳ ἀγαθύνονται, οὕτως καὶ κακοῦνται. Καλὴ ἡ κρίσις τοῦ Θεοῦ, ἥ τε διάκρισις ἡ τῶν πιστῶν ἀπὸ τῶν ἀπίστων, ἥ τε πρόκρισις ὑπὲρ τοῦ μὴ μείζονι περιπεσεῖν κρίσει, ἥ τε κρίσις, παίδευσις οὖσα.

XL. Just as men are made good by an efflux of good, so also they are made evil. Good is the judgement of God: both the separation of believers from unbelievers, and the preliminary judgement so that one may not fall into a greater judgement, and the judgement that is education.

ΜΑʹ. Ἡ Γραφή φησι τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ, ὑφ' οὗ παιδεύεσθαί τε καὶ αὔξειν· καὶ ἔσονται, φησὶν, ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα πιστοί· διὸ καὶ Πέτρος ἐν τῇ Ἀποκαλύψει φησί· Καὶ ἀστραπὴ πυρὸς πηδῶσα ἀπὸ τῶν βρεφῶν ἐκείνων, καὶ πλήσσουσα τοὺς ὀφθαλμοὺς τῶν γυναικῶν. Ἐπεὶ ὁ δίκαιος ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει, καὶ κρινεῖ ἔθνη.

XLI. The Scripture says that infants that have been exposed are handed over to a guardian angel, by whom they are educated and made to grow; and they shall be, it says, as the faithful of a hundred years here; wherefore Peter also in the Apocalypse says: And a flash of fire leaping from those infants, and striking the eyes of the women. Since the righteous shines forth like a spark through stubble, and shall judge nations (Wis. 3:7–8).

ΜΒʹ. Μετὰ ὁσίου ὁσιωθήσῃ. Κατὰ αἶνόν

XLII. With the holy Thou wilt be holy (Ps. 17:26). According to Thy praise

Editors' notes and page, col. 717

Footnotes

(a) ‹anchor: Fiat lux› · call in col 718

Gen. I, 3.

Genesis 1:3.

(printed under page 358)

(b) ‹anchor: est alius ullus› · call in col 718

Isa. XLIV, 6.

Isaiah 44:6.

(printed under page 358)

Jud. XVI, 13.

Judges 16:13.

(printed under page 358)

(d) ‹anchor: mulierum oculos perstringens› · call in col 718

Apoc. Petri Revelat.

Apocalypse of Peter (the Revelation of Peter).

(printed under page 358)

(e) ‹anchor: sicut scintilla› · call in col 718

Sap. III, 7.

Wisdom 3:7.

(printed under page 358)

(f) ‹anchor: sancto sanctus eris› · call in col 718

Psal. XVII, 26.

Psalm 17:26 (18:25).

(printed under page 358)

(59) ‹anchor: Προσαποπειρῶνται› · call in col 718

Προσαποπειρῶνται. Forte verius προαποπειρῶνται, prius experiuntur (seu tentant) volatus. Sylburg.

"They make further trial." Perhaps more truly προαποπειρῶνται, "they first try (or attempt) their flights." Sylburg.

(printed under page 358)

(60) ‹anchor: Πρὸς δὲ Τατιανὸν› · call in col 718

Τατιανόν. Conf. Gul. Cave Histor. litter., vol. II, p. 33, et testimonia de Tatiano in ejus edit. Oxon., p. 7.

"Tatian." Compare William Cave, Historia litteraria, vol. II, p. 33, and the testimonies on Tatian in his Oxford edition, p. 7.

(printed under page 358)

(61) ‹anchor: τὸν ὑπερκείμενον› · call in col 718

Εὐχόμενος ἤδη τὸν ὑπερχ. Nescio an verius εὐχόμενος ᾔτει τὸν ὑπερχ. precans, petebat a sup. Sylburg.

"Praying now [to] the One above." Perhaps more truly εὐχόμενος ᾔτει τὸν ὑπερκ., "praying, he was asking of the One above." Sylburg.

(printed under page 358)

(62) ‹anchor: λόγῳ κολαζομένων› · call in col 718

Λόγῳ. Ambiguum est λόγῳ an λόγων scripserit auctor. Id.

"By reason." It is uncertain whether the author wrote λόγῳ ("by reason") or λόγων ("of words"). The same [Sylburg].

(printed under page 358)

Footnotes

(a) ‹anchor: not visible› · call in col 719

Luc. XXIV, 34.

Luke 24:34.

(printed under page 359)

(b) ‹anchor: not visible› · call in col 719

Psal. XVII, 45.

Psalm 17:45 (18:44).

(printed under page 359)

Ibid. 51.

Ibid., 51.

(printed under page 359)

(63) ‹anchor: Κατὰ αἶνόν σου› · call in col 719

Κατὰ αἶνόν σου. A. legendum suspicatur, καθὰ εἰς αἰῶνας δεδόξασται· alludi enim ad locum qui est Sap. III. In Flor. edit. corrupte scriptum κατὰ αἰνονόσω. Sylburg.

"According to your praise." A. suspects one should read καθὰ εἰς αἰῶνας δεδόξασται ("as he has been glorified for ever"), for allusion is made to the passage in Wisdom 3. In the Florentine edition it is corruptly written κατὰ αἰνονόσω. Sylburg.

(printed under page 359)

(64) ‹anchor: Ὁ λόγος τῆς κτίσεως› · call in col 719

Τῆς κτίσεως. Aptius τῆς κτήσεως, acquisitione et possessione bonorum: itemque mox τὴν κτῆσιν· ut declarant sequentia. Id.

"Of creation." More fittingly τῆς κτήσεως, "the acquisition and possession of goods"; and likewise shortly after τὴν κτῆσιν, as what follows makes clear. The same [Sylburg].

(printed under page 359)

(65) ‹anchor: τοὺς ἐν σαρκί› · call in col 719

Ἀναστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί. Paulo melius ἀναστρ. ἔτι μένοντας ἐν σαρκί, adhuc commorantes in hac carne: ut ἀναστρέφει τῆς προσπαθείας per ellipsin praepositionis ἀπό dictum sit, ut alibi ἀνακαλεῖ. Sylburg.

"Turns back upon those alone who are in the flesh." A little better: "turns back those still remaining in the flesh," still dwelling in this flesh; so that ἀναστρέφει τῆς προσπαθείας ("turns back from passionate attachment") is said with the preposition ἀπό ("from") understood, as elsewhere ἀνακαλεῖ ("recalls"). Sylburg.

(printed under page 359)

(66) ‹anchor: πείρας› · call in col 719

[The note's number appears to be printed (65); the call in the text is (66).] Πεῖρας. Non male cum H. legemus μοίρας. Id.

"Trial." We shall not do badly to read μοίρας ("portion, lot") with H. The same [Sylburg].

(printed under page 359)

Page

running head: 719 CLEMENS ALEXANDR
marginal letters: A laudis suae; B a passionibus; C Providentia divina; D currentia, devorabunt
old-edition numerals: ✠ before Apocalypsi, bestias
other: facing Latin version, not set

PG 9:720

σου, δεδόξασται τὸ ὄνομά σου, κατ' ἐπίγνωσιν ἡμῶν, δοξαζομένου τοῦ Θεοῦ κατά τε τὴν κληρονομίαν. Οὕτω καὶ τὸ Ζῇ Κύριος, καὶ τὸ Ἀνέστη Κύριος.

Thy name has been glorified, according to our full knowledge, God being glorified also according to the inheritance. Thus also the saying, The Lord lives, and the saying, The Lord is risen (Luke 24:34).

ΜΓʹ. Λαὸς ὃν οὐκ ἔγνων, ἐδούλευσέ μοι· κατὰ διαθήκην οὐκ ἔγνων. Υἱοὶ ἀλλότριοι, τὰ τοῦ ἄλλου καὶ ἐζηλωκότες.

XLIII. A people whom I knew not served Me (Ps. 17:45): according to the covenant I knew them not. Strange children, who have also coveted the things of another.

ΜΔʹ. Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ. Βασιλεῖς πάντες λέγονται οἱ πιστοὶ εἰς βασιλείαν κατὰ κληρονομίαν τε.

XLIV. Magnifying the salvations of His king (Ps. 17:51). All believers are called kings unto a kingdom and by inheritance.

ΜΕʹ. Ἡ μακροθυμία γλυκύτης ἐστὶν ὑπὲρ τὸ μέλι, οὐχ ὅτι ἐστὶ μακροθυμία, ἀλλὰ κατὰ τὸν καρπὸν τῆς μακροθυμίας. Ἐπεὶ οὖν ὁ ἐγκρατής ἐστιν ἀπαθὴς, κρατῶν οὐκ ἀπόνως τῶν παθῶν· ὅταν δὲ ἕξις γένηται, οὐχ ἔτι ἐγκρατὴς, ἐν μιᾷ ἕξει καὶ ἁγίῳ Πνεύματι γενομένου τοῦ ἀνθρώπου.

XLV. Long-suffering is sweetness above honey, not because it is long-suffering, but according to the fruit of long-suffering. Since, then, the continent man is impassible, mastering the passions not without toil; whereas when it becomes a habit, he is no longer continent, the man having come to be in one habit and in the Holy Spirit.

ΜϚʹ. Πνεύματα λέγεται τὰ πάθη τὰ ἐν τῇ ψυχῇ, οὐχ ἐξουσίας πνεύματα, ἐπεὶ ἔσται ἐμπαθὴς ἄνθρωπος λεγεὼν δαιμόνων· ἀλλὰ κατὰ τὴν προτροπήν. Ἡ γὰρ αὐτὴ ψυχὴ, κατὰ μεταβολὰς ἄλλας καὶ ἄλλας ποιότητας κακίας ἀναδεχομένη, πνεύματα λέγεται ἀνειληφέναι.

XLVI. The passions that are in the soul are called spirits, not spirits of authority, since then an impassioned man would be a legion of demons; but according to instigation. For the same soul, taking up different qualities of vice according to different changes, is said to have taken up spirits.

ΜΖʹ. Ὁ λόγος τῆς κτίσεως ἀφίστασθαι οὐ κελεύει, ἀλλ' ἀπροσπαθῶς διοικεῖσθαι τὴν κτίσιν· ἐπισυμβάντος δέ τινος, μὴ ἀγανακτεῖν, μηδὲ λυπεῖσθαι, μηδὲ ἐπιθυμεῖν κτήσασθαι· τῆς ἐν πάθει παρακτήσεως ἀφίστασθαι κελεύει καὶ πάσης προσπαθείας, ἡ θεία Πρόνοια ἀναστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί.

XLVII. Reason does not command us to withdraw from creation, but to administer creation without passionate attachment; and when anything befalls, not to be indignant, nor to be grieved, nor to desire to acquire; it commands us to withdraw from acquisition in passion and from all passionate attachment; divine Providence turns to those alone who are in the flesh.

ΜΗʹ. Αὐτίκα ὁ Πέτρος ἐν τῇ Ἀποκαλύψει φησὶν, τὰ βρέφη ἐξαμβλωθέντα, τῆς ἀμείνονος ἐσόμενα πείρας, ταῦτα ἀγγέλῳ τημελούχῳ παραδίδοσθαι, ἵνα, γνώσεως μεταλαβόντα, τῆς ἀμείνονος τύχῃ μονῆς, παθόντα ἃ ἂν ἔπαθεν καὶ ἐν σώματι γενόμενα· τὰ δ' ἕτερα μόνης τῆς σωτηρίας τεύξεται, ὡς ἠδικημένα ἐλεηθέντα, καὶ μένει ἄνευ κολάσεως, τοῦτο γέρας λαβόντα.

XLVIII. For instance, Peter in the Apocalypse says that infants that have been aborted, which would have been of the better trial, are handed over to a guardian angel, so that, having partaken of knowledge, they may obtain the better abode, having suffered the things that they would have suffered even had they come to be in the body; whereas the others shall obtain salvation alone, having been pitied as wronged, and remain without punishment, receiving this as a reward.

ΜΘʹ. Τὸ δὲ γάλα τῶν γυναικῶν, ῥέον ἀπὸ τῶν μαστῶν καὶ πηγνύμενον, φησὶν ὁ Πέτρος ἐν τῇ Ἀποκαλύψει, γεννήσει θηρία λεπτὰ σαρκοφάγα, καὶ ἀνατρέχοντα εἰς αὐτὰς, κατεσθίει, διὰ τὰς ἁμαρτίας γίνεσθαι τὰς κολάσεις διδάσκων. Ἐκ τῶν ἁμαρτιῶν γεννᾶσθαι αὐτάς φησιν, ὡς διὰ τὰς ἁμαρτίας ἐπράθη ὁ λαός· καὶ διὰ τὴν εἰς Χριστὸν ἀπιστίαν, ὥς φησιν ὁ Ἀπόστολος, ὑπὸ τῶν ὄφεων ἐδάκνοντο.

XLIX. And the milk of the women, flowing from their breasts and congealing, says Peter in the Apocalypse, will engender tiny flesh-eating beasts, and these, running back up into them, devour them, teaching that punishments come to pass on account of sins. He says that they are engendered out of sins, just as on account of sins the people were sold; and on account of unbelief towards Christ, as the Apostle says, they were bitten by the serpents (1 Cor. 10:9).

Νʹ. Ἔλεγε πρεσβύτης ζῶον εἶναι τὸ κατὰ γαστρός·

L. An elder used to say that the embryo in the womb is a living creature;

Editors' notes and page, col. 720

Page

running head: MENS ALEXANDRINUS. 720
marginal letters: A σου, δεδόξασται; B ματι γενομένου; C θείας, ἡ; D καὶ ἀνατρέχοντα
old-edition numerals: P. 991 ED. POTTER. (foot)
other: ✠ in col. 719 before Apocalypsi, bestias
other: footnotes (63) σου, (64) κτίσεως, (65) σαρκί and (66) πείρας are called in this column's Greek; they are set under n719 (Q3 pointer)
misprints kept as printed (Q6): ΜΕʹ οὐχ ἔτι (for οὐκ ἔτι); ΜϚʹ οὐχ ἐξουσίας (for οὐκ ἐξουσίας). Read on the lean image; confirm at higher zoom

PG 9:721

εἰσιοῦσαν γὰρ τὴν ψυχὴν εἰς τὴν μήτραν ἀπὸ τῆς καθάρσεως ηὐτρεπισμένην εἰς σύλληψιν, καὶ εἰσκριθεῖσαν ὑπό τινος τῶν τῇ γενέσει ἐφεστώτων ἀγγέλων, παραγινώσκοντος τὸν καιρὸν τῆς συλλήψεως, κινεῖν πρὸς συνουσίαν τὴν γυναῖκα. Καταβληθέντος δὲ τοῦ σπέρματος, ὡς εἰπεῖν, ἐξοικειοῦσθαι τὸ ἐν τῷ σπέρματι πνεῦμα, καὶ οὕτω συλλαμβάνεσθαι τῇ πλάσει. Μαρτύριον ὠνόμασεν πᾶσιν, ὁπηνίκα ἂν εὐαγγελίζωνται οἱ ἄγγελοι τὰς στείρας, οἷον προεισκρίνουσι τῆς συλλήψεως τὰς ψυχάς· καὶ ἐν τῷ Εὐαγγελίῳ τὸ βρέφος ἐσκίρτησεν ὡς ἔμψυχον· καὶ αἱ στεῖραι διὰ τοῦτό εἰσι στεῖραι, ὡς ἂν μὴ εἰσκρινομένης τῆς τὴν τοῦ σπέρματος καταβολὴν συναγούσης εἰς κατοχὴν συλλήψεως καὶ γεννήσεως.

for the soul, entering into the womb which has been prepared from its cleansing for conception, and introduced by one of the angels set over generation, who foreknows the time of conception, stirs the woman to intercourse. And when the seed has been deposited, the spirit that is in the seed is, so to speak, appropriated, and thus is taken up together into the moulding. As a testimony to all he named the fact that whenever the angels bring good tidings to barren women, they introduce the souls beforehand prior to conception; and in the Gospel the babe leaped as being animate (Luke 1:41); and barren women are barren for this reason, because the soul that gathers together the deposit of seed for the retention of conception and birth is not introduced.

ΝΑʹ. Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ. Οἱ οὐρανοὶ λέγονται πολλαχῶς, καὶ οἱ κατὰ διάστημα καὶ περίοδον, καὶ οἱ κατὰ διαθήκην τῶν πρωτοκτίστων ἀγγέλων ἐνέργεια προσεχής· κυριωτέραν γὰρ παρουσίαν ἀγγέλων αἱ διαθῆκαι ἐνήργησαν, ἡ ἐπὶ Ἀδὰμ, ἡ ἐπὶ Νῶε, ἡ ἐπὶ Ἀβραὰμ, ἡ ἐπὶ Μωϋσέως. Διὰ γὰρ τοῦ Κυρίου κινηθέντες πρωτόκτιστοι ἄγγελοι, ἐνήργουν εἰς τοὺς προσεχεῖς τοῖς προφήταις ἀγγέλους, ἡγούμενοι δόξαν Θεοῦ, τὰς διαθήκας. Ἀλλὰ καὶ τὰ κατὰ τὴν γῆν γενόμενα ὑπ' ἀγγέλων διὰ τῶν πρωτοκτίστων ἀγγέλων ἐγένοντο εἰς δόξαν Θεοῦ.

LI. The heavens declare the glory of God (Ps. 18:2). The heavens are spoken of in many ways: both those according to distance and circuit, and the proximate working of the first-created angels according to the covenant; for the covenants wrought a more authoritative presence of angels—that in the time of Adam, that in the time of Noah, that in the time of Abraham, that in the time of Moses. For the first-created angels, moved through the Lord, worked upon the angels proximate to the prophets, deeming the covenants to be the glory of God. Moreover, the things that came to pass upon the earth by angels through the first-created angels came to pass for the glory of God.

ΝΒʹ. Καλοῦνται δὲ οὐρανοὶ κυρίως μὲν ὁ Κύριος, ἔπειτα δὲ καὶ οἱ πρωτόκτιστοι, μεθ' οὓς καὶ οἱ ἅγιοι πρὸ νόμου ἄνθρωποι, ὡς οἱ πατριάρχαι καὶ Μωϋσῆς καὶ οἱ προφῆται· εἶτα καὶ οἱ ἀπόστολοι. Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. Στερέωμα λέγει τὸν Θεὸν τὸν ἀπαθῆ καὶ ἀμετάβλητον, ὡς καὶ ἀλλαχῆ ὁ αὐτὸς Δαβὶδ, Ἀγαπήσω σε, Κύριε, ἡ ἰσχύς μου. Κύριος στερέωμά μου, καὶ καταφυγή μου. Τὴν ποίησιν οὖν τῶν χειρῶν αὐτοῦ αὐτὸ τὸ στερέωμα ἀναγγέλλει, τουτέστιν δείκνυσι καὶ φαίνει τὴν ποίησιν τῶν ἀγγέλων αὐτοῦ· ἀναγγέλλει γὰρ καὶ δείκνυσιν οὓς ἐποίησεν.

LII. And the heavens are called in the primary sense the Lord, and next the first-created, after whom also the holy men before the law, such as the patriarchs and Moses and the prophets; and then also the apostles. And the firmament proclaims the work of His hands (Ps. 18:2). He calls God, Who is impassible and immutable, the firmament, as elsewhere also the same David says: I will love Thee, O Lord, my strength; the Lord is my firmament, and my refuge (Ps. 17:2–3). The firmament itself, therefore, proclaims the work of His hands, that is, shows and manifests the creation of His angels; for it proclaims and shows those whom He made.

ΝΓʹ. Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα. Ὡς οἱ οὐρανοὶ πολλαχῶς, οὕτως καὶ ἡ ἡμέρα. Ῥῆμα δὲ ὁ Κύριος· καὶ ὁ αὐτὸς δὲ ἡμέρα πολλαχῆ εἴρηται. Καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. Ὁ διάβολος ᾔδει ἐλευσόμενον τὸν Κύριον· εἰ δὲ Θεὸς αὐτὸς εἴη, οὐκ ἠπίστατο· διὸ καὶ ἐπείραζεν αὐτὸν, ἵνα γνῷ εἰ δυνατός ἐστιν. Ἐᾷν φησι, καὶ ἀπέστη ἀπ' αὐτοῦ εἰς καιρὸν, τουτέστιν ἀνεβάλλετο τὴν εὕρεσιν εἰς

LIII. Day unto day pours forth speech (Ps. 18:3). Just as the heavens are spoken of in many ways, so also is the day. And the speech is the Lord; and He Himself has also been called day in many places. And night unto night proclaims knowledge (Ps. 18:3). The devil knew that the Lord was to come; but whether He Himself was God, he did not know; wherefore he also tempted Him, that he might know if He is powerful. Let Him alone, it says, and he departed from Him for a season (Luke 4:13), that is, he deferred the discovery until

Editors' notes and page, col. 721

Footnotes

(a) ‹anchor: not visible› · call in col 722

Luc. I, 41.

Luke 1:41.

(printed under page 360)

(b) ‹anchor: not visible› · call in col 722

Psal. XVIII, 1.

Psalm 18:1 (19:1).

(printed under page 360)

Psal. XVII, 3.

Psalm 17:3 (18:2).

(printed under page 360)

(d) ‹anchor: Dies diei eructat verbum› · call in col 722

Psal. XVIII, 2.

Psalm 18:2 (19:2).

(printed under page 360)

(e) ‹anchor: ab eo ad tempus› · call in col 722

[The note's letter is printed d; the call in the text is e.] Luc. IV, 13.

Luke 4:13.

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(67) ‹anchor: Ἔμψυχον› · call in col 722

Ἔμψυχον. Post hanc vocem in Flor. defectus signum est, cum tamen structurae nihil desit. Sylburg.

"Animate." After this word the Florentine edition has a sign of a gap, although nothing is lacking to the construction. Sylburg.

(printed under page 360)

(68) ‹anchor: Οἱ οὐρανοί› · call in col 722

Οἱ οὐρανοί. Enarratio est psalmi XVIII, quae quantum huc quadret, judicent alii. Id.

"The heavens." This is an exposition of Psalm 18 (19); how well it fits here, let others judge. The same [Sylburg].

(printed under page 360)

(69) ‹anchor: ἐνεργείᾳ προσεχῆ› · call in col 722

Ἐνέργεια προσεχής. Etiamsi legas ἐνεργείᾳ προσεχεῖς, parum lucis sententiae accesserit. Id.

"Immediate operation." Even if you read ἐνεργείᾳ προσεχεῖς ("immediate in operation"), little light will be added to the sense. The same [Sylburg].

(printed under page 360)

(70) ‹anchor: ἐνήργουν› · call in col 722

Ἐνήργησαν. Flor., ἐνειργήσθησαν, corrupte. Id.

"They operated." The Florentine edition has ἐνειργήσθησαν, corruptly. The same [Sylburg].

(printed under page 360)

(71) ‹anchor: εἰ δὲ Θεὸς› · call in col 722

Θεός. Haec vox addita e Flor. edit. margine. Sylburg.

"God." This word is added from the margin of the Florentine edition. Sylburg.

(printed under page 360)

(72) ‹anchor: Ἐᾶν φησι› · call in col 722

Ἐᾶν. Pro ἐᾶν structura postulat εἶα vel εἴασε, sivit. Lucas cap. IV, dicit: Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος, ἀπέστη ἀπ' αὐτοῦ ἄχρι καιροῦ. Sequentia vero, ἀνεβάλλετο τὴν εὕρεσιν εἰς τὴν ἀνάστασιν, alludere videntur ad narrationem quae est in Evangelio secundum Nicodemum. Id.

"To allow." Instead of ἐᾶν the construction requires εἶα or εἴασε, "he allowed." Luke, ch. 4, says: "And when the devil had ended every temptation, he departed from him until an opportune time." But what follows, "he put off the discovery until the resurrection," seems to allude to the account in the Gospel according to Nicodemus. The same [Sylburg].

(printed under page 360)

Footnotes

(a) ‹anchor: not visible› · call in col 723

Psal. XVIII, 4, 5.

Psalm 18:4, 5 (19:3, 4).

(printed under page 361)

(b) ‹anchor: posuit tabernaculum suum› · call in col 723

Ibid. 6.

Ibid., 6.

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(73) ‹anchor: Ἐνώχ› · call in col 723

Ἐνώχ. Apocryphis plurimum delectatus Clemens, in quibus hic liber Enoch, Petri Revelatio, Praedicatio, etc., ex quibus proclive haurire, quae sanae doctrinae adversantur; aut certe nescio quo genio, ac velut ostentandae eruditionis fumo quodam sic promere, et chartis oblinere, vel etiam docendo obtrudere; quod magistrorum Κατηχήσεως Alexandriae vitium non leve videtur, ad quod forte cogeret ipsa gentis indoles, et quod nisi his instructi mercibus, omnique τῇ ἔξω sapientia (saeculari scilicet ut Graecanica), quantum decebat apud auditores, fidem non obtinebant. Combef. — Vide hunc Enoch de angelis librum partim editum in Animadvert. Scal. ad Eusebium. Conf. Clementis Strom. I, p. 366, not, 7; item Recognitiones Clementis lib. IV, c. 26, et Clementina homil. 8, c. 12, et seq.

"Enoch." Clement took great delight in apocrypha, among them this book of Enoch, the Revelation of Peter, the Preaching, etc., from which it is easy to draw things contrary to sound doctrine; or at any rate, by I know not what bent, and as if with a kind of smoke of displaying learning, to bring them out thus, smear them on paper, or even thrust them on others in teaching. This seems no slight fault of the masters of the Catechetical school at Alexandria, to which perhaps the very character of the people drove them, and because, unless furnished with these wares and with all "outside" wisdom (secular, that is, such as the Greek), they did not win the credit they needed among their hearers. Combefis. — See this book of Enoch on the angels, partly published in Scaliger's Animadversiones on Eusebius. Compare Clement, Stromata I, p. 366, note 7; also the Clementine Recognitions, book IV, ch. 26, and the Clementine Homilies 8, ch. 12 and following.

(printed under page 361)

(74) ‹anchor: Σημαίνει› · call in col 723

Σημαίνει. Homeri locus est Iliad. A. Sylburg.

"Signifies." The passage is Homer's, Iliad, book A [I]. Sylburg.

(printed under page 361)

(75) ‹anchor: τὴν θέρμην αὐτοῦ› · call in col 723

Τὴν θέρμην αὐτοῦ. Vulg. Bib. psalmo XVIII, τῆς θέρμης αὐτοῦ, genit. casu. A. Id.

"His heat." The common Bibles, Psalm 18 (19), have τῆς θέρμης αὐτοῦ, in the genitive case. A. The same [Sylburg].

(printed under page 361)

(76) ‹anchor: ὁ Πανταῖνος δὲ› · call in col 723

Πανταῖνος δέ. Meminit hic Pantaeni, quod de illo advertit Eusebius, l. VI, c. 13, ejusque sententias aliquas affert: quanquam non praeceptorem aut magistrum vocat, sed solum Pantaenum ἡμῶν, nostrum, sive Alexandrinum perinde velit, sive etiam hominem ecclesiasticum, quem Hermogeni opponat, qui forte ἀπὸ τῶν αἱρέσεων fuerit. Quid si ipse Hermogenes, cujus Paulus meminit II Tim. I, 16, qui sic ab eo (sanaque adeo doctrina) aversus sit, cum eum Jacobus prius ex mago convertisset: haud dissimilis Simoni aut Elymae, cujus sententias Dionysius refellit. Longe distant, quod Pantaenum, suum Clemens dicat, et quod suum magistrum, sive Eusebius τὴν διδασκάλου vocem addidit, sive qui fecit ἐκλογάς sustulit: sic levi lapsu nutat veritas, nec ubique Eusebium auctores assecutum, aut satis expressisse dicta illorum ac sensa, in Irenaeo, Tertull., etc., observavit, qui sic strenue in eo nuper laboravit, Hen. Valesius. Combef.

"But Pantaenus." He mentions Pantaenus here, as Eusebius notes of him (book VI, ch. 13), and brings forward some of his opinions; though he does not call him teacher or master, but only "our" Pantaenus, whether he means "Alexandrian" by it, or rather a churchman whom he sets against Hermogenes, who was perhaps "from the heresies." What if this is the very Hermogenes whom Paul mentions, 2 Timothy 1:16 [i.e. 1:15], who thus turned away from him (and so from sound doctrine), after James had earlier converted him from being a magician: not unlike Simon or Elymas, whose opinions Dionysius refutes. There is a great difference between Clement's calling Pantaenus "his own" and calling him "his master": either Eusebius added the word "teacher," or the one who made the selections removed it. So by a slight slip the truth totters; and that Eusebius did not everywhere follow his authors, or render their words and meanings exactly enough, in Irenaeus, Tertullian, etc., was observed by Henri de Valois, who lately laboured so vigorously on him. Combefis.

(printed under page 361)

(77) ‹anchor: ἀντὶ τοῦ μέλλοντος› · call in col 723

Ἀντὶ τοῦ μ. Flor., ἂν ἐπὶ τοῦ μέλλοντος. Sylburg.

"Instead of the future." The Florentine edition has ἂν ἐπὶ τοῦ μέλλοντος. Sylburg.

(printed under page 361)

Page

running head: 723 CLEMENS ALEXANDR
marginal letters: A est differebat; B LV. Stellae; C mo suo; D rem aut [in note 76]
old-edition numerals: P. 993 ED. POTTER. before in pluribus
other: facing Latin version, not set

PG 9:724

τὴν ἀνάστασιν. Ἤδει γὰρ τοῦτον εἶναι τὸν Κύριον τὸν ἀναστησόμενον. Ὁμοίως καὶ οἱ δαίμονες· ἐπεὶ καὶ Σολομῶνα ὑπώπτευσαν εἶναι τὸν Κύριον· ἔγνωσαν δὲ μὴ εἶναι, ἁμαρτόντος αὐτοῦ. Νὺξ νυκτί· πάντες οἱ δαίμονες ἔγνωσαν ὅτι Κύριος ἦν ὁ ἀναστὰς μετὰ τὸ πάθος. Ἤδη δὲ καὶ Ἐνὼχ φησιν, τοὺς παραβάντας ἀγγέλους διδάξαι τοὺς ἀνθρώπους ἀστρονομίαν καὶ μαντικὴν, καὶ τὰς ἄλλας τέχνας.

the resurrection. For he knew that this was the Lord Who was to rise again. Similarly also the demons; since they suspected Solomon also to be the Lord, but they knew that he was not, when he sinned. Night unto night (Ps. 18:3): all the demons knew that it was the Lord Who rose again after the passion. And already Enoch also says that the transgressing angels taught men astronomy and divination, and the other arts (1 En. 8:3).

ΝΔʹ. Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν· οὔτε τῶν ἡμερῶν οὔτε τῶν νυκτῶν. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. Μετήνεγκε τὸν λόγον ἐπὶ μόνους τοὺς ἁγίους, οὓς οὐρανούς τε εἴρηκεν καὶ ἡμέρας.

LIV. There are no speeches nor words, whose voices are not heard (Ps. 18:4): neither of the days nor of the nights. Their sound has gone forth into all the earth (Ps. 18:5). He transferred the discourse to the saints alone, whom he has called both heavens and days.

ΝΕʹ. Οἱ ἀστέρες, σώματα πνευματικὰ, κεκοινωνηκότα ἀγγέλοις ἐφεστῶσι διοικούμενα, οὐκ αἴτια γενέσεως, σημαντικὰ δὲ τῶν γινομένων τε καὶ ἐσομένων καὶ γενομένων, ἐπί τε τροπῶν ἀέρων, ἐπί τε εὐφορίας καὶ ἀκαρπίας, ἐπί τε λοιμῶν καὶ φλογμῶν, ἐπί τε τῶν ἀνθρώπων. Οὔτ' ὄναρ τὰς ἐνεργείας ποιεῖ τὰ ἄστρα· σημαίνει δὲ τά τ' ἐόντα, τά τ' ἐσσόμενα, πρό τ' ἐόντα.

LV. The stars, spiritual bodies, having fellowship with the angels set over them and governed by them, are not causes of generation, but are indicative of things happening and to be and that have been, both in the changes of the air, and in fruitfulness and barrenness, and in pestilences and fiery heats, and in the case of men. Not even in a dream do the stars produce the workings; but they signify the things that are, and the things that shall be, and the things that were before (Homer, Il. 1.70).

ΝϚʹ. Καὶ ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. Ἐνταῦθα ὑπερβατόν ἐστι· περὶ γὰρ τῆς παρουσίας τῆς δευτέρας ὁ λόγος. Οὕτως οὖν ἀναγνωστέον τὸ ὑπερβατὸν κατὰ ἀκολουθίαν. Καὶ αὐτὸς, ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ, ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ. Ἀπ' ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος· καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τὴν θέρμην αὐτοῦ. Καὶ τότε· Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. Ἔνιοι μὲν οὖν φασι τὸ σῶμα τοῦ Κυρίου ἐν τῷ ἡλίῳ αὐτὸν ἀποτίθεσθαι, ὡς Ἑρμογένης· σῶμα δὲ λέγουσιν οἱ μὲν τὸ σκῆνος αὐτοῦ, οἱ δὲ τὴν τῶν πιστῶν Ἐκκλησίαν· ὁ Πανταῖνος δὲ ἡμῶν ἔλεγεν, ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις, ὡς ἐπὶ τὸ πλεῖστον, καὶ τῷ ἐνεστῶτι ἀντὶ τοῦ μέλλοντος χρῆσθαι χρόνῳ, καὶ

LVI. And in the sun He has set His tabernacle (Ps. 18:6). Here there is a transposition (hyperbaton); for the discourse is concerning the second coming. Thus therefore the transposition must be read in sequence: And He Himself, as a bridegroom coming forth from His chamber, will rejoice as a giant to run His course. From the end of heaven is His going forth; and there is no one who shall be hidden from His heat (Ps. 18:6–7). And then: In the sun He has set His tabernacle (Ps. 18:6). Some, then, say that the Lord Himself lays aside His body in the sun, as Hermogenes does; and by body some mean His tabernacle, and others the Church of the faithful; whereas our Pantaenus used to say that prophecy for the most part utters its expressions indefinitely, and uses the present tense instead of the future, and

Editors' notes and page, col. 724

Footnotes

- (73)–(77): called in this column's Greek (Ἐνώχ, Σημαίνει, τὴν θέρμην αὐτοῦ, ὁ Πανταῖνος δὲ, ἀντὶ τοῦ μέλλοντος); printed under the facing Latin and set in n723, which marks them "call in col 723" (the calls stand in col 724).

Page

running head: MENS ALEXANDRINUS. 724
marginal letters: A τὴν ἀνάστασιν; B between ἡμέρας. and ΝΕʹ. Οἱ; C πορευόμενος ἐκ; D rem aut [in note 76]
old-edition numerals: (none)

PG 9:725

πάλιν τῷ ἐνεστῶτι ἀντὶ τοῦ παρῳχηκότος· ὃ καὶ νῦν φαίνεται. Τὸ γὰρ ἔθετο καὶ ἐπὶ τοῦ παρῳχηκότος καὶ ἐπὶ τοῦ ἐσομένου τάσσεται. Ἐπὶ μὲν τοῦ ἐσομένου, ὅτι, πληρωθείσης ταύτης τῆς κατὰ τὴν παρουσίαν κατάστασιν περιόδου, ὁ Κύριος ἐλεύσεται, καὶ τοὺς δικαίους, τοὺς πιστοὺς, οἷς ἐπαναπαύεται καθάπερ σκηνῇ (ἓν γὰρ σῶμα οἱ πάντες, ἐκ τοῦ αὐτοῦ γένους, τὴν αὐτὴν πίστιν καὶ δικαιοσύνην ἑλόμενοι) εἰς τὴν αὐτὴν ἑνότητα ἀποκαταστησόμενος· ἀλλ' οἱ μὲν ὡς κεφαλὴ, οἱ δὲ ὡς ὀφθαλμοὶ, οἱ δὲ ὡς ὦτα, οἱ δὲ ὡς χεῖρες, οἱ δὲ ὡς στήθη, οἱ δὲ ὡς πόδες, ἐν ἡλίῳ τεθήσονται φωτεινοί. Λάμψατε ὡς ὁ ἥλιος· ἢ ἐν ἡλίῳ, ἐπεὶ ἀρχοντικὸς ἄγγελος ἐν ἡλίῳ· εἰς ἀρχὴν γὰρ ἡμερῶν τέτακται, καθάπερ ἡ σελήνη εἰς τὸ ἄρχειν νυκτός· Ἡμέραι δὲ ἄγγελοι ἐκλήθησαν. Μετὰ τῶν μεθ' ἡλίου ἀγγέλων, φησὶ, ταγήσονται ἓν, ὥσπερ κεφαλὴ σώματος ὄντος ἑνὸς ὁ ἥλιος ἐσόμενοί ποτε κατά τινα· περὶ δὲ καὶ αὐτοὶ ἄρχοντες ἡμερῶν, ὡς ἐκεῖνος ὁ ἐπὶ τοῦ ἡλίου, ἐπὶ τὸ μεῖζον, ἐφ' ᾧ μετῆλθεν πρὸ αὐτοῦ ἐν τῷ αὐτῷ· καὶ πάλιν ἐπαναβησόμενοι κατὰ προκοπὴν ἀφίκονται ἐπὶ τὴν πρώτην μονὴν, κατὰ τὸν παρῳχηκότα ἔθετο· τούς τε πρωτοκτίστους ἀγγέλους εἰς τὸ μηκέτι κατὰ τὴν πρόνοιαν τῷ ὡρισμένῳ λειτουργεῖν, ἀλλ' ἵνα ἐν ἀναπαύσει, καὶ πρὸς μόνῃ τῇ θεωρίᾳ τοῦ Θεοῦ· οἱ δὲ προσεχέστεροι τούτοις προκόψουσιν εἰς ἣν ἐκεῖνοι ἀπολελοίπασι τάξιν· καὶ οὕτως οἱ ὑποβεβηκότες ἀναλόγως.

again the present instead of the past; which is seen here also. For the word has set is used both of the past and of the future. Of the future, because when this period of the state according to the Coming has been fulfilled, the Lord will come, and the righteous, the faithful, in whom He rests as in a tabernacle (for all are one body, of the same race, having chosen the same faith and righteousness), He will restore to the same unity; but some as head, others as eyes, others as ears, others as hands, others as breasts, and others as feet, shall be set shining in the sun. Shine as the sun (cf. Matt. 13:43); or in the sun, since a ruling angel is in the sun; for it has been appointed for the rule of the days, just as the moon for ruling the night (Gen. 1:16); and angels have been called days. With the angels that are with the sun, he says, they shall be arrayed as one, just as the sun is the head of what is one body, being themselves also one day, in a certain respect, rulers of days, like that angel who is over the sun, unto that which is greater, unto which he migrated before it in the same; and again ascending according to advancement they arrive at the first abode: according to the past it says has set; and that the first-created angels should no longer minister according to providence in a defined office, but remain in rest, and devoted solely to the contemplation of God; while those next to them will advance into the rank which those have left; and so also those below them in due proportion.

ΝΖʹ. Εἰσὶν οὖν κατὰ τὸν Ἀπόστολον οἱ ἐν τῇ ἄκρᾳ ἀποκαταστάσει πρωτόκτιστοι· θρόνοι δὲ ἂν εἶεν, καίτοι δυνάμεις ὄντες οἱ πρωτόκτιστοι διὰ τὸ ἀναπαύεσθαι ἐν αὐτοῖς τὸν Θεὸν, ὡς καὶ ἐν τοῖς πιστεύουσιν. Ἕκαστος γὰρ, κατὰ τὴν ἰδίαν προκοπὴν, οἰκείαν ἔχει τὴν περὶ Θεοῦ γνῶσιν· ἐφ' ᾗ γνώσει ἀναπαύεται ὁ Θεὸς, ἀϊδίων γενομένων διὰ τῆς γνώσεως τῶν ἐγνωκότων. Καὶ μήτι τὸ, Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, οὕτως ἐξακούεται· Ἐν τῷ ἡλίῳ ἔθετο, τουτέστιν, ἐν τῷ Θεῷ τῷ πλησίον Θεὸς, ὡς ἐν τῷ Εὐαγγελίῳ Ἠλὶ, Ἠλί, ἀντὶ τοῦ, Θεέ μου, Θεέ μου. Καὶ τὸ ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως, καὶ παντὸς ὀνόματος ὀνομαζομένου, οἱ τελειωθέντες εἰσὶν ἐξ ἀνθρώπων, ἄγγελοι, ἀρχάγγελοι, εἰς τὴν πρωτόκτιστον τῶν ἀγγέλων φύσιν. Οἱ γὰρ ἐξ ἀνθρώπων εἰς ἀγγέλους μεταστάντες χίλια ἔτη μαθητεύονται ὑπὸ τῶν ἀγγέλων, εἰς τελειότητα ἀποκαθιστάμενοι· εἶτα οἱ μὲν διδάξαντες

LVII. According to the Apostle, therefore, the first-created are those in the highest restoration; and they would be thrones, although the first-created are powers, because God rests in them, as also in those who believe. For each one, according to his own advancement, has his own proper knowledge concerning God; in which knowledge God rests, those who have known becoming eternal through knowledge. And perhaps the saying, In the sun He has set His tabernacle (Ps. 18:6), is understood thus: In the sun He has set, that is, God in the God Who is near, as in the Gospel Eli, Eli, instead of My God, My God (Matt. 27:46). And that which is far above all principality and authority and power, and every name that is named (Eph. 1:21), are those who have been perfected out of men—angels, archangels, into the first-created nature of the angels. For those who have been translated out of men into angels are instructed for a thousand years by the angels, being restored to perfection; then those who have taught

Editors' notes and page, col. 725

Footnotes

(a) ‹anchor: Lucete ut sol› · call in col 726

Matth. XIII, 43.

Matthew 13:43.

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(b) ‹anchor: luna ut nocti præsit› · call in col 726

Gen. I, 18.

Genesis 1:18.

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Matth. XXVII, 46.

Matthew 27:46.

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(78) ‹anchor: Παρουσίαν κατάστασιν› · call in col 726

Παρουσίαν κατάστασιν. Corrupte utrobique. Sylburg. — Legendum videtur παρουσίαν κατάστασιν. Paulo ante Sylburgio visum est legi debere ordine inverso, τῷ παρῳχηκότι ἀντὶ τοῦ ἐνεστῶτος· id certe innuunt sequentia.

"Presence, settlement." Corrupt in both places. Sylburg. — It seems one should read παρουσίαν κατάστασιν. A little before, Sylburg thought one should read in reverse order, "the past instead of the present"; and what follows certainly suggests this.

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(79) ‹anchor: ἀποκαταστησόμενος› · call in col 726

Ἀποκαταστησόμενος. Flor., ἀποκαταστησόμενοι. Quae lectio non male congruit. Nostrae scripturae, singulari numero, cohaerentia haec est, cum praecedentibus, Ὁ Κύριος ἐλεύσεται, καὶ (i.e. etiam) τοὺς δικαίους, τοὺς πιστοὺς (sequentia enim sunt parenthesis) εἰς τὴν αὐτὴν ἑνότητα ἀποκαταστησόμενος. Forsan etiam sequentia sic legenda: Ἀλλ' ὁ μὲν ὡς κεφαλή, οἱ δὲ ὡς μέλη. Καὶ τούτων οἱ μὲν ὡς ὀφθ. Sylburg.

"Who will restore." The Florentine edition has ἀποκαταστησόμενοι (plural). That reading fits not badly. Our reading, in the singular, connects with what precedes thus: "The Lord will come, also (that is, even) to restore the righteous, the faithful (for what follows is a parenthesis) into the same unity." Perhaps what follows should also be read thus: "But he as the head, and they as the members; and of these some as the eyes…" Sylburg.

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(80) ‹anchor: Μεθ' ἡλίου› · call in col 726

Μεθ' ἡλίου. Forte καθ' ἡλίου, vel ἐφ' ἡλίου, in sole; ut paulo infra. Sequentia sic interpolabuntur paulo melius: ταγήσονται ἕν, ὥσπερ κεφαλὴ σώματος, ὄντος ἑνός, ὁ ἥλιος, ἐσόμενοί ποτε κατά τινα περίοδον καὶ αὐτοὶ ἄρχοντες ἡμερῶν. Sylburg.

"With the sun." Perhaps καθ' ἡλίου or ἐφ' ἡλίου, "in the sun," as a little below. What follows will be pointed a little better thus: "they will be ranked as one, as the sun is the head of a body that is one, they themselves also one day, in a certain period, to be rulers of days." Sylburg.

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(81) ‹anchor: Ἀφίκονται› · call in col 726

Ἀφίκονται. Non minus aptum fut. tempus ἀφίξονται. Id.

"They arrive." The future tense ἀφίξονται ("they will arrive") is no less fitting. The same [Sylburg].

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(82) ‹anchor: Ἠλί, Ἠλί› · call in col 726

Ἠλί, Quasi quidem ἐν τῷ Ἠλί. Hebraico אלי, quod solem significaret. Seld. Mira Hebraici sermonis inscitia, illa τοῦ ἡλίου, et Ἠλεί evangelici conjugatio: ut et quod Romani milites, illa voce Eliam appellasse Dominum in cruce putaverunt. Combef.

"Eli." As if indeed "in the Eli," Hebrew אלי, which would mean the sun. Selden. A strange ignorance of the Hebrew tongue, that coupling of ἡλίου ("of the sun") with the Gospel's Ἠλεί; like the Roman soldiers' thinking that by that word the Lord on the cross called upon Elijah. Combefis.

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Footnotes

(a) ‹anchor: not visible› · call in col 727

Psal. XVIII, 8.

Psalm 18:8 (19:7).

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(b) ‹anchor: not visible› · call in col 727

Joan. II, 3.

John 2:3.

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Psal. XVIII, 10.

Psalm 18:10 (19:9).

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(d) ‹anchor: hujusmodi sunt desideria› · call in col 727

Ibid. 12.

Ibid., 12.

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(e) ‹anchor: servus tuus custodit ea› · call in col 727

Psal. CXIII, 16.

Psalm 113:16 [so printed].

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(f) ‹anchor: occultis meis munda me› · call in col 727

Psal. XVIII, 13.

Psalm 18:13 (19:12).

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(g) ‹anchor: tunc immaculatus ero› · call in col 727

Ibid. 14.

Ibid., 14.

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(83) ‹anchor: Ὁ νόμος τοῦ Θεοῦ ἄμωμος› · call in col 727

Ὁ νόμος τοῦ Θεοῦ ἄμωμος. Vulg. Bibl. psalmo XVIII: Ὁ νόμος Κυρίου ἄμωμος. Sylburg.

"The law of God is blameless." The common Bibles, Psalm 18 (19): "The law of the Lord is blameless." Sylburg.

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(84) ‹anchor: Δεδικαιωμένα› · call in col 727

Τοῦτο... Δεδικαιωμένα. Haec parenthesi includenda sunt.

"This… justified." These words should be enclosed in parentheses.

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(85) ‹anchor: οἷον Δαβίδ› · call in col 727

Δοῦλος οἷον Δαβίδ. Forte δοῦλος ἦν ὁ Δαβίδ, servus erat David. Qui mox sequitur locus e Petri concione, citatus etiam supra, p. 168 et 154. Sylburg.

"A servant such as David." Perhaps δοῦλος ἦν ὁ Δαβίδ, "David was a servant." The passage that follows shortly is from the Preaching of Peter, cited also above, pp. 168 and 154. Sylburg.

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(86) ‹anchor: οὐδὲ μὴν ἀνεξίκακος› · call in col 727

Ἀνεξίκακος. In excerptis Augustanis itidem manca est hujus XVIII psalmi enarratio. Sequitur in eisdem excerptis fragmentum psalmi XIX, hoc videlicet, ut H. notavit; Κύριε, σῶσον τὸν βασιλέα, τουτέστι τὸν εἰς βασιλέα κεχρισμένον λαόν. Οὐ γὰρ μόνον τὸν Δαβίδ. Διὸ καὶ ἐπάγει· Καὶ ἐπάκουσον ἡμῶν, ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε. Τὸ ἀναβῆναι ἐπὶ τὴν καρδίαν τὸ καλὸν ὑπὸ τῆς Γραφῆς λέγεται, καὶ τὸ νικῆσαι τὴν καλὴν βουλήν. Quae an digna sint Clemente penes acutiores esto judicium. Sylburg.

"Patient of evil." In the Augsburg excerpts too this exposition of Psalm 18 (19) is incomplete. In the same excerpts there follows a fragment on Psalm 19 (20), namely this, as H. noted: "'Lord, save the king,' that is, the people anointed to be king; for not David alone. Therefore he adds, 'And hear us on whatever day we call upon you.' The Scripture speaks of the good's 'coming up into the heart,' and of the good counsel's prevailing." Whether these are worthy of Clement, let sharper minds judge. Sylburg.

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Page

running head: 727 CLEMENTIS ALEXAN
marginal letters: A gelorum statum; B omni malitia; C haud quia; D tur in [in note 86]
old-edition numerals: P. 995 ED. POTTER. (foot)
other: facing Latin version, not set

PG 9:728

ξαντες μετατίθενται εἰς ἀρχαγγελικὴν ἐξουσίαν· οἱ μαθόντες δὲ τοὺς ἐξ ἀνθρώπων αὖθις μεθισταμένους εἰς ἀγγέλους μαθητεύουσιν· ἔπειτα οὕτως περιόδοις ῥηταῖς ἀποκαθίστανται τῇ οἰκείᾳ τοῦ σώματος ἀγγελοθεσίᾳ.

are translated into archangelic authority; while those who have learned instruct those who in turn are translated out of men into angels; afterwards thus at appointed periods they are restored to the proper angelic state of the body.

ΝΗʹ. Ὁ νόμος τοῦ Θεοῦ ἄμωμος, ἐπιστρέφων ψυχάς. Νόμος καὶ Λόγος, αὐτὸς ὁ Σωτὴρ λέγεται, ὡς Πέτρος ἐν Κηρύγματι· καὶ ὁ προφήτης· Ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ Λόγος Κυρίου ἐξ Ἱερουσαλήμ.

LVIII. The law of God is blameless, converting souls (Ps. 18:8). The Saviour Himself is called Law and Word, as Peter says in the Preaching; and the prophet: For out of Sion shall go forth the law, and the Word of the Lord from Jerusalem (Isa. 2:3).

ΝΘʹ. Ἡ μαρτυρία Κυρίου πιστὴ, σοφίζουσα νήπια· ἡ Διαθήκη Κυρίου ἀληθὴς, σοφίζουσα νηπίους, τοὺς ἀκάκους, τούς τε ἀποστόλους, ἔπειτα καὶ ἡμᾶς. Ἀλλὰ καὶ ἡ αὐτοῦ τοῦ Κυρίου μαρτυρία καθ' ἣν παθὼν ἀνέστη, ἀληθὴς γενομένη κατὰ τὸ ἔργον αὐτὸ, εἰς βεβαίωσιν πίστεως ἤγαγε τὴν Ἐκκλησίαν.

LIX. The testimony of the Lord is faithful, making wise the simple (Ps. 18:8): the Covenant of the Lord is true, making wise the simple, the guileless—both the apostles, and afterwards us also. Moreover the testimony of the Lord Himself, according to which having suffered He rose again, proving true in the very deed, led the Church unto confirmation of faith.

Ξʹ. Ὁ φόβος Κυρίου ἁγνὸς, διαμένων εἰς αἰῶνα αἰῶνος. Τοὺς ἐκ φόβου εἰς πίστιν ἐπιστραφέντας καὶ δικαιοσύνην, εἰς αἰῶνα παραμένειν λέγει. Τὰ κρίματα Κυρίου ἀληθινὰ, βέβαια καὶ ἀμετακίνητα, κατ' ἀξίαν ἀπονεμητικὰ, καὶ εἰς τὴν ἑνότητα τῆς πίστεως ἀποκαθιστάντα τοὺς δικαίους· τοῦτο γὰρ σημαίνει τὸ, Δεδικαιωμένα ἐπὶ τὸ αὐτό. Αἱ τοιαῦται ἐπιθυμίαι ὑπὲρ χρυσίον καὶ λίθον τίμιον.

LX. The fear of the Lord is pure, enduring for ever and ever (Ps. 18:10). He says that those who have turned from fear to faith and righteousness endure for ever. The judgements of the Lord are true (Ps. 18:10), firm and immovable, distributive according to worth, and restoring the righteous to the unity of the faith; for this is what is meant by, Justified altogether (Ps. 18:10). Such desires are above gold and precious stone (Ps. 18:11).

ΞΑʹ. Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· οὐχ ὅτι δοῦλος οἷον Δαβὶδ, ἀλλὰ πᾶς ὁ λαὸς ὁ σωζόμενος δοῦλος Θεοῦ, δι' ὑπακοὴν ἐντολῆς κεκλημένος.

LXI. For Thy servant keeps them (Ps. 18:12): not that he is a servant like David, but all the people who are saved are the servant of God, called through obedience to the commandment.

ΞΒʹ. Ἐκ τῶν κρυφίων μου καθάρισόν με· τῶν ἐννοιῶν τῶν παρὰ τὸν ὀρθὸν λόγον, τῶν ἐγκαταλειμμάτων. Ταῦτα γὰρ ἀλλότρια λέγει δικαίου.

LXII. Cleanse Thou me from my hidden things (Ps. 18:13): from the thoughts that are contrary to right reason, from the remnants. For these he declares to be foreign to a righteous man.

ΞΓʹ. Ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι· ἐπίσης τῷ, Ἐὰν μή μου κατακυριεύσωσιν οἱ διώκοντές με ὥσπερ τὸν Κύριον, οὐκ ἔσομαι ἄμωμος· οὐ γὰρ μάρτυς γίνεταί τις, ἐὰν μὴ διωχθῇ· οὐδὲ δίκαιος φαίνεται, ἐὰν, μὴ ἀδικηθεὶς, μὴ ἀνταδικήσῃ· οὐδὲ μὴν ἀνεξίκακος. . . . ,

LXIII. If they shall not have dominion over me, then shall I be blameless (Ps. 18:14): equivalent to, Unless those who persecute me have dominion over me just as over the Lord, I shall not be blameless; for no one becomes a martyr unless he is persecuted; nor does anyone appear righteous unless, when wronged, he does not wrong in return; nor yet forbearing of evil...

Editors' notes and page, col. 728

Footnotes

- a–g (Psal. XVIII, 8 … Ibid. 14; Joan. II, 3): called in the facing Latin (col 727); set there.

(83) ‹anchor: Ὁ νόμος τοῦ Θεοῦ ἄμωμος› · call in col 728

Ὁ νόμος τοῦ Θεοῦ ἄμωμος. Vulg. Bibl. psalmo XVIII: Ὁ νόμος Κυρίου ἄμωμος. Sylburg.

"The law of God is blameless." The common Bible, Psalm 18, has: "The law of the Lord is blameless." Sylburg.

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(84) ‹anchor: Δεδικαιωμένα› · call in col 728

Τοῦτο... Δεδικαιωμένα. Haec parenthesi includenda sunt.

"This... justified." These words should be enclosed in a parenthesis.

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(85) ‹anchor: οἷον Δαβὶδ› · call in col 728

Δοῦλος οἷον Δαβίδ. Forte δοῦλος ἦν ὁ Δαβίδ, servus erat David. Qui mox sequitur locus e Petri concione, citatus etiam supra, p. 168 et 154. Sylburg.

"A servant like David." Perhaps δοῦλος ἦν ὁ Δαβίδ, "David was a servant." The passage from Peter's Preaching that follows shortly is also quoted above, pp. 168 and 154. Sylburg.

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(86) ‹anchor: ἀνεξίκακος› · call in col 728

"Forbearing." In the Augsburg excerpts too the exposition of this Psalm 18 breaks off. There follows in the same excerpts a fragment on Psalm 19, namely this, as H. noted: "O Lord, save the king (Ps. 19:10), that is, the people anointed to be king. For not David only. Therefore he adds: And hear us in the day that we call upon Thee. Scripture speaks of the good rising up in the heart, and of the good counsel prevailing." Whether this is worthy of Clement, let sharper judges decide. Sylburg.

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