Prophetic Extracts 1.1–51.2
Greek text: Stählin, GCS 17 (Greek text: Otto Stählin, Clemens Alexandrinus 3 (GCS 17, 1909), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 8 (1886).
Chapter 1
1.1Stählin 3:137
Οἱ ἀμφὶ τὸν Σεδράχ, Μισάκ, Ἀβδεναγὼ ἐν τῇ καμίνῳ τοῦ πυρὸς ὑμνοῦντες τὸν θεὸν λέγουσιν· »εὐλογεῖτε, οἱ οὐρανοί, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας.« εἶτα· »εὐλογεῖτε, ἄγγελοι, τὸν κύριον.«
Hoi amphi ton Sedrach, Misak, Abdenagō en tę̄ kaminǭ tou pyros hymnountes ton theon legousin; »eulogeite, hoi ouranoi, ton kyrion; hymneite kai hyperypsoute auton eis tous aiōnas.« eita; »eulogeite, angeloi, ton kyrion.«
Those with Shadrach, Meshach, and Abednego in the furnace of fire, singing to God, say: “Bless the Lord, you heavens; sing to him and exalt him forever.” Then: “Bless the Lord, you angels.”
Notes and citation
Summary: The three young men in the furnace call on the heavens and the angels to bless the Lord.
- This work is a set of notes by Clement on passages of Scripture, mostly the prophets. The quotations are from the Song of the Three Young Men (Greek Daniel 3), which is outside the Protestant canon.
Notes on the original text
- Digital text corrected (stray period in the digital text): »εὐλογεῖτε. ἄγγελοι → »εὐλογεῖτε, ἄγγελοι.
Extrabiblical texts: Pr Azar 36–37 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 1.1 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.2Stählin 3:137
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.
eita; »eulogeite, hydata kai panta ta epanō tou ouranou, ton kyrion.« houtōs epi dynameōn tassousin hai graphai katharōn tous ouranous kai ta hydata, hōs kai epi tę̄ genesei dēloutai.
Then: “Bless the Lord, you waters and all that are above the heaven.” So the Scriptures rank the heavens and the waters among pure powers, as is also shown in Genesis.
Gen 1:7 (allusion, medium confidence)
Notes and citation
Summary: Scripture counts the heavens and the waters among the pure powers, as Genesis also shows.
Extrabiblical texts: Pr Azar 38 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 1.2 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.3Stählin 3:137
εἰκότως οὖν ποικίλως τῆς δυνάμεως ὀνομαζομένης ἐπάγει Δανιήλ· »εὐλογείτω πᾶσα δύναμις τὸν κύριον.« εἶτα ἐφεξῆς· »εὐλογεῖτε, ἥλιος καὶ σελήνη, τὸν κύριον.«
eikotōs oun poikilōs tēs dynameōs onomazomenēs epagei Daniēl; »eulogeitō pasa dynamis ton kyrion.« eita ephexēs; »eulogeite, hēlios kai selēnē, ton kyrion.«
Fittingly, then, since the word “power” is used in various senses, Daniel adds, “Let every power bless the Lord”; then next, “Bless the Lord, sun and moon.”
Notes and citation
Summary: Since “power” has many senses, the song calls on every power, then the sun and moon, to bless the Lord.
Extrabiblical texts: Pr Azar 39–40 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 1.3 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.4Stählin 3:137
καί· »εὐλογεῖτε, 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.«
kai; »eulogeite, astra tou ouranou, ton kyrion; eulogeite, pantes hoi sebomenoi kyrion, ton theon tōn theōn; hymneite kai exomologeisthe, hoti eis pantas tous aiōnas to eleos autou.«
And: “Bless the Lord, stars of heaven; bless, all who worship the Lord, the God of gods; sing and give thanks, for his mercy is forever.”
Notes and citation
Summary: The song calls on the stars and all who worship God to bless him.
Notes on the original text
- Digital text corrected (stray period in the digital text): σεβόμενοι κύριον. τὸν θεὸν → σεβόμενοι κύριον, τὸν θεὸν.
Extrabiblical texts: Pr Azar 41, 68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 1.4 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.5Stählin 3:137
[ἐν τῷ Δανιὴλ γέγραπται τῶν τριῶν παίδων ἐν τῇ καμίνῳ ὑμνούντων.]
[en tǭ Daniēl gegraptai tōn triōn paidōn en tę̄ kaminǭ hymnountōn.]
[It is written in Daniel, when the three children were singing in the furnace.]
Notes and citation
Summary: A note that these words are in Daniel.
- The whole sentence is in the editor's square brackets, as a later addition to be deleted.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 1.5 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 2
2.1Stählin 3:137
»Εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ«, ὁ Δανιὴλ λέγει, ὁμοδοξῶν τῷ Ἐνὼχ τῷ εἰρηκότι· »καὶ εἶδον τὰς ὕλας πάσας.«
»Eulogēmenos ei ho blepōn abyssous, kathēmenos epi Cheroubim«, ho Daniēl legei, homodoxōn tǭ Enōch tǭ eirēkoti; »kai eidon tas hylas pasas.«
“Blessed are you who look upon the depths, seated upon the Cherubim,” Daniel says, agreeing with Enoch, who said, “And I saw all the kinds of matter.”
Notes and citation
Summary: The song's God who looks on the depths agrees with Enoch's vision of all matter.
- The first quotation is from the Song of the Three Young Men (Pr Azar 32). The Enoch quotation is close to 1 En. 19.3.
Extrabiblical texts: Pr Azar 32 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation); 1 En. 19.3 (1 Enoch [in the ETH canon]; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 2.1 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
2.2Stählin 3:137
ἄβυσσος γὰρ τὸ ἀπεράτωτον κατὰ τὴν ἰδίαν ὑπόστασιν, περαιούμενον δὲ τῇ
abyssos gar to aperatōton kata tēn idian hypostasin, peraioumenon de tę̄
For the abyss is what is boundless in its own substance, but bounded by the
Notes and citation
Summary: The abyss is boundless in itself but limited by
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 2.2 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
2.3Stählin 3:137
δυνάμει τοῦ θεοῦ. αἱ τοίνυν οὐσίαι ὑλικαί. ἀφʼ ὧν τὰ ἐπὶ μέρους γένη καὶ τὰ τούτων εἴδη γίνεται. ἄβυσσοι εἴρηνται· ἐπεὶ μόνον τὸ ὕδωρ οὐκ ἂν εἶπεν ἄβυσσον. καίτοι καὶ ὕδωρ ἄβυσσος ἢ ὕλη ἀλληγορεῖται.
dynamei tou theou. hai toinyn ousiai hylikai. aphʼ hōn ta epi merous genē kai ta toutōn eidē ginetai. abyssoi eirēntai; epei monon to hydōr ouk an eipen abysson. kaitoi kai hydōr abyssos ē hylē allēgoreitai.
power of God. Material substances, then, from which the particular genera and their species come into being, are called depths; since he would not have called water alone an abyss. And yet water too is allegorized as abyss, or matter.
Notes and citation
Summary: God's power; the “depths” are the material substances from which all kinds of things arise.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 2.3 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 3
3.1Stählin 3:137
»Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«. τὰ γήινα καὶ τὰ οὐράνια.
»En archę̄ epoiēsen ho theos ton ouranon kai tēn gēn«. ta gēina kai ta ourania.
“In the beginning God made the heaven and the earth”: the earthly things and the heavenly.
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: Heaven and earth in Gen 1:1 mean heavenly and earthly things.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 3.1 (Stählin 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.2Stählin 3:137–138
ὅτι δὲ τοῦτο ἀληθές, εἶπεν ὁ κύριος πρὸς Ὠσηέ· »βάδιζε, λαβὲ σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας, διότι ἐκπορνεύουσα ἐκπορνεύσει ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου.«
hoti de touto alēthes, eipen ho kyrios pros Ōsēe; »badize, labe seautǭ gynaika porneias kai tekna porneias, dioti ekporneuousa ekporneusei hē gē apo opisthen tou kyriou.«
That this is true the Lord said to Hosea: “Go, take for yourself a wife of prostitution and children of prostitution, for the land will surely commit prostitution, departing from the Lord.”
Hos 1:2 (quotation, high confidence)
Notes and citation
Summary: Hosea's “the land will commit prostitution” shows that “earth” can mean people.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 3.2 (Stählin 3:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.3Stählin 3:138
οὐ γὰρ τὸ στοιχεῖον λέγει, ἀλλὰ τοὺς ἐπὶ τῷ στοιχείῳ, τοὺς γηγενὲς φρόνημα ἔχοντας.
ou gar to stoicheion legei, alla tous epi tǭ stoicheiǭ, tous gēgenes phronēma echontas.
For he does not mean the element, but those on the element, those who have an earthborn mind.
Notes and citation
Summary: “Earth” there means earthly-minded people.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 3.3 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 4
4.1Stählin 3:138
Ὅτι δὲ ἀρχὴ ὁ υἱός, Ὠσηὲ διδάσκει σαφῶς· »καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς ›οὐ λαός μου ὑμεῖς‹, κληθήσονται καὶ αὐτοὶ υἱοὶ θεοῦ ζῶντος. καὶ συναχθήσονται οἱ υἱοὶ Ἰούδα καὶ οἱ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτό, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡμέρα τοῦ Ἰσραήλ.«
Hoti de archē ho huios, Ōsēe didaskei saphōs; »kai estai en tǭ topǭ, hou errethē autois ›ou laos mou hymeis‹, klēthēsontai kai autoi huioi theou zōntos. kai synachthēsontai hoi huioi Iouda kai hoi huioi Israēl epi to auto, kai thēsontai heautois archēn mian kai anabēsontai ek tēs gēs, hoti megalē hēmera tou Israēl.«
That the Son is the Beginning, Hosea teaches clearly: “And in the place where it was said to them, ‘You are not my people,’ they too will be called sons of the living God. And the sons of Judah and the sons of Israel will be gathered together, and they will appoint for themselves one head (beginning) and will go up from the land, for great is the day of Israel.”
Hos 1:10 (2:1 LXX) (quotation, high confidence) · Hos 1:11 (2:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Hosea's prophecy that Judah and Israel will appoint “one head” shows that the Son is the Beginning.
- The Greek ἀρχή means both “beginning” and “head, rule”; the argument depends on this. The quotation is Hos 1:10–11 (2:1–2 LXX).
Notes on the original text
- Digital text corrected (stray period in the digital text): ἐν τῷ τόπῳ. οὗ ἐρρέθη → ἐν τῷ τόπῳ, οὗ ἐρρέθη.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 4.1 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.2Stählin 3:138
ᾧ γάρ τις πιστεύει, τοῦτον αἱρεῖται. πιστεύει δέ τις τῷ υἱῷ, ὅς ἐστιν ἀρχή. διὸ καὶ προ[σ]εῖπεν· »τοὺς δὲ υἱοὺς Ἰούδα ἐλεήσω καὶ σώσω ἐν κυρίῳ θεῷ αὐτῶν«, σωτὴρ δὲ ὁ σῴζων υἱὸς τοῦ θεοῦ. οὗτος ἄρα ἡ ἀρχή.
hǭ gar tis pisteuei, touton haireitai. pisteuei de tis tǭ huiǭ, hos estin archē. dio kai pro[s]eipen; »tous de huious Iouda eleēsō kai sōsō en kyriǭ theǭ autōn«, sōtēr de ho sǭzōn huios tou theou. houtos ara hē archē.
For whoever one believes in, him one chooses. And one believes in the Son, who is the Beginning. That is why he also said earlier, “But I will have mercy on the sons of Judah and will save them by the Lord their God”; and the Savior who saves is the Son of God. He, then, is the Beginning.
Hos 1:7 (quotation, high confidence)
Notes and citation
Summary: Believers choose the Son as their head; the Lord who saves Judah is the Savior, the Son, who is the Beginning.
- The quotation is Hos 1:7. The bracketed letter in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (stray period in the digital text): πιστεύει. τοῦτον αἱρεῖται → πιστεύει, τοῦτον αἱρεῖται.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 4.2 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 5
5.1Stählin 3:138
Διʼ Ὠσηὲ τὸ πνεῦμα »ἐγὼ δὲ παιδευτὴς ὑμῶν« φησί· »σαλπίσατε σάλπιγγι ἐπὶ τοὺς βουνοὺς κυρίου, ἠχήσατε ἐπὶ τῶν ὑψηλῶν.«
Diʼ Ōsēe to pneuma »egō de paideutēs hymōn« phēsi; »salpisate salpingi epi tous bounous kyriou, ēchēsate epi tōn hypsēlōn.«
Through Hosea the Spirit says, “But I am your instructor”; “Blow the trumpet on the hills of the Lord, sound the alarm on the heights.”
Hos 5:2 (quotation, high confidence) · Hos 5:8 (quotation, high confidence)
Notes and citation
Summary: Through Hosea the Spirit calls himself our instructor and calls for the trumpet.
- The quotations are Hos 5:2 and Hos 5:8 (LXX).
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 5.1 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
5.2Stählin 3:138
καὶ μή τι αὐτὸ τὸ βάπτισμα ἀναγεννήσεως ὑπάρχον σημεῖον τῆς ὕλης ἐστὶν ἔκβασις διὰ τῆς τοῦ σωτῆρος διδασκαλίας, μεγάλου καὶ σφοδροῦ ῥεύματος ἀεὶ φερομένου καὶ παραφέροντος ἡμᾶς.
kai mē ti auto to baptisma anagennēseōs hyparchon sēmeion tēs hylēs estin ekbasis dia tēs tou sōtēros didaskalias, megalou kai sphodrou rheumatos aei pheromenou kai parapherontos hēmas.
And is not baptism itself, being a sign of regeneration, a way out of matter through the Savior's teaching, matter which is a great and violent stream always rushing on and sweeping us along?
Titus 3:5 (echo, high confidence)
Notes and citation
Summary: Baptism, the sign of regeneration, is an escape from the rushing stream of matter through Christ's teaching.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 5.2 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
5.3Stählin 3:138
ἐξάγων οὖν τῆς ἀταξίας ἡμᾶς ὁ κύριος φωτίζει, εἰς τὸ φῶς ἄγων τὸ ἄσκιον καὶ οὐκέτι ὑλικόν.
exagōn oun tēs ataxias hēmas ho kyrios phōtizei, eis to phōs agōn to askion kai ouketi hylikon.
So the Lord, leading us out of disorder, enlightens us, leading us into the light that has no shadow and is no longer material.
Notes and citation
Summary: The Lord leads us out of disorder into shadowless light.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 5.3 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 6
6.1Stählin 3:138
Τοῦτον τὸν ποταμὸν τῆς ὕλης καὶ τὴν θάλασσαν διέκοψαν καὶ διέστησαν δυνάμει κυρίου προφῆται δύο, περατουμένης τῆς ὕλης καθʼ ἑκάτερον διάστημα ὕδατος βουλήσει τοῦ θεοῦ·
Touton ton potamon tēs hylēs kai tēn thalassan diekopsan kai diestēsan dynamei kyriou prophētai dyo, peratoumenēs tēs hylēs kathʼ hekateron diastēma hydatos boulēsei tou theou;
This river of matter and the sea two prophets cut and divided by the power of the Lord, matter being bounded at each separation of the water by God's will:
Exod 14:21 (allusion, high confidence) · Josh 3:16 (allusion, high confidence)
Notes and citation
Summary: Two prophets divided the sea and the river of matter by God's power.
- The two prophets are Moses (the Red Sea, Exod 14) and Joshua (the Jordan, Josh 3).
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 6.1 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
6.2Stählin 3:138
διυπηρέτουν καθαροὶ στρατηγοὶ ἄμφω, διʼ ὧν ἐπιστεύθη τὰ σημεῖα, ἵνα δὴ ὁ δίκαιος ἐκ τῆς ὕλης γένηται, διʼ αὐτῆς ὁδεύσας τὰ πρῶτα.
diypēretoun katharoi stratēgoi amphō, diʼ hōn episteuthē ta sēmeia, hina dē ho dikaios ek tēs hylēs genētai, diʼ autēs hodeusas ta prōta.
both served as pure commanders, through whom the signs were believed, so that the righteous man might come out of matter, having first journeyed through it.
Notes and citation
Summary: They were pure leaders through whose signs the righteous passed through matter and out of it.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 6.2 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-6-2). (abbreviation not yet checked)
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6.3Stählin 3:138
θατέρῳ μέν γε τῶν στρατηγῶν καὶ τοὔνομα τοῦ σωτῆρος ἡμῶν ἐπεβέβλητο.
thaterǭ men ge tōn stratēgōn kai tounoma tou sōtēros hēmōn epebeblēto.
Indeed, one of the two commanders also bore the name of our Savior.
Notes and citation
Summary: One of them, Joshua, bore the name of Jesus.
- Joshua and Jesus are the same name in Greek (Ἰησοῦς).
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 6.3 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-6-3). (abbreviation not yet checked)
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Chapter 7
7.1Stählin 3:138
Αὐτίκα διʼ »ὕδατος καὶ πνεύματος« ἡ ἀναγέννησις, καθάπερ καὶ ἡ πᾶσα γένεσις.
Autika diʼ »hydatos kai pneumatos« hē anagennēsis, kathaper kai hē pasa genesis.
Thus regeneration is through “water and spirit,” as all generation is too.
John 3:5 (quotation, high confidence)
Notes and citation
Summary: Rebirth is by water and spirit, as was the first creation.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 7.1 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-7-1). (abbreviation not yet checked)
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7.2Stählin 3:138
»πνεῦμα γὰρ θεοῦ ἐπεφέρετο τῇ ἀβύσσῳ.« καὶ διὰ τοῦτο ὁ σωτὴρ ἐβαπτίσατο μὴ χρῄζων αὐτός, ἵνα τοῖς ἀναγεννωμένοις τὸ πᾶν ὕδωρ ἁγιάσῃ. ταύτῃ τοι οὐ μόνον τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχὴν καθαιρόμεθα.
»pneuma gar theou epephereto tę̄ abyssǭ.« kai dia touto ho sōtēr ebaptisato mē chrę̄zōn autos, hina tois anagennōmenois to pan hydōr hagiasę̄. tautę̄ toi ou monon to sōma, alla kai tēn psychēn kathairometha.
“For the Spirit of God was borne over the abyss.” And for this reason the Savior was baptized, not needing it himself, so that he might sanctify all water for those being regenerated. In this way we are cleansed not only in body but also in soul.
Gen 1:2 (quotation, high confidence) · Matt 3:13 (allusion, high confidence)
Notes and citation
Summary: The Savior was baptized, though he needed no cleansing, to sanctify all water for those reborn, so that body and soul are cleansed.
- The quotation is a form of Gen 1:2. Compare Ign. Eph. 18.2.
Extrabiblical texts: Ign. Eph. 18.2 (To the Ephesians; echo)
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 7.2 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-7-2). (abbreviation not yet checked)
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7.3Stählin 3:138
σημεῖον γοῦν τοῦ καὶ τὰ ἀόρατα ἡμῶν ἁγιάζεσθαι τὸ καὶ πνεύματα ἀκάθαρτα συμπεπλεγμένα τῇ ψυχῇ διυλίζεσθαι ἀπὸ τῆς γενέσεως τῆς καινῆς τε καὶ πνευματικῆς.
sēmeion goun tou kai ta aorata hēmōn hagiazesthai to kai pneumata akatharta sympeplegmena tę̄ psychę̄ diylizesthai apo tēs geneseōs tēs kainēs te kai pneumatikēs.
A sign, at any rate, that our invisible parts too are sanctified is that unclean spirits intertwined with the soul are strained out by the new and spiritual birth.
Notes and citation
Summary: Baptism sanctifies the invisible soul too, as the driving out of unclean spirits shows.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 7.3 (Stählin 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-7-3). (abbreviation not yet checked)
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Chapter 8
8.1Stählin 3:138–139
»Ὕδωρ ἐπάνω τοῦ οὐρανοῦ«· ἐπεὶ τὸ βάπτισμα γίνεται διʼ »ὕδατος καὶ πνεύματος«, ἀλεξητήριον ὂν πυρὸς τοῦ δισσοῦ, τοῦ τε τῶν ἀοράτων ἁπτομένου καὶ τοῦ τῶν ὁρατῶν, ἀνάγκη καὶ τοῦ ὕδατος τὸ μέν τι νοητόν, τὸ δὲ αἰσθητὸν ὑπάρχειν, ἀλεξητήριον τῆς διπλόης τοῦ πυρός·
»Hydōr epanō tou ouranou«; epei to baptisma ginetai diʼ »hydatos kai pneumatos«, alexētērion on pyros tou dissou, tou te tōn aoratōn haptomenou kai tou tōn horatōn, anankē kai tou hydatos to men ti noēton, to de aisthēton hyparchein, alexētērion tēs diploēs tou pyros;
“Water above the heaven”: since baptism is through “water and spirit,” being a defense against the twofold fire, that which touches invisible things and that which touches visible ones, water too must be partly intelligible and partly sensible, a defense against the doubleness of the fire.
Gen 1:7 (allusion, high confidence) · John 3:5 (quotation, high confidence)
Notes and citation
Summary: Since baptism by water and Spirit protects against a twofold fire, there must be both intelligible and sensible water.
- Compare Exc. 81.2, which argues the same.
Extrabiblical texts: Clement of Alexandria, Exc. 81.2 (Excerpts from Theodotus; echo)
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 8.1 (Stählin 3:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-8-1). (abbreviation not yet checked)
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8.2Stählin 3:139
καὶ τὸ μὲν ἐπίγειον ὕδωρ τὸ σῶμα ἀπορρύπτει, τὸ δὲ ἐπουράνιον ὕδωρ διὰ τὸ εἶναι νοητὸν καὶ ἀόρατον πνεῦμα ἀλληγορεῖται ἅγιον, τῶν ἀοράτων καθαρτικόν, οἷον τοῦ πνεύματος ὕδωρ ὥσπερ ἐκεῖνο τοῦ σώματος.
kai to men epigeion hydōr to sōma aporryptei, to de epouranion hydōr dia to einai noēton kai aoraton pneuma allēgoreitai hagion, tōn aoratōn kathartikon, hoion tou pneumatos hydōr hōsper ekeino tou sōmatos.
Earthly water cleans the body, but the heavenly water, because it is intelligible and invisible, is allegorized as the Holy Spirit, the cleanser of invisible things, as a water of the spirit, as the other is of the body.
Notes and citation
Summary: Earthly water washes the body; heavenly water, the Holy Spirit, cleanses the invisible soul.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 8.2 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-8-2). (abbreviation not yet checked)
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Chapter 9
9.1Stählin 3:139
Ὁ θεὸς καὶ τὸν φόβον τῇ ἀγαθότητι συνέμιξεν διʼ ἀγαθότητα. τὸ γὰρ συμφέρον ἑκάστῳ τοῦτο ἤδη παρέχει, ὡς ἰατρὸς ἀρρωστοῦντι, ὡς πατὴρ ἀτακτοῦντι τῷ παιδί.
Ho theos kai ton phobon tę̄ agathotēti synemixen diʼ agathotēta. to gar sympheron hekastǭ touto ēdē parechei, hōs iatros arrōstounti, hōs patēr ataktounti tǭ paidi.
God has mixed fear with goodness, out of goodness. For he at once provides what is advantageous to each, as a physician to the sick, as a father to his unruly child.
Notes and citation
Summary: God mixes fear with his goodness for our benefit, like a physician or a father.
Extrabiblical texts: Clement of Alexandria, Paed. 1.8.64 (The Instructor; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 9.1 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-9-1). (abbreviation not yet checked)
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9.2Stählin 3:139
»ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ.« καὶ ὁ κύριος δὲ καὶ οἱ ἀπόστολοι αὐτοῦ ἐν φόβῳ καὶ πόνοις ἀνεστράφησαν.
»ho gar pheidomenos tēs baktērias autou misei ton huion autou.« kai ho kyrios de kai hoi apostoloi autou en phobǭ kai ponois anestraphēsan.
“For he who spares his rod hates his son.” And the Lord and his apostles lived in fear and labors.
Prov 13:24 (quotation, high confidence)
Notes and citation
Summary: Scripture approves the rod; the Lord and apostles lived in fear and toil.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 9.2 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-9-2). (abbreviation not yet checked)
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9.3Stählin 3:139
ὅταν οὖν πιστοῦ σῶμα νοσῇ, ἢ διʼ ἁμάρτημά τι προημαρτημένον ἐπιτιμῶντος τοῦ κυρίου, ἢ διὰ μέλλοντα προφυλαξαμένου, ἢ καὶ κατʼ ἐνέργειαν * *προσβολὴν ἔξωθεν γινομένην οὐ κωλύσαντος διά τι χρήσιμον [καὶ] αὐτῷ ἢ τοῖς πέλας παραδείγματος χάριν.
hotan oun pistou sōma nosę̄, ē diʼ hamartēma ti proēmartēmenon epitimōntos tou kyriou, ē dia mellonta prophylaxamenou, ē kai katʼ energeian * *prosbolēn exōthen ginomenēn ou kōlysantos dia ti chrēsimon [kai] autǭ ē tois pelas paradeigmatos charin.
When, then, a believer's body is sick, it is either because the Lord is rebuking some previous sin, or guarding against future ones, or even not preventing an attack from outside, through the activity of …, for some benefit to him or to his neighbors as an example.
Textual problem in this passage: see the notes.
Notes and citation
Summary: A believer's illness may be God's correction for past sin, protection from future sin, or a permitted attack for his good or as an example to others.
- The asterisks in the Greek mark a gap; the bracketed word is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 9.3 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 10
10.1Stählin 3:139
Ἤδη δὲ οἱ ἐν σαθρῷ οἰκοῦντες σώματι καθάπερ ἐν πλοίῳ πλέοντες παλαιῷ οὐκ εἰσὶν ὕπτιοι, ἀλλʼ ἀεὶ εὔχονται ἀνατεταμένοι πρὸς τὸν θεόν.
Ēdē de hoi en sathrǭ oikountes sōmati kathaper en ploiǭ pleontes palaiǭ ouk eisin hyptioi, allʼ aei euchontai anatetamenoi pros ton theon.
Those who dwell in a decaying body, as though sailing in an old ship, are not careless, but always pray with their hands raised to God.
Notes and citation
Summary: Those in frail bodies, like sailors in an old ship, pray constantly.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Ecl. 10.1 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-10-1). (abbreviation not yet checked)
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Chapter 11
11.1Stählin 3:139
Οἱ πρεσβύτεροι σφόδρα ἤχθοντο, εἰ μή τι πάσχοιεν κατὰ τὸ σῶμα ἑκάστοτε· ἐφοβοῦντο γὰρ μή πως ἐνταῦθα οὐ κομιζόμενοι τὰ ἐπίχειρα τῶν ἁμαρτημάτων, ἃ πολλὰ τοῖς ἐν σαρκὶ κατʼ ἄγνοιαν παρακολουθεῖ, ἀθρόαν ἐκεῖ κομίσωνται τὴν δίκην, ὥστε ἐνθάδε θεραπεύεσθαι ἠξίουν.
Hoi presbyteroi sphodra ēchthonto, ei mē ti paschoien kata to sōma hekastote; ephobounto gar mē pōs entautha ou komizomenoi ta epicheira tōn hamartēmatōn, ha polla tois en sarki katʼ agnoian parakolouthei, athroan ekei komisōntai tēn dikēn, hōste enthade therapeuesthai ēxioun.
The elders were very distressed if they did not suffer something in the body from time to time; for they feared that, if they did not receive here the wages of their sins, which follow those in the flesh in great number through ignorance, they would receive their punishment all at once there; so they thought fit to be treated here.
Notes and citation
Summary: The elders were distressed when they did not suffer bodily, fearing that unpunished sins would be punished all at once hereafter.
- “The elders” (οἱ πρεσβύτεροι) are Clement's revered teachers of earlier generations.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 11.1 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-11-1). (abbreviation not yet checked)
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11.2Stählin 3:139
φοβητέον ἄρα οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ τὰ ἁμαρτήματα, διʼ 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«.
phobēteon ara ouchi noson tēn exōthen, alla ta hamartēmata, diʼ ha hē nosos, kai noson psychēs, ou sōmatos, hoti »pasa sarx chortos«, ta de sōmatika kai ta ektos kala »proskaira, ta de mē blepomena aiōnia«.
One must fear, then, not the illness from outside, but the sins because of which illness comes, and illness of soul, not of body; because “all flesh is grass,” and bodily and external goods are “temporary, but the things that are not seen are eternal.”
Isa 40:6 (quotation, high confidence) · 1 Pet 1:24 (quotation, medium confidence) · 2 Cor 4:18 (quotation, high confidence)
Notes and citation
Summary: Fear not bodily illness but sin, the sickness of the soul, since the body is grass and outward goods pass away.
- The quotations are Isa 40:6 (1 Pet 1:24) and 2 Cor 4:18.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 11.2 (Stählin 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-11-2). (abbreviation not yet checked)
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Chapter 12
12.1Stählin 3:139–140
Τὰ τῆς γνώσεως τὰ μὲν ἤδη μετέχομεν, τὰ δὲ διʼ ὧν ἔχομεν βεβαίως ἐλπίζομεν· οὔτε γὰρ πᾶν κεκομίσμεθα οὔτε παντὸς ὑστεροῦμεν, ἀλλʼ οἷον »ἀρραβῶνα« τῶν αἰωνίων ἀγαθῶν καὶ τοῦ πατρῴου πλούτου προσειλήφαμεν· τὰ δὲ ἐφόδια τῆς κυριακῆς ὁδοῦ οἱ μακαρισμοὶ τοῦ κυρίου.
Ta tēs gnōseōs ta men ēdē metechomen, ta de diʼ hōn echomen bebaiōs elpizomen; oute gar pan kekomismetha oute pantos hysteroumen, allʼ hoion »arrabōna« tōn aiōniōn agathōn kai tou patrǭou ploutou proseilēphamen; ta de ephodia tēs kyriakēs hodou hoi makarismoi tou kyriou.
Of the things of knowledge, we already share in some, and others we hope for firmly through what we have; for we have neither received everything nor lack everything, but we have received as it were a “pledge” of the eternal good things and of the Father's wealth. And the provisions for the Lord's journey are the Lord's beatitudes.
2 Cor 1:22 (allusion, high confidence) · Eph 1:14 (allusion, high confidence)
Notes and citation
Summary: We already have a pledge of eternal goods and hope for the rest; the beatitudes are our provisions for the journey.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 12.1 (Stählin 3:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-1). (abbreviation not yet checked)
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12.2Stählin 3:140
»ζητεῖτε«, γὰρ εἶπεν, »καὶ μεριμνᾶτε τὴν βασιλείαν τοῦ θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν· οἶδεν γὰρ ὁ πατὴρ ὧν χρείαν ἔχετε.«
»zēteite«, gar eipen, »kai merimnate tēn basileian tou theou, kai tauta panta prostethēsetai hymin; oiden gar ho patēr hōn chreian echete.«
For he said, “Seek and be concerned for the kingdom of God, and all these things will be added to you; for the Father knows what you need.”
Matt 6:33 (quotation, high confidence) · Matt 6:32 (quotation, high confidence) · Luke 12:31 (quotation, medium confidence)
Notes and citation
Summary: Seek God's kingdom and all else will be added.
- The quotation is a free combination of Matt 6:33, 32 (Luke 12:30–31).
Notes on the original text
- Digital text corrected (stray period in the digital text): »ζητεῖτε«. γὰρ εἶπεν → »ζητεῖτε«, γὰρ εἶπεν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.2 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-2). (abbreviation not yet checked)
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12.3Stählin 3:140
οὕτως οὐ μόνον τὰς ἀσχολίας, ἀλλὰ καὶ τὰς φροντίδας περιγράφει. »οὐ γὰρ τῇ ἡλικίᾳ«, φησίν, »ἐκ τοῦ φροντίζειν προσθεῖναί τι δύνασθε.«
houtōs ou monon tas ascholias, alla kai tas phrontidas perigraphei. »ou gar tę̄ hēlikią«, phēsin, »ek tou phrontizein prostheinai ti dynasthe.«
So he limits not only our occupations but also our worries. “For you cannot,” he says, “add anything to your stature by worrying.”
Matt 6:27 (quotation, high confidence) · Luke 12:25 (quotation, medium confidence)
Notes and citation
Summary: Christ limits both our busyness and our anxiety: worry adds nothing to our life.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.3 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-3). (abbreviation not yet checked)
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12.4Stählin 3:140
ὁ γὰρ θεὸς οἶδεν σαφῶς τίνα μὲν ἡμῖν ἔχειν, τίνων δὲ ἀπορεῖν συμφέρει. κενώσαντας οὖν σφᾶς αὐτοὺς τῶν κοσμικῶν φροντίδων ἀξιοῖ πληροῦσθαι τῆς εἰς θεόν.
ho gar theos oiden saphōs tina men hēmin echein, tinōn de aporein sympherei. kenōsantas oun sphas autous tōn kosmikōn phrontidōn axioi plērousthai tēs eis theon.
For God knows clearly what it is good for us to have and what to lack. So he wants us, having emptied ourselves of worldly cares, to be filled with care for God.
Notes and citation
Summary: God knows what we need; he wants us emptied of worldly cares and filled with care for him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.4 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-4). (abbreviation not yet checked)
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12.5Stählin 3:140
»ἡμεῖς γὰρ στενάζομεν ἐπενδύσασθαι ποθοῦντες« τὰ ἄφθαρτα, πρὶν ἐκδύσασθαι τὴν φθοράν.
»hēmeis gar stenazomen ependysasthai pothountes« ta aphtharta, prin ekdysasthai tēn phthoran.
“For we groan, longing to put on” the incorruptible, before putting off corruption.
2 Cor 5:2 (quotation, high confidence) · 2 Cor 5:4 (allusion, high confidence)
Notes and citation
Summary: We groan to be clothed with incorruption.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 12.5 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-5). (abbreviation not yet checked)
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12.6Stählin 3:140
ἐπιχεομένης γὰρ τῆς πίστεως ἀπορρεῖ ἡ ἀπιστία. ὁμοίως καὶ ἐπὶ γνώσεως καὶ δικαιοσύνης. οὐ χρὴ οὖν μόνον κενῶσαι τὴν ψυχήν.
epicheomenēs gar tēs pisteōs aporrei hē apistia. homoiōs kai epi gnōseōs kai dikaiosynēs. ou chrē oun monon kenōsai tēn psychēn.
For when faith is poured in, unbelief flows out; likewise with knowledge and righteousness. So one must not only empty the soul,
Notes and citation
Summary: As faith enters, unbelief leaves; so the soul must not only be emptied,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.6 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-6). (abbreviation not yet checked)
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12.7Stählin 3:140
ἀλλὰ καὶ πληρῶσαι θεοῦ. οὔτε γὰρ ἔτι κακόν, ἐπεὶ πέπαυται, οὔτε ἤδη ἀγαθόν. ἐπεὶ μηδέπω εἴληφεν· τὸ δὲ μήτε ἀγαθὸν μήτε κακὸν οὐδέν ἐστιν.
alla kai plērōsai theou. oute gar eti kakon, epei pepautai, oute ēdē agathon. epei mēdepō eilēphen; to de mēte agathon mēte kakon ouden estin.
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.
Notes and citation
Summary: but filled with God; an emptied soul is neither good nor evil, which is nothing.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.7 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-7). (abbreviation not yet checked)
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12.8Stählin 3:140
»ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον καὶ κενόν«, ἐὰν μηδὲν τῶν σωτηρίων ἐμβληθῇ, τὸ προενοικῆσαν ἀκάθαρτον πνεῦμα.
»epaneisi gar eis ton kekatharmenon oikon kai kenon«, ean mēden tōn sōtēriōn emblēthę̄, to proenoikēsan akatharton pneuma.
“For there returns to the swept and empty house,” if nothing saving is put into it, the unclean spirit that lived there before,
Matt 12:44 (quotation, high confidence) · Luke 11:25 (quotation, medium confidence)
Notes and citation
Summary: An emptied soul left empty invites the unclean spirit back,
- The allusion is Matt 12:43–45 (Luke 11:24–26).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 12.8 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-8). (abbreviation not yet checked)
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12.9Stählin 3:140
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.
symparalambanon alla hepta akatharta pneumata. dio kenōsantas tōn kakōn dei plērōsai tēn psychēn tou agathou theou, hoper estin oikētērion epilelegmenon. plērōthentōn gar tōn kenōn, tote hē sphragis epakolouthei. hina phylassētai tǭ theǭ to hagion.
bringing with it seven other unclean spirits. That is why, having emptied the soul of evils, we must fill it with the good God, which is the chosen dwelling. For when what was empty is filled, then the seal follows, so that what is holy may be kept for God.
Matt 12:45 (allusion, high confidence)
Notes and citation
Summary: with seven others; so the soul emptied of evil must be filled with God, and then the seal of baptism guards it for God.
Cite (SBL): Clement of Alexandria, Ecl. 12.9 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-12-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 13
13.1Stählin 3:140
»Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων«, ἐπὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ἐφʼ ὧν μαρτύρων καὶ βοηθῶν αἱ ἐντολαὶ λεγόμεναι φυλάσσεσθαι ὀφείλουσιν.
»Pan rhēma histatai epi dyo kai triōn martyrōn«, epi patros kai huiou kai hagiou pneumatos, ephʼ hōn martyrōn kai boēthōn hai entolai legomenai phylassesthai opheilousin.
“Every word is established on two or three witnesses”: on the Father, the Son, and the Holy Spirit; the commandments spoken must be kept with these as witnesses and helpers.
Deut 19:15 (quotation, high confidence) · Matt 18:16 (quotation, medium confidence) · 2 Cor 13:1 (quotation, medium confidence)
Notes and citation
Summary: The two or three witnesses are the Father, Son, and Holy Spirit, who witness and help us keep the commandments.
- The quotation is Deut 19:15 (Matt 18:16; 2 Cor 13:1).
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 13.1 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 14
14.1Stählin 3:140
Ἡ νηστεία ἀποχὴ τροφῆς ἐστι κατὰ τὸ σημαινόμενον, τροφὴ δὲ οὐδὲν δικαιοτέρους ἡμᾶς ἢ ἀδικωτέρους ἀπεργάζεται, κατὰ δὲ τὸ μυστικὸν δηλοῖ ὅτι ὥσπερ τοῖς καθʼ ἕνα ἐκ τροφῆς ἡ ζωή, ἡ δʼ ἀτροφία θανάτου σύμβολον, οὕτως καὶ ἡμᾶς τῶν κοσμικῶν νηστεύειν χρή. ἵνα τῷ κόσμῳ ἀποθάνωμεν καὶ μετὰ τοῦτο τροφῆς θείας μεταλαβόντες θεῷ ζήσωμεν.
Hē nēsteia apochē trophēs esti kata to sēmainomenon, trophē de ouden dikaioterous hēmas ē adikōterous apergazetai, kata de to mystikon dēloi hoti hōsper tois kathʼ hena ek trophēs hē zōē, hē dʼ atrophia thanatou symbolon, houtōs kai hēmas tōn kosmikōn nēsteuein chrē. hina tǭ kosmǭ apothanōmen kai meta touto trophēs theias metalabontes theǭ zēsōmen.
Fasting is abstinence from food according to its literal meaning, and food makes us neither more righteous nor less righteous; but according to its mystical meaning it shows that, just as for each person life comes from food and lack of food is a symbol of death, so we too must fast from worldly things, so that we may die to the world and after that, partaking of divine food, live to God.
1 Cor 8:8 (echo, high confidence) · Gal 2:19 (echo, medium confidence)
Notes and citation
Summary: Food does not make us righteous; fasting symbolizes dying to the world so as to live to God on divine food.
Topics: Fasting
Cite (SBL): Clement of Alexandria, Ecl. 14.1 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-14-1). (abbreviation not yet checked)
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14.2Stählin 3:140
ἄλλως τε κενοῖ τῆς ὕλης τὴν ψυχὴν ἡ νηστεία καὶ καθαρὰν καὶ κούφην σὺν καὶ τῷ σώματι παρίστησι τοῖς θείοις λόγοις.
allōs te kenoi tēs hylēs tēn psychēn hē nēsteia kai katharan kai kouphēn syn kai tǭ sōmati paristēsi tois theiois logois.
Besides, fasting empties the soul of matter and presents it, together with the body, pure and light to the divine words.
Notes and citation
Summary: Fasting empties the soul of matter and makes body and soul ready for God's word.
Topics: Fasting
Cite (SBL): Clement of Alexandria, Ecl. 14.2 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-14-2). (abbreviation not yet checked)
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14.3Stählin 3:140
τροφὴ μὲν οὖν κοσμικὴ ὁ πρότερος βίος καὶ τὰ ἁμαρτήματα. τροφὴ δὲ θεϊκὴ πίστις, ἐλπίς, ὑπομονή, γνῶσις, εἰρήνη.
trophē men oun kosmikē ho proteros bios kai ta hamartēmata. trophē de theïkē pistis, elpis, hypomonē, gnōsis, eirēnē.
The worldly food, then, is the former life and sins; the divine food is faith, hope, endurance, knowledge, peace,
Notes and citation
Summary: Worldly food is the old life of sin; divine food is faith, hope, patience, knowledge, peace,
Notes on the original text
- Digital text corrected (stray period in the digital text): θεϊκὴ πίστις. ἐλπίς → θεϊκὴ πίστις, ἐλπίς.
Topics: Fasting
Cite (SBL): Clement of Alexandria, Ecl. 14.3 (Stählin 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.4Stählin 3:140–141
σωφροσύνη. »μακάριοι γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ· οὗτοι γὰρ καὶ ἐμπλησθήσονται.« ψυχὴ δέ, ἀλλʼ οὐ σῶμα τὴν ὄρεξιν ταύτην λαμβάνει.
sōphrosynē. »makarioi gar hoi peinōntes kai dipsōntes tēn dikaiosynēn tou theou; houtoi gar kai emplēsthēsontai.« psychē de, allʼ ou sōma tēn orexin tautēn lambanei.
self-control. “For blessed are those who hunger and thirst for the righteousness of God; for they shall be filled.” And the soul, not the body, receives this appetite.
Matt 5:6 (quotation, high confidence)
Notes and citation
Summary: and self-control; blessed are those who hunger for righteousness, a hunger of the soul.
Notes on the original text
- Digital text corrected (stray period in the digital text): ψυχὴ δέ. ἀλλʼ οὐ σῶμα → ψυχὴ δέ, ἀλλʼ οὐ σῶμα.
Topics: Fasting
Cite (SBL): Clement of Alexandria, Ecl. 14.4 (Stählin 3:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-14-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 15
15.1Stählin 3:141
Τῆς πίστεως τὴν εὐχὴν ἰσχυροτέραν ἀπέφηνεν ὁ σωτὴρ τοῖς πιστοῖς ἀποστόλοις, ἐπί τινος δαιμονιῶντος, ὃν οὐκ ἴσχυσαν καθαρίσαι, εἰπών·
Tēs pisteōs tēn euchēn ischyroteran apephēnen ho sōtēr tois pistois apostolois, epi tinos daimoniōntos, hon ouk ischysan katharisai, eipōn;
The Savior showed the believing apostles that prayer is stronger than faith, in the case of a demoniac whom they had not been able to cleanse, saying,
Mark 9:18 (allusion, high confidence)
Notes and citation
Summary: When the apostles could not cast out a demon, Christ showed that prayer is stronger than faith,
Topics: Prayer
Cite (SBL): Clement of Alexandria, Ecl. 15.1 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-15-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.2Stählin 3:141
»τὰ τοιαῦτα εὐχῇ κατορθοῦται.« ὁ μὲν πιστεύσας ἄφεσιν ἁμαρτημάτων ἔλαβεν παρὰ τοῦ κυρίου, ὁ δʼ ἐν γνώσει γενόμενος ἅτε μηκέτι ἁμαρτάνων παρʼ ἑαυτοῦ τὴν ἄφεσιν τῶν λοιπῶν κομίζεται.
»ta toiauta euchę̄ katorthoutai.« ho men pisteusas aphesin hamartēmatōn elaben para tou kyriou, ho dʼ en gnōsei genomenos hate mēketi hamartanōn parʼ heautou tēn aphesin tōn loipōn komizetai.
“Such things are accomplished by prayer.” The one who has believed has received forgiveness of sins from the Lord; but the one who has come into knowledge, since he no longer sins, obtains from himself the forgiveness of the rest.
Mark 9:29 (quotation, high confidence)
Notes and citation
Summary: saying such cases need prayer. The believer is forgiven by the Lord; the one who has attained knowledge no longer sins and so forgives himself the rest.
- The saying is a form of Mark 9:29. “Knowledge” (γνῶσις) is Clement's term for mature Christian understanding.
Cite (SBL): Clement of Alexandria, Ecl. 15.2 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 16
16.1Stählin 3:141
Ὥσπερ αἱ θεραπεῖαι καὶ αἱ προφητεῖαι καὶ τὰ σημεῖα, οὕτως καὶ ἡ γνωστικὴ διδασκαλία διʼ ἀνθρώπων ἐνεργοῦντος τοῦ θεοῦ ἐπιτελεῖται· ὁ γὰρ θεὸς διʼ ἀνθρώπων τὴν δύναμιν ἐπιδείκνυται.
Hōsper hai therapeiai kai hai prophēteiai kai ta sēmeia, houtōs kai hē gnōstikē didaskalia diʼ anthrōpōn energountos tou theou epiteleitai; ho gar theos diʼ anthrōpōn tēn dynamin epideiknytai.
Just as healings, prophecies, and signs, so too the teaching of knowledge is accomplished through human beings, God working in them; for God shows his power through human beings.
Notes and citation
Summary: God works through human beings in teaching as in healings and prophecies.
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 16.1 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-16-1). (abbreviation not yet checked)
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16.2Stählin 3:141
καὶ ὀρθῶς ἡ προφητεία φησίν· »καὶ ἀποστελῶ ἐπʼ αὐτοὺς ἄνθρωπον ὃς σώσει αὐτούς.« αὐτὸς οὖν ἐκπέμπει ποτὲ μὲν προφήτας, ποτὲ δὲ ἀποστόλους, σωτῆρας τῶν ἀνθρώπων.
kai orthōs hē prophēteia phēsin; »kai apostelō epʼ autous anthrōpon hos sōsei autous.« autos oun ekpempei pote men prophētas, pote de apostolous, sōtēras tōn anthrōpōn.
And the prophecy rightly says, “And I will send them a man who will save them.” So he himself sends forth, at one time prophets, at another apostles, saviors of human beings.
Isa 19:20 (quotation, high confidence)
Notes and citation
Summary: God sends prophets and apostles as saviors of people.
- The quotation is Isa 19:20 (LXX).
Notes on the original text
- Digital text corrected (stray period in the digital text): ποτὲ μὲν προφήτας. ποτὲ δὲ → ποτὲ μὲν προφήτας, ποτὲ δὲ.
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 16.2 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-16-2). (abbreviation not yet checked)
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16.3Stählin 3:141
οὕτως θεὸς διʼ ἀνθρώπων εὐεργετεῖ· οὐχὶ γὰρ τὰ μὲν δύναται, τὰ δὲ οὐ δύναται ὁ θεός, οὐδὲ ἀσθενεῖ ποτε ἐν οὐδενί, ἀλλʼ οὐδὲ τὰ μὲν ἑκόντος, τὰ δὲ ἄκοντος αὐτοῦ γίνεται, καὶ τὰ μὲν ὑπʼ αὐτοῦ, τὰ δὲ ὑφʼ ἑτέρου, ἀλλὰ καὶ ἡμᾶς ἐγέννησεν διʼ ἀνθρώπων καὶ ἐπαίδευσεν διʼ ἀνθρώπων.
houtōs theos diʼ anthrōpōn euergetei; ouchi gar ta men dynatai, ta de ou dynatai ho theos, oude asthenei pote en oudeni, allʼ oude ta men hekontos, ta de akontos autou ginetai, kai ta men hypʼ autou, ta de hyphʼ heterou, alla kai hēmas egennēsen diʼ anthrōpōn kai epaideusen diʼ anthrōpōn.
So God does good through human beings; for it is not that God can do some things and cannot do others, nor is he ever weak in anything, nor do some things happen with his will and others against it, some by him and others by another; but he has both begotten us through human beings and instructed us through human beings.
Notes and citation
Summary: God is all-powerful, yet he chooses to beget and teach us through human beings.
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 16.3 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-16-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 17
17.1Stählin 3:141
Ὁ θεὸς ἡμᾶς ἐποίησεν οὐ προόντας. ἐχρῆν γὰρ καὶ εἰδέναι ἡμᾶς ὅπου ἦμεν, εἰ προῆμεν, καὶ πῶς καὶ διὰ τί δεῦρο ἥκομεν· εἰ δʼ οὐ προῆμεν, τῆς γενέσεως μόνος αἴτιος ὁ θεός.
Ho theos hēmas epoiēsen ou proontas. echrēn gar kai eidenai hēmas hopou ēmen, ei proēmen, kai pōs kai dia ti deuro hēkomen; ei dʼ ou proēmen, tēs geneseōs monos aitios ho theos.
God made us when we did not exist before. For if we had existed before, we would have had 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.
Notes and citation
Summary: Against the preexistence of souls: we did not exist before God made us, or we would remember it.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Ecl. 17.1 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-17-1). (abbreviation not yet checked)
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17.2Stählin 3:141
ὡς οὖν οὐκ ὄντας ἐποίησεν, οὕτως καὶ γενομένους σῴζει τῇ ἰδίᾳ χάριτι, ἐὰν ἄξιοι καὶ ἐπιτήδειοι φανῶμεν, εἰ δὲ μή, παρήσει πρὸς τὸ οἰκεῖον τέλος· »καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν κύριος.«
hōs oun ouk ontas epoiēsen, houtōs kai genomenous sǭzei tę̄ idią chariti, ean axioi kai epitēdeioi phanōmen, ei de mē, parēsei pros to oikeion telos; »kai gar zōntōn esti kai nekrōn kyrios.«
As, then, he made us when we did not exist, so, once we have come to be, he saves us by his own grace, if we show ourselves worthy and fit; but if not, he will let us go to our own end. “For he is Lord of the living and the dead.”
Rom 14:9 (quotation, high confidence)
Notes and citation
Summary: God, who made us from nothing, saves us by grace if we are fit; otherwise he lets us go to our end.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 17.2 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 18
18.1Stählin 3:141
Ὅρα δὲ τὴν δύναμιν τοῦ θεοῦ, οὐ μόνον ἐπʼ ἀνθρώπων μὴ ὄντας εἰς τὸ εἶναι παράγων καὶ τοὺς γενομένους αὔξων καθʼ ἡλικίας προκοπήν, ἀλλὰ καὶ τοὺς πιστεύοντας σῴζων κατὰ τὸ οἰκεῖον ἑκάστῳ· ἤδη δὲ μεταβάλλει καὶ ὥρας καὶ καιροὺς καὶ καρποὺς καὶ στοιχεῖα.
Hora de tēn dynamin tou theou, ou monon epʼ anthrōpōn mē ontas eis to einai paragōn kai tous genomenous auxōn kathʼ hēlikias prokopēn, alla kai tous pisteuontas sǭzōn kata to oikeion hekastǭ; ēdē de metaballei kai hōras kai kairous kai karpous kai stoicheia.
See the power of God, not only in bringing human beings who were not into being and increasing those who have come to be in the growth of age, but also in saving those who believe, according to what is proper to each; and he changes seasons, times, fruits, and elements.
Dan 2:21 (echo, medium confidence)
Notes and citation
Summary: God's power creates, gives growth, saves each believer suitably, and governs seasons and elements.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 18.1 (Stählin 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-18-1). (abbreviation not yet checked)
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18.2Stählin 3:141–142
οὗτος γὰρ εἷς θεὸς ὁ καὶ τὴν ἀρχὴν καὶ τὸ τέλος τῶν γενομένων οἰκείως ἑκάστῳ μετρήσας.
houtos gar heis theos ho kai tēn archēn kai to telos tōn genomenōn oikeiōs hekastǭ metrēsas.
For this is the one God, who has measured both the beginning and the end of things that have come to be, fittingly for each.
Notes and citation
Summary: The one God measures the beginning and end of all things.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Ecl. 18.2 (Stählin 3:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 19
19.1Stählin 3:142
Ἐκ πίστεως καὶ φόβου προκόψας εἰς γνῶσιν ἄνθρωπος οἶδεν εἰπεῖν »κύριε κύριε«. ἀλλʼ οὐχ ὡς ὁ δοῦλος· ἔμαθεν λέγειν »πάτερ ἡμῶν«.
Ek pisteōs kai phobou prokopsas eis gnōsin anthrōpos oiden eipein »kyrie kyrie«. allʼ ouch hōs ho doulos; emathen legein »pater hēmōn«.
A man who has advanced from faith and fear to knowledge knows how to say “Lord, Lord,” but not as the slave does; he has learned to say “Our Father.”
Matt 7:21 (echo, medium confidence) · Matt 6:9 (quotation, high confidence)
Notes and citation
Summary: One who advances from faith and fear to knowledge calls God “Our Father,” not as a slave.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Ecl. 19.1 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-19-1). (abbreviation not yet checked)
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19.2Stählin 3:142
»τὸ πνεῦμα τῆς δουλείας τὸ εἰς φόβον« ἐλευθερώσας καὶ διʼ ἀγάπης προκόψας εἰς »υἱοθεσίαν«, αἰδούμενος ἤδη διʼ ἀγάπην ὃν ἐφοβεῖτο πρότερον· οὐ γὰρ ἔτι διὰ φόβον ἀπέχεται τῶν ἀφεκτέων, ἀλλὰ διʼ ἀγάπην ἔχεται τῶν ἐντολῶν. »αὐτό«, φησί, »τὸ πνεῦμα μαρτυρεῖ«, ὅταν λέγωμεν· »ἀββᾶ ὁ πατήρ.«
»to pneuma tēs douleias to eis phobon« eleutherōsas kai diʼ agapēs prokopsas eis »huiothesian«, aidoumenos ēdē diʼ agapēn hon ephobeito proteron; ou gar eti dia phobon apechetai tōn aphekteōn, alla diʼ agapēn echetai tōn entolōn. »auto«, phēsi, »to pneuma martyrei«, hotan legōmen; »abba ho patēr.«
Having freed himself from “the spirit of slavery leading to fear,” and advanced through love to “adoption,” he now reveres through love the one he feared before; for he no longer abstains from what should be avoided through fear, but holds to the commandments through love. “The Spirit himself,” he says, “bears witness,” when we say, “Abba, Father.”
Rom 8:15 (quotation, high confidence) · Rom 8:16 (quotation, high confidence) · Gal 4:6 (allusion, medium confidence)
Notes and citation
Summary: Freed from the spirit of slavery and adopted through love, he keeps the commandments out of love and cries “Abba, Father.”
Cite (SBL): Clement of Alexandria, Ecl. 19.2 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 20
20.1Stählin 3:142
Ἀγοράζει δὲ ἡμᾶς κύριος »τιμίῳ αἵματι«, δεσποτῶν τῶν πάλαι τῶν πικρῶν ἀπαλλάσσων, τῶν ἁμαρτιῶν, διʼ ἃς »τὰ πνευματικὰ τῆς πονηρίας« ἐκυρίευσεν ἡμῶν.
Agorazei de hēmas kyrios »timiǭ haimati«, despotōn tōn palai tōn pikrōn apallassōn, tōn hamartiōn, diʼ has »ta pneumatika tēs ponērias« ekyrieusen hēmōn.
The Lord buys us “with precious blood,” freeing us from the bitter masters of old, the sins through which “the spiritual forces of wickedness” ruled over us.
1 Pet 1:19 (quotation, high confidence) · 1 Cor 6:20 (echo, medium confidence) · Eph 6:12 (quotation, high confidence)
Notes and citation
Summary: The Lord bought us with his blood from the old masters, our sins, through which evil powers ruled us.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 20.1 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-20-1). (abbreviation not yet checked)
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20.2Stählin 3:142
ἄγει οὖν εἰς ἐλευθερίαν τὴν τοῦ πατρός, συγκληρονόμους υἱοὺς καὶ φίλους.
agei oun eis eleutherian tēn tou patros, synklēronomous huious kai philous.
So he leads us into the freedom of the Father, as sons who are joint heirs and friends.
Rom 8:17 (echo, high confidence) · John 15:15 (echo, medium confidence)
Notes and citation
Summary: He leads us to the Father's freedom as sons, heirs, and friends.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 20.2 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-20-2). (abbreviation not yet checked)
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20.3Stählin 3:142
»ἀδελφοί μου γάρ«, 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 πατήρ, »ἐξ οὗ πᾶσα πατριὰ ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς.«
»adelphoi mou gar«, phēsin ho kyrios, »kai synklēronomoi hoi poiountes to thelēma tou patros mou.« »mē kalesēte oun heautois patera epi tēs gēs;« despotai gar epi tēs gēs, en de ouranois ho patēr, »ex hou pasa patria en te ouranois kai epi tēs gēs.«
“For my brothers,” says the Lord, “and joint heirs are those who do the will of my Father.” “So call no one on earth your father”; for there are masters on earth, but in heaven is the Father, “from whom every family in heaven and on earth is named.”
Matt 12:50 (quotation, high confidence) · Matt 23:9 (quotation, high confidence) · Eph 3:15 (quotation, high confidence)
Notes and citation
Summary: Those who do the Father's will are Christ's brothers; call no one on earth father, for the true Father is in heaven.
- The quotations are a form of Matt 12:50, Matt 23:9, and Eph 3:15.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 20.3 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-20-3). (abbreviation not yet checked)
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20.4Stählin 3:142
ἀγάπη γὰρ ἑκουσίων ἄρχει, ἀκόντων δὲ ὁ φόβος, οὗτος ὁ φαῦλος· ὃ δὲ εἰς ἀγαθὸν παιδαγωγῶν εἰς Χριστὸν ἄγει καὶ ἔστι σωτήριος.
agapē gar hekousiōn archei, akontōn de ho phobos, houtos ho phaulos; ho de eis agathon paidagōgōn eis Christon agei kai esti sōtērios.
For love rules the willing, and fear the unwilling, this being the bad kind of fear; but the fear that instructs for good leads to Christ and is saving.
Gal 3:24 (echo, medium confidence)
Notes and citation
Summary: Love rules the willing, fear the unwilling; but the fear that instructs leads to Christ and saves.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 20.4 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 21
21.1Stählin 3:142
Εἰ δή τις νοεῖ θεόν (κατʼ ἀξίαν μὲν οὐδαμῶς, τίς γὰρ ἔννοια ἀξία θεοῦ; ἀλλʼ ὡς δυνατόν ἐστι), νοείτω μέγα καὶ ἀπερινόητον καὶ κάλλιστον »φῶς ἀπρόσιτον«, πᾶσαν δύναμιν ἀγαθήν, πᾶσαν ἀστείαν ἀρετὴν συγκεκληρωμένον, πάντων κηδόμενον, φιλοικτίρμον, ἀπαθές, ἀγαθόν, πάντα εἰδός, προγινῶσκον πάντα, εἰλικρινές, γλυκύ, λαμπρόν, ἀκήρατον.
Ei dē tis noei theon (katʼ axian men oudamōs, tis gar ennoia axia theou? allʼ hōs dynaton esti), noeitō mega kai aperinoēton kai kalliston »phōs aprositon«, pasan dynamin agathēn, pasan asteian aretēn synkeklērōmenon, pantōn kēdomenon, philoiktirmon, apathes, agathon, panta eidos, proginōskon panta, eilikrines, glyky, lampron, akēraton.
If anyone conceives of God (in no way worthily, for what conception is worthy of God? but as far as possible), let him conceive of him as a great, incomprehensible, and most beautiful “unapproachable light,” endowed with every good power, every fine virtue, caring for all, compassionate, impassible, good, knowing all things, foreknowing all things, pure, sweet, bright, undefiled.
1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: No thought of God is worthy of him, but we may think of him as unapproachable light, all-good, compassionate, impassible, and all-knowing.
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 21.1 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 22
22.1Stählin 3:142
Ἐπεὶ ἐξ ἑαυτῆς κινεῖται ἡ ψυχή, ἡ χάρις ἡ τοῦ θεοῦ, ὃ ἔχει ἡ ψυχή, τὴν προθυμίαν, ἀπαιτεῖ παρʼ αὐτῆς, οἷον ἔρανον εἰς σωτηρίαν· βούλεται γὰρ τῆς ψυχῆς ἴδιον εἶναι τὸ ἀγαθόν, ὃ δίδωσιν αὐτῇ ὁ κύριος, οὐ γάρ ἐστιν ἀναίσθητος, ἵνα φέρηται ὡς σῶμα.
Epei ex heautēs kineitai hē psychē, hē charis hē tou theou, ho echei hē psychē, tēn prothymian, apaitei parʼ autēs, hoion eranon eis sōtērian; bouletai gar tēs psychēs idion einai to agathon, ho didōsin autę̄ ho kyrios, ou gar estin anaisthētos, hina pherētai hōs sōma.
Since the soul moves of itself, the grace of God asks from it what the soul has, its eagerness, as a contribution toward salvation; for he wants the good that the Lord gives it to be the soul's own, since it is not senseless, to be carried along like a body.
Notes and citation
Summary: The soul moves itself, so God's grace asks for its willingness as its contribution to salvation.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 22.1 (Stählin 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-22-1). (abbreviation not yet checked)
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22.2Stählin 3:142–143
τὸ μὲν οὖν ἔχειν τοῦ λαβόντος, τὸ λαβεῖν δὲ τοῦ θελήσαντος καὶ ὀρεχθέντος, τὸ κρατεῖν δὲ ὃ ἔλαβεν τοῦ κρατεῖν μελετήσαντος καὶ δυναμένου.
to men oun echein tou labontos, to labein de tou thelēsantos kai orechthentos, to kratein de ho elaben tou kratein meletēsantos kai dynamenou.
Having, then, belongs to the one who has received; receiving to the one who has willed and desired; and holding what one has received, to the one who has practiced holding and is able.
Notes and citation
Summary: To have is to receive; to receive, one must desire; to keep it, one must practice.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 22.2 (Stählin 3:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-22-2). (abbreviation not yet checked)
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22.3Stählin 3:143
διὰ τοῦτο [ἐπὶ] τῇ ψυχῇ ὁ θεὸς τὴν αἵρεσιν δέδωκεν, ἵνα αὐτὸς μὲν μηνύσῃ τὸ δέον, ἡ δὲ ἑλομένη δέξηται καὶ κατάσχῃ.
dia touto [epi] tę̄ psychę̄ ho theos tēn hairesin dedōken, hina autos men mēnysę̄ to deon, hē de helomenē dexētai kai kataschę̄.
That is why God has given the choice to the soul, so that he may point out what is needed, and it, having chosen, may receive and hold it fast.
Notes and citation
Summary: God gave the soul free choice: he shows the good, and the soul chooses and keeps it.
- The bracketed word in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (wrong accent on the article ἡ): ἥ δὲ ἑλομένη → ἡ δὲ ἑλομένη.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 22.3 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-22-3). (abbreviation not yet checked)
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Chapter 23
23.1Stählin 3:143
Ὥσπερ διὰ τοῦ σώματος ὁ σωτὴρ ἐλάλει καὶ ἰᾶτο, οὕτως καὶ πρότερον μὲν διὰ τῶν προφητῶν, νῦν δὲ διὰ τῶν ἀποστόλων καὶ τῶν διδασκάλων·
Hōsper dia tou sōmatos ho sōtēr elalei kai iato, houtōs kai proteron men dia tōn prophētōn, nyn de dia tōn apostolōn kai tōn didaskalōn;
Just as the Savior spoke and healed through the body, so too formerly through the prophets, and now through the apostles and teachers;
Notes and citation
Summary: As Christ spoke and healed through his body, he did so through the prophets, and now through the apostles and teachers;
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 23.1 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-23-1). (abbreviation not yet checked)
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23.2Stählin 3:143
ἡ ἐκκλησία γὰρ ὑπηρετεῖ τῇ τοῦ κυρίου ἐνεργείᾳ, ἔνθεν καὶ τότε ἄνθρωπον ἀνέλαβεν, ἵνα διʼ αὐτοῦ ὑπηρετήσῃ τῷ θελήματι τοῦ πατρός.
hē ekklēsia gar hypēretei tę̄ tou kyriou energeią, enthen kai tote anthrōpon anelaben, hina diʼ autou hypēretēsę̄ tǭ thelēmati tou patros.
for the church serves the Lord's working; hence at that time too he took on a man, so that through him he might serve the Father's will.
Notes and citation
Summary: the church serves Christ's work, as the humanity he assumed served the Father's will.
Topics: Church office, Christology
Cite (SBL): Clement of Alexandria, Ecl. 23.2 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-23-2). (abbreviation not yet checked)
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23.3Stählin 3:143
καὶ πάντοτε ἄνθρωπον ὁ φιλάνθρωπος ἐνδύεται θεὸς εἰς τὴν ἀνθρώπων σωτηρίαν, πρότερον μὲν τοὺς προφήτας, νῦν δὲ τὴν ἐκκλησίαν. τὸ γὰρ ὅμοιον τῷ ὁμοίῳ ἐξυπηρετεῖν κατάλληλον πρὸς τὴν ὁμοίαν σωτηρίαν.
kai pantote anthrōpon ho philanthrōpos endyetai theos eis tēn anthrōpōn sōtērian, proteron men tous prophētas, nyn de tēn ekklēsian. to gar homoion tǭ homoiǭ exypēretein katallēlon pros tēn homoian sōtērian.
And always the God who loves mankind puts on a human being for the salvation of human beings, formerly the prophets, now the church. For it is fitting that like should serve like for a like salvation.
Notes and citation
Summary: God always clothes himself in human beings to save humanity, once in the prophets, now in the church.
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 23.3 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-23-3). (abbreviation not yet checked)
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Chapter 24
24.1Stählin 3:143
Ὅτε χοϊκοὶ ἦμεν, Καίσαρος ἦμεν. Καῖσαρ δέ ἐστιν ὁ πρόσκαιρος ἄρχων, οὗ καὶ εἰκὼν ἡ χοϊκὴ ὁ παλαιὸς ἄνθρωπος, εἰς ὃν ἐπαλινδρόμησεν.
Hote choïkoi ēmen, Kaisaros ēmen. Kaisar de estin ho proskairos archōn, hou kai eikōn hē choïkē ho palaios anthrōpos, eis hon epalindromēsen.
When we were earthy, we belonged to Caesar. Caesar is the temporary ruler, whose image is also the earthy one, the old man, to whom he had returned.
Matt 22:21 (allusion, high confidence) · Eph 4:22 (echo, medium confidence)
Notes and citation
Summary: Caesar stands for the temporary ruler of this world, whose image is the old, earthy man.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 24.1 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-24-1). (abbreviation not yet checked)
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24.2Stählin 3:143
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.
toutǭ oun ta choïka apodoteon, ha »pephorekamen en tę̄ eikoni tou choïkou«, kai »ta tou theou tǭ theǭ«; hekaston gar tōn pathōn hōsper gramma kai charagma hēmin kai sēmeion.
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 like a letter, stamp, and sign on us.
1 Cor 15:49 (quotation, high confidence) · Matt 22:21 (quotation, high confidence)
Notes and citation
Summary: We render to Caesar the earthy image we bore, and to God what is God's; each passion is like a stamp on us.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 24.2 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-24-2). (abbreviation not yet checked)
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24.3Stählin 3:143
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«.
allo charagma nyn ho kyrios hēmin kai alla onomata kai grammata ensēmainetai, pistin anti apistias, kai ta hexēs. houtōs apo tōn hylikōn epi ta pneumatika metagometha »phoresantes tēn eikona tou epouraniou«.
Now the Lord impresses on us another stamp and other names and letters: faith instead of unbelief, and so on. So we are brought over from material things to spiritual, “having borne the image of the heavenly.”
1 Cor 15:49 (quotation, high confidence)
Notes and citation
Summary: Now the Lord stamps us with faith and other virtues, so that we bear the heavenly image.
Cite (SBL): Clement of Alexandria, Ecl. 24.3 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 25
25.1Stählin 3:143
Ὁ Ἰωάννης φησίν, ὅτι »ἐγὼ μὲν ὑμᾶς ὕδατι βαπτίζω, ἔρχεται δέ μου [ὁ] ὀπίσω ὁ βαπτίζων ὑμᾶς ἐν πνεύματι καὶ πυρί.« πυρὶ δὲ οὐδένα ἐβάπτισεν· »ἔνιοι δέ«, ὥς φησιν Ἡρακλέων, »πυρὶ τὰ ὦτα τῶν σφραγιζομένων κατεσημήναντο«, 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.«
Ho Iōannēs phēsin, hoti »egō men hymas hydati baptizō, erchetai de mou [ho] opisō ho baptizōn hymas en pneumati kai pyri.« pyri de oudena ebaptisen; »enioi de«, hōs phēsin Hērakleōn, »pyri ta ōta tōn sphragizomenōn katesēmēnanto«, houtōs akousantes to apostolikon. »to gar ptyon en tę̄ cheiri autou tou diakatharai tēn halō. kai synaxei ton siton eis tēn apothēkēn, to de achyron katakausei pyri asbestǭ.«
John says, “I baptize you with water, but after me comes the one who baptizes you with the Spirit and fire.” But he baptized no one with fire. “Some,” as Heracleon says, “marked the ears of those being sealed with fire,” understanding the apostolic saying in this way. “For the winnowing fork is in his hand to clear his threshing floor, and he will gather the wheat into the barn, but the chaff he will burn with unquenchable fire.”
Matt 3:11 (quotation, high confidence) · Matt 3:12 (quotation, high confidence) · Luke 3:16 (quotation, medium confidence) · Luke 3:17 (quotation, medium confidence)
Notes and citation
Summary: John's baptism “with Spirit and fire” was not literal fire, though Heracleon reports that some branded the ears of the baptized; the winnowing image explains it.
- Heracleon was a Valentinian commentator on John. The quotation is Matt 3:11–12 (Luke 3:16–17). The bracketed article in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (stray period in the digital text): ὕδατι βαπτίζω. ἔρχεται → ὕδατι βαπτίζω, ἔρχεται.
Cite (SBL): Clement of Alexandria, Ecl. 25.1 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.2Stählin 3:143
πρόσκειται οὖν τῷ »διὰ πυρὸς« τὸ »διὰ πνεύματος«, ἐπειδὴ ὡς ὁ σῖτος ἀπὸ τοῦ ἀχύρου διακρίνεται (τουτέστιν ἀπὸ τοῦ ὑλικοῦ ἐνδύματος) διὰ πνεύματος καὶ τὸ ἄχυρον χωρίζεται διὰ τοῦ πνεύματος λικμώμενον, οὕτως τὸ πνεῦμα διαχωριστικὴν ἔχει δύναμιν ἐνεργειῶν ὑλικῶν.
proskeitai oun tǭ »dia pyros« to »dia pneumatos«, epeidē hōs ho sitos apo tou achyrou diakrinetai (toutestin apo tou hylikou endymatos) dia pneumatos kai to achyron chōrizetai dia tou pneumatos likmōmenon, houtōs to pneuma diachōristikēn echei dynamin energeiōn hylikōn.
“Through the Spirit” is added to “through fire,” since, as the wheat is separated from the chaff (that is, from the material garment) through the wind, and the chaff is separated by being winnowed by the wind, so the Spirit has a power to separate material activities.
Notes and citation
Summary: As wind separates wheat from chaff, the Spirit separates the soul from what is material.
- πνεῦμα means both “wind” and “Spirit.”
Notes on the original text
- Digital text corrected (stray raised point in the digital text): ἀπὸ τοῦ· ὑλικοῦ → ἀπὸ τοῦ ὑλικοῦ.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Ecl. 25.2 (Stählin 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.3Stählin 3:143–144
ἐπεὶ δὲ τὰ μὲν ἐξ ἀγεννήτου καὶ ἀφθάρτου γέγονεν, τὰ σπερματικὰ ζωῆς, συνάγεται ὡς ὁ πυρὸς καὶ ἀποτίθεται, τὸ δὲ ὑλικόν, μέχρι σύνεστι τῷ κρείττονι, μένει· ὅταν δὲ 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.
epei de ta men ex agennētou kai aphthartou gegonen, ta spermatika zōēs, synagetai hōs ho pyros kai apotithetai, to de hylikon, mechri synesti tǭ kreittoni, menei; hotan de ekeinou chōristhę̄, apollytai; en heterǭ gar eiche to einai. touto goun chōristikon men dynamei, to pneuma. analōtikon de to pyr, pyr de to hylikon noēteon.
And since some things have come from the unbegotten and incorruptible, the seeds of life, these are gathered like the wheat and stored; but the material remains as long as it is joined to the better; when it is separated from that, it perishes, for it had its being in another. What separates by its power, then, is the Spirit, and what consumes is the fire; and by fire, material fire is to be understood.
Notes and citation
Summary: The seeds of life are gathered like wheat; the material perishes when separated; the Spirit separates and the fire consumes.
Notes on the original text
- Digital text corrected (stray period in the digital text): ὅταν δὲ ἐκείνου χωρισθῇ. ἀπόλλυται → ὅταν δὲ ἐκείνου χωρισθῇ, ἀπόλλυται.
Topics: Baptism, Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 25.3 (Stählin 3:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.4Stählin 3:144
ἀλλʼ ἐπεὶ μὲν τὸ σῳζόμενον σίτῳ ἔοικεν, τὸ δὲ περιπεφυκὸς 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, ἀλλʼ ἰσχυρὸν καὶ κακοῦ καθαρτικόν· ἀγαθὴ γὰρ δύναμις τὸ πῦρ νοεῖται καὶ ἰσχυρά. φθαρτικὴ τῶν χειρόνων καὶ σωστικὴ τῶν ἀμεινόνων. διὸ καὶ φρόνιμον λέγεται παρὰ τοῖς προφήταις τοῦτο τὸ πῦρ.
allʼ epei men to sǭzomenon sitǭ eoiken, to de peripephykos tę̄ psychę̄ tǭ achyrǭ. kai to men asōmaton, to de chōrizomenon hylikon estin. antethēken tǭ men asōmatǭ to pneuma, lepton kai katharon schedon hyper noun. tǭ de hylikǭ to pyr, ou ponēron oude kakon hyparchon, allʼ ischyron kai kakou kathartikon; agathē gar dynamis to pyr noeitai kai ischyra. phthartikē tōn cheironōn kai sōstikē tōn ameinonōn. dio kai phronimon legetai para tois prophētais touto to pyr.
But since what is saved is like wheat, and what has grown around the soul like chaff, and the one is bodiless while what is separated is material, he set the Spirit, fine and pure and almost beyond mind, against the bodiless, and fire against the material; fire that is not wicked or evil, but strong and cleansing of evil. For fire is understood as a good and strong power, destructive of the worse and preserving the better. That is why this fire is called “wise” by the prophets.
Notes and citation
Summary: The Spirit corresponds to the bodiless soul, fire to what is material; this fire is not evil but a good power that cleanses, which is why the prophets call it wise.
Topics: Baptism, Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 25.4 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 26
26.1Stählin 3:144
Οὕτως γοῦν καὶ ὅταν ὁ θεὸς λέγηται »πῦρ καταναλίσκον«, οὐ κακίας.
Houtōs goun kai hotan ho theos legētai »pyr katanaliskon«, ou kakias.
So too when God is called “a consuming fire,” it must be understood as a name and symbol not of evil,
Deut 4:24 (quotation, high confidence) · Heb 12:29 (quotation, high confidence)
Notes and citation
Summary: When God is called a consuming fire,
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 26.1 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.2Stählin 3:144
ἀλλὰ δυνάμεως ὄνομα καὶ σύμβολον ἐκδεκτέον· ὡς γὰρ τὸ πῦρ ἰσχυρότατον τῶν στοιχείων καὶ πάντων κρατοῦν, οὕτω καὶ ὁ θεὸς παντοδύναμος καὶ παντοκράτωρ, ὁ δυνάμενος κρατῆσαι, κτίσαι, ποιῆσαι. τρέφειν, αὔξειν, σῴζειν, σώματος καὶ ψυχῆς ἐξουσίαν ἔχων. ὡς οὖν τῶν στοιχείων ὑπερέχει τὸ πῦρ. οὕτως θεῶν τε καὶ δυνάμεων καὶ ἀρχῶν ὁ παντοκράτωρ.
alla dynameōs onoma kai symbolon ekdekteon; hōs gar to pyr ischyrotaton tōn stoicheiōn kai pantōn kratoun, houtō kai ho theos pantodynamos kai pantokratōr, ho dynamenos kratēsai, ktisai, poiēsai. trephein, auxein, sǭzein, sōmatos kai psychēs exousian echōn. hōs oun tōn stoicheiōn hyperechei to pyr. houtōs theōn te kai dynameōn kai archōn ho pantokratōr.
but of power. For as fire is the strongest of the elements and masters all, so God too is almighty and ruler of all, able to master, create, make, nourish, increase, and save, having authority over body and soul. As fire, then, excels the elements, so the Almighty excels gods, powers, and principalities.
Notes and citation
Summary: it signifies his power, not evil: as fire is the strongest element, God is almighty over all.
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 26.2 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.3Stählin 3:144
διπλῆ τε ἡ δύναμις τοῦ πυρός, ἣ μὲν πρὸς δημιουργίαν καὶ πέπανσιν καρπῶν καὶ ζῴων γένεσιν καὶ τροφὴν ἐπιτήδειος, ἧς εἰκὼν ὁ ἥλιος, ἣ δὲ πρὸς ἀνάλωσιν καὶ φθοράν, ὡς τὸ πῦρ τὸ ἐπίγειον.
diplē te hē dynamis tou pyros, hē men pros dēmiourgian kai pepansin karpōn kai zǭōn genesin kai trophēn epitēdeios, hēs eikōn ho hēlios, hē de pros analōsin kai phthoran, hōs to pyr to epigeion.
And the power of fire is twofold: one suited to creation, to the ripening of fruits, and to the birth and nourishment of living things, whose image is the sun; the other to consuming and destruction, like earthly fire.
Notes and citation
Summary: Fire has two powers, life-giving like the sun and destructive like earthly fire.
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 26.3 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.4Stählin 3:144
»πῦρ« οὖν ὅταν λέγηται ὁ θεὸς »καταναλίσκον«, δύναμις ἰσχυρὰ καὶ ἀπροσάντητος, ᾗ μηδὲν ἀδύνατον, ἀλλὰ καὶ τὸ ἀπολέσαι δυνατόν.
»pyr« oun hotan legētai ho theos »katanaliskon«, dynamis ischyra kai aprosantētos, hę̄ mēden adynaton, alla kai to apolesai dynaton.
When God, then, is called “a consuming fire,” he is a strong and irresistible power, to which nothing is impossible, but which can also destroy.
Heb 12:29 (quotation, high confidence)
Notes and citation
Summary: God as consuming fire means a strong, irresistible power that can destroy.
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 26.4 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-26-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.5Stählin 3:144
περὶ τοιαύτης δυνάμεως καὶ ὁ σωτὴρ λέγει· »πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν«, δηλονότι δύναμιν τῶν μὲν ἁγίων καθαρτικήν. τῶν δὲ ὑλικῶν, ὡς μὲν ἐκεῖνοί φασιν, ἀφανιστικήν, ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν. ἔχει δὲ καὶ φόβον τὸ πῦρ καὶ διάχυσιν τὸ φῶς.
peri toiautēs dynameōs kai ho sōtēr legei; »pyr ēlthon balein epi tēn gēn«, dēlonoti dynamin tōn men hagiōn kathartikēn. tōn de hylikōn, hōs men ekeinoi phasin, aphanistikēn, hōs de hēmeis an phaiēmen, paideutikēn. echei de kai phobon to pyr kai diachysin to phōs.
About such a power the Savior too says, “I came to cast fire on the earth,” meaning a power that cleanses the holy, but that, as they say, destroys the material, while, as we would say, it disciplines. And fire carries fear, and light gladness.
Luke 12:49 (quotation, high confidence)
Notes and citation
Summary: Christ's fire cleanses the holy; the heretics say it destroys the material, but Clement says it disciplines.
- “They” are the Valentinians; “we” is Clement.
Topics: Eschatology, Heresy
Cite (SBL): Clement of Alexandria, Ecl. 26.5 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-26-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 27
27.1Stählin 3:144
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.
Ouk egraphon de hoi presbyteroi mēte apascholein boulomenoi tēn didaskalikēn tēs paradoseōs phrontida tę̄ peri to graphein allę̄ phrontidi, mēde mēn ton tou proskeptesthai ta lechthēsomena kairon katanaliskontes eis graphēn.
The elders did not write, neither wishing to distract their care for teaching the tradition with the other care of writing, nor spending on writing the time for reflecting on what was to be said.
Notes and citation
Summary: The earlier elders did not write, so as not to divert their care for teaching the tradition.
- This chapter is an important statement of Clement's view of written and oral tradition.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.1 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.2Stählin 3:144
τάχα δὲ οὐδὲ τῆς αὐτῆς φύσεως κατόρθωμα τὸ συντακτικὸν καὶ διδασκαλικὸν εἶδος εἶναι πεπεισμένοι τοῖς εἰς τοῦτο πεφυκόσι συνεχώρουν.
tacha de oude tēs autēs physeōs katorthōma to syntaktikon kai didaskalikon eidos einai pepeismenoi tois eis touto pephykosi synechōroun.
And perhaps, persuaded that the gift of composing and the gift of teaching are not of the same nature, they left writing to those naturally suited to it.
Notes and citation
Summary: They thought composing and teaching different gifts and left writing to others.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.2 (Stählin 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.3Stählin 3:144–145
τὸ μὲν γὰρ ἀκωλύτως καὶ μετὰ ῥύμης φέρεται ῥεῦμα τοῦ λέγοντος, καί που τάχα καὶ συναρπάσαι δυνάμενον, τὸ δὲ ὑπὸ τῶν ἐντυγχανόντων ἑκάστοτε βασανιζόμενον, ἀκριβοῦς 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.
to men gar akōlytōs kai meta rhymēs pheretai rheuma tou legontos, kai pou tacha kai synarpasai dynamenon, to de hypo tōn entynchanontōn hekastote basanizomenon, akribous tēs exetaseōs tynchanon, akras kai tēs epimeleias axioutai, kai estin hoion eipein engraphos didaskalias bebaiōsis, kai eis tous opsigonous houtōs dia tēs syntaxeōs parapempomenēs tēs phōnēs.
For the speaker's stream flows unhindered and with force, and may perhaps even carry the hearer away; but writing, tested every time by its readers, receiving exact examination, is thought worthy of the highest care, and is, so to speak, the written confirmation of teaching, the voice being passed on in this way through composition to later generations.
Notes and citation
Summary: Speech flows quickly; writing is tested by readers and preserves teaching for later generations.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.3 (Stählin 3:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.4Stählin 3:145
ἡ γὰρ τῶν πρεσβυτέρων παρακαταθήκη διὰ τῆς γραφῆς λαλοῦσα ὑπουργῷ χρῆται τῷ γράφοντι πρὸς τὴν παράδοσιν εἰς σωτηρίαν τῶν ἐντευξομένων.
hē gar tōn presbyterōn parakatathēkē dia tēs graphēs lalousa hypourgǭ chrētai tǭ graphonti pros tēn paradosin eis sōtērian tōn enteuxomenōn.
For the deposit of the elders, speaking through writing, uses the writer as a servant for handing on the tradition for the salvation of those who will read it.
1 Tim 6:20 (echo, medium confidence)
Notes and citation
Summary: The elders' deposit speaks through the writer for the readers' salvation.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.4 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.5Stählin 3:145
καθάπερ οὖν ἡ μαγνῆτις λίθος τὴν ἄλλην ὕλην παραπεμπομένη μόνον ἐφέλκεται διʼ ἐπιτηδειότητα τὸν σίδηρον, οὕτως καὶ τὰ βιβλία πολλῶν ὄντων τῶν ἐντυγχανόντων τοὺς οἵους τε συνιέναι μόνους ἐπισπᾶται.
kathaper oun hē magnētis lithos tēn allēn hylēn parapempomenē monon ephelketai diʼ epitēdeiotēta ton sidēron, houtōs kai ta biblia pollōn ontōn tōn entynchanontōn tous hoious te synienai monous epispatai.
Just as the magnet, passing over other material, attracts only iron because of its fitness, so books too, though they have many readers, draw only those able to understand.
Notes and citation
Summary: Like a magnet drawing only iron, books draw only readers who can understand them.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.5 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.6Stählin 3:145
ὁ γὰρ τῆς ἀληθείας λόγος τοῖς μὲν »μωρία«, τοῖς δὲ »σκάνδαλον«, ὀλίγοις δὲ »σοφία« οὕτως καὶ »δύναμις« εὑρίσκεται »θεοῦ«·
ho gar tēs alētheias logos tois men »mōria«, tois de »skandalon«, oligois de »sophia« houtōs kai »dynamis« heurisketai »theou«;
For the word of truth is found to be “foolishness” to some, “a stumbling block” to others, but to a few “wisdom” and so also “the power of God.”
1 Cor 1:23 (allusion, high confidence) · 1 Cor 1:24 (allusion, high confidence)
Notes and citation
Summary: The word of truth is folly or offense to many, but wisdom and power to a few.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 27.6 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.7Stählin 3:145
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, ἀλλʼ ἔσθʼ 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.
phthonos de apeiē gnōstikou. dia touto gar kai zētei poteron cheiron, anaxiǭ dounai ē axiǭ mē paradounai. kai kindyneuei hypo pollēs tēs agapēs ou monon panti tǭ prosēkonti, allʼ esthʼ hote kai anaxiǭ liparōs deomenǭ koinōnēsein, ou dia tēn deēsin (ou gar philodoxei), alla dia tēn epimonēn tou deomenou meletōntos eis pistin dia pollēs tēs deēseōs.
But let envy be far from the one who knows. That is why he asks which is worse, to give to the unworthy or not to hand on to the worthy. And through great love he runs the risk of sharing not only with everyone fit, but sometimes even with an unworthy person who begs earnestly, not because of the begging (for he does not love glory), but because of the perseverance of the one who asks, training himself for faith by much asking.
Notes and citation
Summary: The mature Christian is not jealous of knowledge; out of love he may even share it with an unworthy but persistent inquirer.
Topics: Scripture and canon, Ethics
Cite (SBL): Clement of Alexandria, Ecl. 27.7 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-27-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 28
28.1Stählin 3:145
Εἰσὶ δʼ οἳ λέγοντες εἶναι γνωστικοὶ τοῖς οἰκείοις φθονοῦσι μᾶλλον ἢ τοῖς ἐκτός. ὡς δὲ ἡ θάλασσα ἀνίεται πᾶσιν, ἀλλʼ ὃ μὲν νήχεται, ὃ δὲ ἐμπορεύεται, ὃ δὲ ἀγρεύει τοὺς ἰχθῦς, καὶ ὡς ἡ γῆ κοινή, ἀλλʼ ὃ μὲν ὁδεύει, ὃ δὲ ἀροῖ, θηρᾷ δὲ ἕτερος, καί τις ἄλλος μέταλλα ἐρευνᾷ, ὃ δὲ οἰκοδομεῖ, οὕτως καὶ τῆς γραφῆς ἀναγινωσκομένης ὃ μὲν εἰς πίστιν, ὃ δὲ εἰς ἦθος ὠφελεῖται, ἀφαιρεῖται δὲ ἄλλος δεισιδαιμονίαν διὰ τῆς ἐπιγνώσεως τῶν πραγμάτων·
Eisi dʼ hoi legontes einai gnōstikoi tois oikeiois phthonousi mallon ē tois ektos. hōs de hē thalassa anietai pasin, allʼ ho men nēchetai, ho de emporeuetai, ho de agreuei tous ichthys, kai hōs hē gē koinē, allʼ ho men hodeuei, ho de aroi, thērą de heteros, kai tis allos metalla ereuną, ho de oikodomei, houtōs kai tēs graphēs anaginōskomenēs ho men eis pistin, ho de eis ēthos ōpheleitai, aphaireitai de allos deisidaimonian dia tēs epignōseōs tōn pragmatōn;
There are some who, calling themselves gnostics, envy their own people more than outsiders. But as the sea is open to all, and one swims, another trades, another catches fish; and as the earth is common, and one travels, another plows, another hunts, someone else searches for metals, another builds: so too, when Scripture is read, one is helped toward faith, another toward character, and another is rid of superstition through knowledge of reality.
Notes and citation
Summary: As the sea and earth serve different people differently, so Scripture helps readers in different ways.
Notes on the original text
- Digital text corrected (accent: grave on ἢ): μᾶλλον ἤ τοῖς ἐκτός → μᾶλλον ἢ τοῖς ἐκτός.
Topics: Scripture and canon, Heresy
Cite (SBL): Clement of Alexandria, Ecl. 28.1 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
28.2Stählin 3:145
ὁ δὲ ἀθλητής, γνωρίσας τὸ στάδιον τὸ Ὀλυμπιακόν, ἐπαποδύεται τῇ διδασκαλίᾳ καὶ ἀγωνίζεται καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσάμενος καὶ καταγωνισάμενος.
ho de athlētēs, gnōrisas to stadion to Olympiakon, epapodyetai tę̄ didaskalią kai agōnizetai kai nikēphoros ginetai, tous antipalous kai katatrechontas tēs gnōstikēs hodou parakrousamenos kai katagōnisamenos.
But the athlete, having come to know the Olympic stadium, strips for the teaching, contends, and becomes victorious, having outmaneuvered and defeated the opponents who assail the way of knowledge.
Notes and citation
Summary: The spiritual athlete trains in the teaching and defeats the opponents of true knowledge.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Ecl. 28.2 (Stählin 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
28.3Stählin 3:145–146
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.
anankaia gar hē gnōsis kai pros psychēs gymnasian kai pros semnotēta ēthous, axientreptoterous poiousa tous pistous kai tōn pragmatōn akribeis theatas. hōs gar ouk esti pisteusai aneu katēchēseōs, houtōs oude katalabesthai aneu gnōseōs.
For knowledge is necessary both for exercising the soul and for dignity of character, making the faithful more worthy of respect and exact observers of reality. For as it is not possible to believe without catechesis, so neither to comprehend without knowledge.
Notes and citation
Summary: Knowledge is needed for the soul's training and character; as there is no faith without instruction, there is no understanding without knowledge.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 28.3 (Stählin 3:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-28-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 29
29.1Stählin 3:146
Ὄντων 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 γνωστικός, εὔχρηστον ὁμοῦ καὶ ἀναγκαῖον τυγχάνειν.
Ontōn gar euchrēstōn kai anankaiōn eis sōtērian, hoion patros kai huiou kai hagiou pneumatos, alla kai tēs hēmeteras psychēs. dei pantōs kai ton peri autōn logon, hos esti gnōstikos, euchrēston homou kai anankaion tynchanein.
For since there are things useful and necessary for salvation, such as the Father, the Son, and the Holy Spirit, and also our own soul, the account of them, which is knowledge, must certainly be both useful and necessary.
Notes and citation
Summary: Knowledge of Father, Son, Holy Spirit, and the soul is necessary for salvation.
Topics: Trinity
Cite (SBL): Clement of Alexandria, Ecl. 29.1 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-29-1). (abbreviation not yet checked)
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29.2Stählin 3:146
τοῖς δὲ καὶ τὴν προστασίαν ἐπανῃρημένοις τοῦ ὠφελεῖν εὔχρηστος ἡ πολυπειρία πρὸς τὸ μὴ διαλαθεῖν τι τῶν δοκούντων παρʼ ἄλλοις ἀναγκαίως καὶ πολυμαθῶς ἐπεγνῶσθαι.
tois de kai tēn prostasian epanę̄rēmenois tou ōphelein euchrēstos hē polypeiria pros to mē dialathein ti tōn dokountōn parʼ allois anankaiōs kai polymathōs epegnōsthai.
And for those who have undertaken the charge of helping others, wide experience is useful, so that nothing of what others are thought to know necessarily and learnedly escapes them.
Notes and citation
Summary: Those who teach others need broad learning.
Topics: Church office
Cite (SBL): Clement of Alexandria, Ecl. 29.2 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
29.3Stählin 3:146
φέρει δὲ καὶ ἄλλως συγγυμνασίαν ψυχῆς ζητητικῆς ἡ τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις. καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθητήν, περισαλπίζεσθαι πάντοθεν ἤδη προμεμελετηκότα τοῖς πολεμικοῖς ὀργάνοις.
pherei de kai allōs syngymnasian psychēs zētētikēs hē tēs heterodoxou didaskalias ekthesis. kai anexapatēton tēs alēthous tērei ton mathētēn, perisalpizesthai pantothen ēdē promemeletēkota tois polemikois organois.
And the exposition of heterodox teaching also gives joint exercise to an inquiring soul, and keeps the learner of the truth undeceived, having practiced in advance, when the trumpets of war sound around him on every side.
Notes and citation
Summary: Studying heretical teaching trains the inquiring mind and protects the learner from being deceived.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Ecl. 29.3 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 30
30.1Stählin 3:146
Τοῦ γνωστικοῦ μόνου, καθάπερ λέγουσι τὴν Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων, ὁ βίος καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ λόγου, οὐδὲ ἐχθρὸν ἔχοντος τὸ παράπαν, ἀλλὰ καὶ φθόνου καὶ μίσους καὶ βλασφημίας πάσης καὶ διαβολῆς ἐκτὸς ὄντος.
Tou gnōstikou monou, kathaper legousi tēn Krētēn agonon einai thēriōn olethriōn, ho bios katharos apo pantos ponērou ergou te kai noēmatos kai logou, oude echthron echontos to parapan, alla kai phthonou kai misous kai blasphēmias pasēs kai diabolēs ektos ontos.
Only of the one who knows, as they say Crete produces no deadly beasts, is the life pure from every evil deed, thought, and word; he has no enemy at all, and is beyond envy, hatred, every blasphemy, and slander.
Notes and citation
Summary: The life of the true knower is free of every evil deed, word, and thought, as Crete is free of dangerous beasts.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 30.1 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 31
31.1Stählin 3:146
Ἐν πολλῷ δὲ τῷ βίῳ μακαριστὸς οὐ διὰ τὸ μακρὸν [γενόμενος] ζῆν, ᾧ γε καὶ διὰ τὸ ζῆσαι εὖ ὑπῆρξεν ἀξίῳ τοῦ ζῆν ἀεὶ γενέσθαι. οὐδένα λελύπηκεν.
En pollǭ de tǭ biǭ makaristos ou dia to makron [genomenos] zēn, hǭ ge kai dia to zēsai eu hypērxen axiǭ tou zēn aei genesthai. oudena lelypēken.
Over a long life he is to be called blessed, not because he lived long, but because by living well he became worthy of living forever. He has grieved no one,
Notes and citation
Summary: The mature Christian is blessed not for long life but for a good life worthy of eternal life; he has grieved no one
- The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 31.1 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-31-1). (abbreviation not yet checked)
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31.2Stählin 3:146
ὅτι μὴ τῷ λόγῳ παιδεύων τοὺς ἡλκωμένους τὴν καρδίαν. καθάπερ μέλιτι σωτηρίῳ, γλυκεῖ τε ὄντι καὶ δηκτικῷ. ὥστε παντὸς μᾶλλον ὁ γνωστικὸς τὸ πρέπον ἂν μετὰ τοῦ κατὰ λόγον φυλάσσοι.
hoti mē tǭ logǭ paideuōn tous hēlkōmenous tēn kardian. kathaper meliti sōtēriǭ, glykei te onti kai dēktikǭ. hōste pantos mallon ho gnōstikos to prepon an meta tou kata logon phylassoi.
except by instructing with the word those wounded in heart, as with saving honey, which is both sweet and stinging. So above all the one who knows would keep what is fitting together with what is reasonable.
Notes and citation
Summary: except to correct the wounded by the word, sweet and stinging like honey.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 31.2 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
31.3Stählin 3:146
τοῦ γὰρ ἐμπαθοῦς παντὸς περιτμηθέντος καὶ περιαιρεθέντος ἁπάσης τῆς ψυχῆς τῷ κρατίστῳ, καθαρῷ γενομένῳ καὶ ἠλευθερωμένῳ εἰς υἱοθεσίαν, τοῦ λοιποῦ σύνεστίν τε καὶ βιοῖ.
tou gar empathous pantos peritmēthentos kai periairethentos hapasēs tēs psychēs tǭ kratistǭ, katharǭ genomenǭ kai ēleutherōmenǭ eis huiothesian, tou loipou synestin te kai bioi.
For when all passion has been cut away and removed from the whole soul, he lives and dwells from then on with the best part, which has become pure and been set free for adoption.
Rom 8:15 (echo, medium confidence)
Notes and citation
Summary: With all passion cut away, he lives by the best part of the soul, freed for adoption as God's son.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 31.3 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-31-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 32
32.1Stählin 3:146
Πυθαγόρας ἠξίου μὴ μόνον λογιώτατον, ἀλλὰ καὶ πρεσβύτατον ἡγεῖσθαι τῶν σοφῶν τὸν θέμενον τὰ ὀνόματα τοῖς πράγμασι.
Pythagoras ēxiou mē monon logiōtaton, alla kai presbytaton hēgeisthai tōn sophōn ton themenon ta onomata tois pragmasi.
Pythagoras thought that the one who gave names to things should be considered not only the most learned but also the oldest of the wise.
Notes and citation
Summary: Pythagoras honored the first name-giver as the wisest of men.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 32.1 (Stählin 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-32-1). (abbreviation not yet checked)
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32.2Stählin 3:146–147
δεῖ τοίνυν τὰς γραφὰς ἀκριβῶς διερευνωμένους, ἐπειδὴ ἐν παραβολαῖς εἰρῆσθαι ἀνωμολόγηνται. ἀπὸ τῶν ὀνομάτων θηρᾶσθαι 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 μὲν τὰ ὀνόματα πολυσήμως εἰρημένα, τὸ δʼ ἐγκεκρυμμένον ἐν πολλοῖς τοῖς σκέπουσι ψηλαφώμενον καὶ καταμανθανόμενον ἐκφαίνηται καὶ ἀναλάμψῃ.
dei toinyn tas graphas akribōs diereunōmenous, epeidē en parabolais eirēsthai anōmologēntai. apo tōn onomatōn thērasthai tas doxas, has to hagion pneuma peri tōn pragmatōn echon. eis tas lexeis hōs eipein tēn hautou dianoian ektypōsamenon, didaskei. hina hēmin akribōs exetazomena diaptyssētai men ta onomata polysēmōs eirēmena, to dʼ enkekrymmenon en pollois tois skepousi psēlaphōmenon kai katamanthanomenon ekphainētai kai analampsę̄.
So we must search the Scriptures exactly, since they are acknowledged to have been spoken in parables, and hunt from the names for the meanings which the Holy Spirit, having them about things, teaches, impressing his own thought, so to speak, on the words; so that, examined exactly by us, the names spoken in many senses may be unfolded, and what is hidden under many coverings, felt out and learned, may be revealed and shine forth.
Notes and citation
Summary: Scripture must be searched carefully, since the Holy Spirit has impressed his meaning on its words, so that hidden senses can be uncovered.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 32.2 (Stählin 3:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-32-2). (abbreviation not yet checked)
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32.3Stählin 3:147
[οὕτ]ὡς 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 ἄν, τὸ φῶς τὸ εἰλικρινές, τὸ φωτίζον τοὺς καθαροὺς τῶν ἀνθρώπων ὡς κόρην ὀφθαλμοῦ εἰς ὄψιν καὶ κατάληψιν τῆς ἀληθείας βεβαίαν.
[hout]hōs gar kai ho molibdos tois tribousin exanthei leukon ek melanos, to psimythion. houtōs kai hē gnōsis, phengos kai lamprotēta katacheousa tōn pragmatōn, hē tǭ onti theia sophia eiē an, to phōs to eilikrines, to phōtizon tous katharous tōn anthrōpōn hōs korēn ophthalmou eis opsin kai katalēpsin tēs alētheias bebaian.
For as lead, when rubbed, blossoms white out of black, as white lead, so too knowledge, pouring brightness and radiance on things, would be the truly divine wisdom, the pure light that enlightens the pure among men, like the pupil of the eye, for sure sight and apprehension of the truth.
Notes and citation
Summary: Knowledge brings out the brightness of things like white lead from black, the divine wisdom that enlightens the pure.
- The bracketed letters in the Greek are the editor's deletion.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 32.3 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-32-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 33
33.1Stählin 3:147
Ἀναψάμενοι τοίνυν τῆς ἀρχῆς τοῦ φωτὸς ἐκείνου ἐκ τοῦ πόθου τοῦ περὶ αὐτὸ αὐτῷ ὡς ἔνι μάλιστα ἐξομοιοῦσθαι πειρώμενοι, φωτὸς ἔμπλεοι, φῶτες Ἰσραηλῖται τῷ ὄντι γινόμεθα.
Anapsamenoi toinyn tēs archēs tou phōtos ekeinou ek tou pothou tou peri auto autǭ hōs eni malista exomoiousthai peirōmenoi, phōtos empleoi, phōtes Israēlitai tǭ onti ginometha.
Having kindled ourselves, then, from the source of that light, and from our longing for it trying as far as possible to become like it, filled with light, we become truly Israelites of light.
Notes and citation
Summary: Kindled by that light and striving to become like it, we become true Israelites of light.
- Clement plays on φῶτες (“men, lights”) and on Israel as “one who sees God.”
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 33.1 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-33-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
33.2Stählin 3:147
φίλους γὰρ εἶπεν καὶ ἀδελφοὺς τοὺς ἐχομένους τῆς πρὸς τὸ θεῖον ἀφομοιώσεως κατὰ ἐπιθυμίαν καὶ δίωξιν.
philous gar eipen kai adelphous tous echomenous tēs pros to theion aphomoiōseōs kata epithymian kai diōxin.
For he called friends and brothers those who hold fast to becoming like the divine by desire and pursuit.
John 15:15 (echo, medium confidence) · Matt 12:50 (echo, medium confidence)
Notes and citation
Summary: Christ calls friends and brothers those who seek to become like God.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 33.2 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-33-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 34
34.1Stählin 3:147
* * ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο, φωνὰς καί τινας ὄψεις ἁγίων φασμάτων ἔχοντες, ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος ἅπας διδασκαλίας καὶ δυνάμεως θεϊκῆς καταξιωθήσεται.
* * hēn topoi men katharoi kai leimōnes edexanto, phōnas kai tinas opseis hagiōn phasmatōn echontes, anthrōpos de ho akribōs kekatharmenos hapas didaskalias kai dynameōs theïkēs kataxiōthēsetai.
… which pure places and meadows received, having voices and certain visions of holy apparitions; but every man who has been exactly purified will be counted worthy of divine teaching and power.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Holy places receive visions and voices, but the purified person is worthy of all divine teaching and power.
- The asterisks in the Greek mark a gap at the start of the sentence.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 34.1 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-34-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 35
35.1Stählin 3:147
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 ὑφʼ ἡδονῆς εὐφραινόμενοι καὶ ἀγαλλιώμενοι * * τὸν κύριον.
Oida de egō hoti ta tēs gnōseōs mystēria tois men pollois chleuēn pherei kai malista mē kekattymena sophistikę̄ tropologią. tous de oligous kathaper phōs epeisenechthen exaiphnēs symposiǭ tini synērephei ekplēxei ta prōta, epeita ethisantes kai syntraphentes kai engymnasamenoi tǭ logismǭ hōs hyphʼ hēdonēs euphrainomenoi kai agalliōmenoi * * ton kyrion.
I know that the mysteries of knowledge bring mockery from the many, especially when they are not patched up with sophistic figures of speech; but the few, like a light suddenly brought into a darkened banquet, they astonish at first; then, having become used to them, reared in them, and exercised in reasoning, as though gladdened by pleasure and rejoicing … the Lord.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The mysteries of knowledge are mocked by the many, but the few, first dazzled, grow used to them and rejoice.
- The asterisks in the Greek mark a gap.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 35.1 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-35-1). (abbreviation not yet checked)
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35.2Stählin 3:147
ὡς γὰρ ἡ ἡδονὴ τὴν τῆς ἀλγηδόνος ἀπαλλαγὴν οὐσίαν ἔχει, οὕτως ἡ γνῶσις τῆς ἀγνοίας τὴν ὑπεξαίρεσιν.
hōs gar hē hēdonē tēn tēs algēdonos apallagēn ousian echei, houtōs hē gnōsis tēs agnoias tēn hypexairesin.
For as pleasure has as its essence release from pain, so knowledge has the removal of ignorance.
Notes and citation
Summary: As pleasure is release from pain, knowledge is the removal of ignorance.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 35.2 (Stählin 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-35-2). (abbreviation not yet checked)
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35.3Stählin 3:147–148
ὡς γὰρ οἱ μάλιστα καθεύδοντες οἴονται μάλιστα ἐγρηγορέναι, ἐναργεστέραις ὑποπίπτοντες καὶ ἀπερισπάστοις ταῖς ὄναρ φαντασίαις, οὕτως οἱ μάλιστα ἀγνοοῦντες μάλιστα εἰδέναι νομίζουσι.
hōs gar hoi malista katheudontes oiontai malista egrēgorenai, enargesterais hypopiptontes kai aperispastois tais onar phantasiais, houtōs hoi malista agnoountes malista eidenai nomizousi.
For as those who are most deeply asleep think they are most awake, falling into more vivid and uninterrupted dream fantasies, so those who are most ignorant think they know most.
Notes and citation
Summary: The most ignorant think they know most, as the soundest sleepers think they are awake.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 35.3 (Stählin 3:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-35-3). (abbreviation not yet checked)
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35.4Stählin 3:148
μακάριοι δὲ οἱ ἐξ ὕπνου τοῦδε καὶ τῆς παραφροσύνης ἀνεγειρόμενοι καὶ ἀναβλέψαντες τὸ φῶς καὶ τὴν ἀλήθειαν.
makarioi de hoi ex hypnou toude kai tēs paraphrosynēs anegeiromenoi kai anablepsantes to phōs kai tēn alētheian.
But blessed are those who rise from this sleep and madness and look up to the light and the truth.
Eph 5:14 (echo, medium confidence)
Notes and citation
Summary: Blessed are those who wake from this sleep to the light and truth.
Notes on the original text
- Digital text corrected (breathing and accent missing): οἱ ἐξ ύπνου τοῦδε → οἱ ἐξ ὕπνου τοῦδε.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 35.4 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-35-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 36
36.1Stählin 3:148
Δεῖ τοίνυν ἐπʼ ἴσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθητὴν καὶ τῷ πόθῳ τὴν πίστιν ἐγκαταμίξαντα γυμνάζειν καὶ μελετᾶν, ἑκάστοτε πρὸς ἑαυτὸν τὴν τῶν θεωρημάτων ἀλήθειαν ἐξετάζοντα·
Dei toinyn epʼ isēs tǭ boulomenǭ to peithomenon echein ton mathētēn kai tǭ pothǭ tēn pistin enkatamixanta gymnazein kai meletan, hekastote pros heauton tēn tōn theōrēmatōn alētheian exetazonta;
Equally, then, whoever wishes to have the disciple obedient must, mingling faith with desire, train and practice, always examining for himself the truth of the doctrines;
Notes and citation
Summary: Whoever would have an obedient disciple must combine faith with desire, training and testing the truth of doctrines for himself;
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 36.1 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-36-1). (abbreviation not yet checked)
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36.2Stählin 3:148
ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ καὶ εἰς τὰς τῶν πέλας ζητήσεις καθιέναι· ἐπεὶ καὶ οἱ νεοττοὶ προαποπειρῶνται τοῦ πετάσαι ἐπὶ τῆς καλιᾶς γυμνάσαντες τὰ πτερά.
epeidan de eu echein autǭ dokę̄, tote dē kai eis tas tōn pelas zētēseis kathienai; epei kai hoi neottoi proapopeirōntai tou petasai epi tēs kalias gymnasantes ta ptera.
and when he thinks he is well prepared, then he may go down into his neighbors' inquiries too; for fledglings too first try flying in the nest, exercising their wings.
Notes and citation
Summary: only when prepared should he engage others' questions, as fledglings first exercise in the nest.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 36.2 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-36-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 37
37.1Stählin 3:148
Ἡ γὰρ ἀρετὴ ἡ γνωστικὴ πανταχοῦ καλὸν καὶ πρᾶον καὶ ἀβλαβὲς καὶ ἄλυπον καὶ μακάριον καὶ παρεσκευασμένον ἄριστα μὲν ὁμιλεῖν παντὶ τῷ θείῳ, ἄριστα δʼ ἀνθρώποις, θεωρητικὸν ὁμοῦ καὶ πρακτικόν, ἄγαλμα θεῖον τὸν ἄνθρωπον κατασκευάζουσα καὶ φιλόκαλον ἀπεργαζομένη διʼ ἀγάπης·
Hē gar aretē hē gnōstikē pantachou kalon kai praon kai ablabes kai alypon kai makarion kai pareskeuasmenon arista men homilein panti tǭ theiǭ, arista dʼ anthrōpois, theōrētikon homou kai praktikon, agalma theion ton anthrōpon kataskeuazousa kai philokalon apergazomenē diʼ agapēs;
For the virtue of the one who knows is everywhere noble, gentle, harmless, painless, and blessed, and prepared to converse best with all that is divine and best with human beings, at once contemplative and practical, making the human being a divine image and a lover of the beautiful through love.
Notes and citation
Summary: The virtue of the mature Christian is gentle, blessed, contemplative and practical, making him a divine image through love.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 37.1 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-37-1). (abbreviation not yet checked)
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37.2Stählin 3:148
τὸ γὰρ καλὸν ὡς ἐκεῖ σοφίᾳ θεωρητὸν καὶ νοητόν, ἐνταῦθα σωφροσύνῃ καὶ δικαιοσύνῃ διὰ πίστεως πρακτόν, ἐν σαρκὶ μελετήσαντος ἀγγελικὴν ὑπουργίαν, ὥσπερ ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι τὸν νοῦν καθιερώσαντος.
to gar kalon hōs ekei sophią theōrēton kai noēton, entautha sōphrosynę̄ kai dikaiosynę̄ dia pisteōs prakton, en sarki meletēsantos angelikēn hypourgian, hōsper en topǭ diaphanei kai amiantǭ tǭ sōmati ton noun kathierōsantos.
For the beautiful, as there it is contemplated and understood by wisdom, here is practiced by self-control and righteousness through faith, by one who has practiced angelic service in the flesh, as one who has consecrated his mind in the body as in a transparent and undefiled place.
Notes and citation
Summary: The beautiful, contemplated above by wisdom, is practiced here through self-control and righteousness, as angelic service in the body.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 37.2 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-37-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 38
38.1Stählin 3:148
Πρὸς δὲ Τατιανὸν λέγοντα εὐκτικὸν εἶναι τὸ »γενηθήτω φῶς« λεκτέον· εἰ τοίνυν εὐχόμενος ᾔδει τὸν ὑπερκείμενον θεόν, πῶς λέγει »ἐγὼ θεὸς καὶ πλὴν ἐμοῦ ἄλλος οὐδείς«;
Pros de Tatianon legonta euktikon einai to »genēthētō phōs« lekteon; ei toinyn euchomenos ę̄dei ton hyperkeimenon theon, pōs legei »egō theos kai plēn emou allos oudeis«?
To Tatian, who says that “Let there be light” is a prayer, we must reply: if, then, praying, he knew of a God above him, how does he say, “I am God, and besides me there is no other”?
Gen 1:3 (quotation, high confidence) · Isa 45:5 (quotation, high confidence) · Deut 32:39 (quotation, medium confidence)
Notes and citation
Summary: Against Tatian, who read “Let there be light” as the Creator praying to a higher God: the Creator says there is no other God.
- Tatian, Justin's pupil, later taught that the Creator was a lower God. The quotations are Gen 1:3 and Isa 45:5 (Deut 32:39).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Ecl. 38.1 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-38-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 39
39.1Stählin 3:148
Εἶπε μὲν ὡς κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων ῥημάτων, λόγῳ κολαζομένων καὶ παιδευομένων· 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 θριξίν, ἥτις κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρμώσας.
Eipe men hōs kolaseis eisi blasphēmiōn, phlyarias, akolastōn rhēmatōn, logǭ kolazomenōn kai paideuomenōn; ephasken de kai dia tas trichas kolazesthai kai ton kosmon tas gynaikas hypo dynameōs tēs epi toutois tetagmenēs, hē kai tǭ Sampsōn dynamin pareiche tais thrixin, hētis kolazei tas dia kosmou trichōn epi porneian hormōsas.
He said that there are punishments for blasphemies, idle talk, and licentious words, which are punished and corrected by word; and he said that women are punished for their hair and adornment by the power set over these things, which also gave Samson power in his hair, and which punishes women who, through the adornment of their hair, entice others to sexual immorality.
Judg 16:17 (allusion, high confidence) · 1 Tim 2:9 (echo, medium confidence)
Notes and citation
Summary: An elder taught that there are punishments for evil words, and that women who adorn their hair for immorality are punished by the power set over hair, which gave Samson his strength.
- The speaker (“he”) is probably one of Clement's elders. The allusion is Judg 16:17.
Notes on the original text
- Digital text corrected (misspelling in the digital text): τρίχας κολάζεσθει → τρίχας κολάζεσθαι.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 39.1 (Stählin 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-39-1). (abbreviation not yet checked)
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Chapter 40
40.1Stählin 3:148–149
Καθάπερ ἀγαθοῦ ἀπορροίᾳ ἀγαθύνονται, οὕτως καὶ κακοῦ 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.
Kathaper agathou aporroią agathynontai, houtōs kai kakou kakountai. kalē hē krisis tou theou, hē te diakrisis hē tōn pistōn apo tōn apistōn hē te prokrisis hyper tou mē meizoni peripesein krisei hē te krisis paideusis ousa.
As they are made good by an emanation of the good, so they are made evil by an emanation of evil. The judgment of God is good: the separation of the faithful from the unfaithful, the prior judgment to prevent falling into a greater judgment, and judgment that is discipline.
1 Cor 11:32 (echo, medium confidence)
Notes and citation
Summary: God's judgment is good: it separates believers from unbelievers, prevents worse judgment, and disciplines.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 40.1 (Stählin 3:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-40-1). (abbreviation not yet checked)
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Chapter 41
41.1Stählin 3:149
Ἡ γραφή φησι τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ, ὑφʼ οὗ παιδεύεσθαί τε καὶ αὔξειν, »καὶ ἔσονται«, φησίν, »ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα πιστοί.«
Hē graphē phēsi ta brephē ta ektethenta tēmelouchǭ paradidosthai angelǭ, hyphʼ hou paideuesthai te kai auxein, »kai esontai«, phēsin, »hōs hoi hekaton etōn entautha pistoi.«
Scripture says that infants who have been exposed are handed over to a guardian angel, by whom they are instructed and grow up. “And they will be,” it says, “like the faithful of a hundred years here.”
Notes and citation
Summary: Scripture says exposed infants are given to a guardian angel to be raised, and will be like the long-faithful.
- “Scripture” here is the Apocalypse of Peter, which Clement cites as Scripture (compare 48.1). Exposure of unwanted infants was common in the Roman world.
Extrabiblical texts: Apoc. Pet. (Apocalypse of Peter; quotation)
Topics: Eschatology, Ethics
Cite (SBL): Clement of Alexandria, Ecl. 41.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-41-1). (abbreviation not yet checked)
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41.2Stählin 3:149
Διὸ καὶ Πέτρος ἐν τῇ Ἀποκαλύψει φησί· »καὶ ἀστραπὴ πυρὸς πηδῶσα ἀπὸ τῶν βρεφῶν ἐκείνων καὶ πλήσσουσα τοὺς ὀφθαλμοὺς τῶν γυναικῶν·«
Dio kai Petros en tę̄ Apokalypsei phēsi; »kai astrapē pyros pēdōsa apo tōn brephōn ekeinōn kai plēssousa tous ophthalmous tōn gynaikōn;«
That is why Peter too says in the Apocalypse: “And a flash of fire leaping from those infants and striking the eyes of the women,”
Notes and citation
Summary: The Apocalypse of Peter says fire leaps from those infants to strike the eyes of the women who exposed them,
Extrabiblical texts: Apoc. Pet. (Apocalypse of Peter; quotation)
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 41.2 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-41-2). (abbreviation not yet checked)
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41.3Stählin 3:149
ἐπεὶ ὁ δίκαιος »ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει καὶ κρίνει ἔθνη.«
epei ho dikaios »hōs spinthēr dia kalamēs eklampei kai krinei ethnē.«
since the righteous man “shines out like a spark through stubble and judges nations.”
Notes and citation
Summary: since the righteous will shine like sparks through stubble and judge nations.
- The quotation is Wis 3:7–8.
Extrabiblical texts: Wis 3:7–8 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 41.3 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-41-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 42
42.1Stählin 3:149
»Μετὰ ὁσίου ὁσιωθήσῃ.« κατὰ αἶνον ὁσίων δεδόξασται τὸ ὄνομά σου, κατʼ ἐπίγνωσιν ἡμῶν δοξαζομένου τοῦ θεοῦ [κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν]. οὕτω καὶ τὸ »ζῇ κύριος« καὶ τὸ »ἀνέστη κύριος«.
»Meta hosiou hosiōthēsę̄.« kata ainon hosiōn dedoxastai to onoma sou, katʼ epignōsin hēmōn doxazomenou tou theou [kata te tēn epignōsin kata te tēn klēronomian]. houtō kai to »zę̄ kyrios« kai to »anestē kyrios«.
“With the holy you will be holy.” Your name has been glorified according to the praise of the holy, God being glorified according to our knowledge. So too with “The Lord lives” and “The Lord has risen.”
Ps 18:25 (17:26 LXX) (quotation, high confidence) · Ps 18:46 (17:47 LXX) (quotation, high confidence)
Notes and citation
Summary: “With the holy you will be holy” means God is glorified through our knowledge of him.
- The quotation is Ps 18:25 (17:26 LXX); “The Lord lives” is Ps 18:46 (17:47 LXX). The bracketed words in the Greek, repeated from 44.1, are the editor's deletion.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 42.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-42-1). (abbreviation not yet checked)
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Chapter 43
43.1Stählin 3:149
»Λαὸς ὃν οὐκ ἔγνων, ἐδούλευσέν μοι·« κατὰ διαθήκην οὐκ ἔγνων.
»Laos hon ouk egnōn, edouleusen moi;« kata diathēkēn ouk egnōn.
“A people whom I did not know served me”: did not know according to the covenant.
Ps 18:43 (17:44 LXX) (quotation, high confidence)
Notes and citation
Summary: “A people I did not know served me” means the Gentiles, not known through the covenant.
Notes on the original text
- Digital text corrected (stray period in the digital text): οὐκ ἔγνων. ἐδούλευσέν → οὐκ ἔγνων, ἐδούλευσέν.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 43.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-43-1). (abbreviation not yet checked)
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43.2Stählin 3:149
»Υἱοὶ ἀλλότριοι·« τὰ τοῦ ἄλλου ἐζηλωκότες.
»Huioi allotrioi;« ta tou allou ezēlōkotes.
“Foreign sons”: those who have zealously pursued the things of another.
Ps 18:44 (17:45 LXX) (quotation, high confidence)
Notes and citation
Summary: “Foreign sons” are those who follow what belongs to another.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 43.2 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-43-2). (abbreviation not yet checked)
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Chapter 44
44.1Stählin 3:149
»Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ.« βασιλεῖς πάντες λέγονται οἱ πιστοί, κεκλημένοι εἰς βασιλείαν κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν.
»Megalynōn tas sōtērias tou basileōs autou.« basileis pantes legontai hoi pistoi, keklēmenoi eis basileian kata te tēn epignōsin kata te tēn klēronomian.
“Magnifying the salvations of his king.” All the faithful are called kings, being called to the kingdom both by knowledge and by inheritance.
Ps 18:50 (17:51 LXX) (quotation, high confidence) · Rev 1:6 (echo, medium confidence)
Notes and citation
Summary: All believers are called kings, called to the kingdom by knowledge and inheritance.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 44.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-44-1). (abbreviation not yet checked)
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Chapter 45
45.1Stählin 3:149
»Ἡ μακροθυμία γλυκύτης ἐστὶν ὑπὲρ τὸ μέλι«, οὐχ ὅτι ἐστὶ μακροθυμία, ἀλλὰ κατὰ τὸν καρπὸν τῆς μακροθυμίας. ἐπεὶ οὐδὲ ὁ ἐγκρατής ἐστιν ἀπαθής, κρατῶν οὐκ ἀπόνως τῶν παθῶν· ὅταν δὲ ἕξις γένηται, οὐκέτι ἐγκρατής, ἐν μιᾷ ἕξει τῷ ἁγίῳ πνεύματι γενομένου τοῦ ἀνθρώπου.
»Hē makrothymia glykytēs estin hyper to meli«, ouch hoti esti makrothymia, alla kata ton karpon tēs makrothymias. epei oude ho enkratēs estin apathēs, kratōn ouk aponōs tōn pathōn; hotan de hexis genētai, ouketi enkratēs, en mią hexei tǭ hagiǭ pneumati genomenou tou anthrōpou.
“Patience is sweeter than honey,” not because it is patience, but on account of the fruit of patience. For neither is the self-controlled person free of passion, since he masters the passions not without toil; but when it becomes a settled state, he is no longer self-controlled, the man having become one in a single state with the Holy Spirit.
Notes and citation
Summary: Patience is sweet for its fruit; the self-controlled struggle with passion, but when virtue becomes settled one is united with the Holy Spirit beyond mere self-control.
- The source of the saying about patience is uncertain (compare Prov 16:24; Ps 19:10).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 45.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-45-1). (abbreviation not yet checked)
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Chapter 46
46.1Stählin 3:149
»Πνεύματα·« λέγεται τὰ πάθη τὰ ἐν τῇ ψυχῇ οὐκ ἐξ οὐσίας πνεύματα, ἐπεὶ ἔσται ἐμπαθὴς ἄνθρωπος λεγεὼν δαιμόνων, ἀλλὰ κατὰ τὴν [προ]τροπήν.
»Pneumata;« legetai ta pathē ta en tę̄ psychę̄ ouk ex ousias pneumata, epei estai empathēs anthrōpos legeōn daimonōn, alla kata tēn [pro]tropēn.
“Spirits”: the passions in the soul are called spirits, not spirits by substance, since then the passionate man would be a legion of demons, but by their tendency.
Mark 5:9 (allusion, medium confidence)
Notes and citation
Summary: Passions are called “spirits” by their tendency, not their substance.
- The “legion” recalls Mark 5:9. The bracketed letters in the Greek are the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 46.1 (Stählin 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-46-1). (abbreviation not yet checked)
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46.2Stählin 3:149–150
ἡ γὰρ αὐτὴ ψυχὴ κατὰ μεταβολὰς ἄλλας καὶ ἄλλας ποιότητας κακίας ἀναδεχομένη πνεύματα λέγεται ἀνειληφέναι.
hē gar autē psychē kata metabolas allas kai allas poiotētas kakias anadechomenē pneumata legetai aneilēphenai.
For the same soul, taking on different qualities of vice through its changes, is said to have taken on spirits.
Notes and citation
Summary: The soul that takes on various vices is said to take on spirits.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 46.2 (Stählin 3:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-46-2). (abbreviation not yet checked)
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Chapter 47
47.1Stählin 3:150
Ὁ λόγος τῆς κτήσεως ἀφίστασθαι οὐ κελεύει, ἀλλʼ ἀπροσπαθῶς διοικεῖν τὴν κτῆσιν. ἐπισυμβάντος δέ τινος μὴ ἀγανακτεῖν μηδὲ λυπεῖσθαι μηδὲ ἐπιθυμεῖν κτήσασθαι· τῆς ἐν πάθει γὰρ κτήσεως ἀφίστασθαι κελεύει καὶ πάσης προσπαθείας. Ἡ θεία πρόνοια οὐ καταστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί.
Ho logos tēs ktēseōs aphistasthai ou keleuei, allʼ aprospathōs dioikein tēn ktēsin. episymbantos de tinos mē aganaktein mēde lypeisthai mēde epithymein ktēsasthai; tēs en pathei gar ktēseōs aphistasthai keleuei kai pasēs prospatheias. Hē theia pronoia ou katastrephei epi monous tous en sarki.
The Word does not command us to give up possessions, but to manage possessions without attachment; and if something befalls us, not to be vexed or grieved or desire to acquire; for he commands us to give up possession in passion and all attachment. Divine providence does not end with those in the flesh alone.
Notes and citation
Summary: Christ commands not giving up possessions but managing them without attachment; and God's providence extends beyond those living in the flesh.
- Compare Quis div. 11–14. The last sentence introduces 48.1.
Extrabiblical texts: Clement of Alexandria, Quis div. 11.2 (Who Is the Rich Man That Is Saved?; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 47.1 (Stählin 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-47-1). (abbreviation not yet checked)
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Chapter 48
48.1Stählin 3:150
αὐτίκα ὁ Πέτρος ἐν τῇ Ἀποκαλύψει φησὶν »τὰ βρέφη ἐξαμβλωθέντα τῆς ἀμείνονος ἐσόμενα μοίρας, ταῦτα ἀγγέλῳ τημελούχῳ παραδίδοσθαι, ἵνα γνώσεως μεταλαβόντα τῆς ἀμείνονος τύχῃ μονῆς, παθόντα ἃ ἂν ἔπαθεν καὶ ἐν σώματι γενόμενα.«
autika ho Petros en tę̄ Apokalypsei phēsin »ta brephē examblōthenta tēs ameinonos esomena moiras, tauta angelǭ tēmelouchǭ paradidosthai, hina gnōseōs metalabonta tēs ameinonos tychę̄ monēs, pathonta ha an epathen kai en sōmati genomena.«
For instance, Peter in the Apocalypse says, “The infants who were aborted, who will have the better portion, are handed over to a guardian angel, so that, having received knowledge, they may obtain the better dwelling, having suffered what they would have suffered if they had been in the body.”
Notes and citation
Summary: The Apocalypse of Peter says aborted infants are given to a guardian angel, to receive knowledge and a better dwelling.
Extrabiblical texts: Apoc. Pet. (Apocalypse of Peter; quotation)
Topics: Eschatology, Ethics
Cite (SBL): Clement of Alexandria, Ecl. 48.1 (Stählin 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-48-1). (abbreviation not yet checked)
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48.2Stählin 3:150
τὰ δʼ ἕτερα μόνης τῆς σωτηρίας τεύξεται, ὡς ἠδικημένα ἐλεηθέντα, καὶ μενεῖ ἄνευ κολάσεως, τοῦτο γέρας λαβόντα.
ta dʼ hetera monēs tēs sōtērias teuxetai, hōs ēdikēmena eleēthenta, kai menei aneu kolaseōs, touto geras labonta.
But the others will obtain salvation alone, being pitied as wronged, and will remain without punishment, receiving this as their reward.
Notes and citation
Summary: Others will receive salvation alone, pitied as wronged, without punishment.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 48.2 (Stählin 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-48-2). (abbreviation not yet checked)
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Chapter 49
49.1Stählin 3:150
»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.
»To de gala tōn gynaikōn, rheon apo tōn mastōn kai pēgnymenon«, phēsin ho Petros en tę̄ Apokalypsei, »gennēsei thēria lepta sarkophaga kai anatrechonta eis autas katesthiei«, dia tas hamartias ginesthai tas kolaseis didaskōn.
“And the milk of the women, flowing from their breasts and congealing,” says Peter in the Apocalypse, “will breed small flesh-eating beasts, and running back upon them they devour them,” teaching that punishments come about because of sins.
Notes and citation
Summary: The Apocalypse of Peter says that the congealed milk of mothers who killed their children breeds beasts that devour them, teaching that punishments arise from sins.
Extrabiblical texts: Apoc. Pet. (Apocalypse of Peter; quotation)
Topics: Eschatology, Ethics
Cite (SBL): Clement of Alexandria, Ecl. 49.1 (Stählin 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-49-1). (abbreviation not yet checked)
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49.2Stählin 3:150
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«.
ek tōn hamartiōn gennasthai autas phēsin, hōs dia tas hamartias eprathē ho laos, kai »dia tēn eis Christon apistian«, hōs phēsin ho apostolos, »hypo tōn opheōn edaknonto«.
He says they are born from the sins, as the people were sold because of their sins, and, as the apostle says, “because of their unbelief in Christ they were bitten by the snakes.”
1 Cor 10:9 (allusion, high confidence) · Num 21:6 (allusion, high confidence) · Isa 50:1 (echo, medium confidence)
Notes and citation
Summary: Punishments are born from sins, as Israel was bitten by snakes for unbelief.
- The “apostle” is a paraphrase of 1 Cor 10:9 (Num 21:6).
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 49.2 (Stählin 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-49-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 50
50.1Stählin 3:150–151
Ἔλεγεν πρεσβύτης ζῷον εἶναι τὸ κατὰ γαστρός. εἰσιοῦσαν γὰρ τὴν ψυχὴν εἰς τὴν μήτραν ἀπὸ τῆς καθάρσεως ηὐτρεπισμένην εἰς σύλληψιν καὶ εἰσκριθεῖσαν ὑπό τινος τῶν τῇ γενέσει ἐφεστώτων ἀγγέλων προγινώσκοντος τὸν καιρὸν τῆς συλλήψεως κινεῖν πρὸς συνουσίαν τὴν γυναῖκα, καταβληθέντος δὲ τοῦ σπέρματος ὡς εἰπεῖν ἐξοικειοῦσθαι τὸ ἐν τῷ σπέρματι πνεῦμα καὶ οὕτως συλλαμβάνεσθαι τῇ
Elegen presbytēs zǭon einai to kata gastros. eisiousan gar tēn psychēn eis tēn mētran apo tēs katharseōs ēutrepismenēn eis syllēpsin kai eiskritheisan hypo tinos tōn tę̄ genesei ephestōtōn angelōn proginōskontos ton kairon tēs syllēpseōs kinein pros synousian tēn gynaika, katablēthentos de tou spermatos hōs eipein exoikeiousthai to en tǭ spermati pneuma kai houtōs syllambanesthai tę̄
An elder used to say that what is in the womb is a living being. For the soul enters the womb when it has been prepared for conception by the purification, and, introduced by one of the angels who preside over birth, who knows beforehand the time of conception, it moves the woman to intercourse; and when the seed has been sown, the spirit in the seed is, so to speak, made its own, and so is conceived together with the
Notes and citation
Summary: An elder taught that the unborn is a living being: an angel of birth brings the soul into the womb at conception.
- This is an early Christian statement that the embryo is a living being (ζῷον). “The purification” is the woman's monthly period.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 50.1 (Stählin 3:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-50-1). (abbreviation not yet checked)
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50.2Stählin 3:151
πλάσει. † μαρτύριον ὠνόμασεν πᾶσιν. καὶ ὁπηνίκα ἂν εὐαγγελίζωνται οἱ ἄγγελοι τὰς στείρας, οἷον προεισκρίνουσι τῆς συλλήψεως τὰς ψυχάς· καὶ ἐν τῷ εὐαγγελίῳ »τὸ βρέφος ἐσκίρτησεν« ὡς ἔμψυχον.
plasei. † martyrion ōnomasen pasin. kai hopēnika an euangelizōntai hoi angeloi tas steiras, hoion proeiskrinousi tēs syllēpseōs tas psychas; kai en tǭ euangeliǭ »to brephos eskirtēsen« hōs empsychon.
formation. … he called a testimony to all. And whenever the angels bring good news to barren women, they introduce the souls, as it were, before conception. And in the Gospel “the babe leaped,” as ensouled.
Textual problem in this passage: see the notes.
Luke 1:41 (quotation, high confidence) · Luke 1:44 (allusion, high confidence) · Luke 1:13 (echo, medium confidence)
Notes and citation
Summary: When angels announce births to barren women they introduce the souls in advance; John leaped in the womb as a living being.
- The words before “he called a testimony” are corrupt (marked with a dagger). The allusion is Luke 1:41, 44.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 50.2 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-50-2). (abbreviation not yet checked)
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50.3Stählin 3:151
* * καὶ αἱ στεῖραι διὰ τοῦτό εἰσι στεῖραι, ὡς ἂν μὴ εἰσκρινομένης τῆς ψυχῆς τὴν τοῦ σπέρματος καταβολὴν συναγούσης εἰς κατοχὴν συλλήψεως καὶ γεννήσεως.
* * kai hai steirai dia touto eisi steirai, hōs an mē eiskrinomenēs tēs psychēs tēn tou spermatos katabolēn synagousēs eis katochēn syllēpseōs kai gennēseōs.
… and barren women are barren for this reason, that the soul is not introduced to bind the sown seed into the holding of conception and birth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Barrenness occurs when no soul is introduced to make the seed conceive.
- The asterisks in the Greek mark a gap.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 50.3 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-50-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 51
51.1Stählin 3:151
»Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ.« οἱ οὐρανοὶ λέγονται πολλαχῶς, καὶ οἱ κατὰ διάστημα καὶ περίοδον καὶ ἡ κατὰ διαθήκην τῶν πρωτοκτίστων ἀγγέλων ἐνέργεια προσεχής· κυριωτέρᾳ γὰρ παρουσίᾳ ἀγγέλων αἱ διαθῆκαι ἐνηργήθησαν ἡ ἐπὶ Ἀδάμ, ἡ ἐπὶ Νῶε, ἡ ἐπὶ Ἀβραάμ, ἡ ἐπὶ Μωυσέως.
»Hoi ouranoi diēgountai doxan theou.« hoi ouranoi legontai pollachōs, kai hoi kata diastēma kai periodon kai hē kata diathēkēn tōn prōtoktistōn angelōn energeia prosechēs; kyriōterą gar parousią angelōn hai diathēkai enērgēthēsan hē epi Adam, hē epi Nōe, hē epi Abraam, hē epi Mōyseōs.
“The heavens declare the glory of God.” Heavens are spoken of in many senses: both those in space and revolution, and the immediate activity of the first-created angels in the covenants; for the covenants were brought into effect by the more sovereign presence of angels: that with Adam, that with Noah, that with Abraham, that with Moses.
Ps 19:1 (18:2 LXX) (quotation, high confidence) · Gal 3:19 (echo, medium confidence)
Notes and citation
Summary: “The heavens” in Ps 19 has several senses, including the first-created angels through whom the covenants with Adam, Noah, Abraham, and Moses were given.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 51.1 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-51-1). (abbreviation not yet checked)
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51.2Stählin 3:151
διὰ γὰρ τοῦ κυρίου κινηθέντες οἱ πρωτόκτιστοι ἄγγελοι ἐνήργουν εἰς τοὺς προσεχεῖς τοῖς προφήταις ἀγγέλους διηγούμενοι »δόξαν θεοῦ«, τὰς διαθήκας. ἀλλὰ καὶ τὰ ἔργα τὰ κατὰ τὴν γῆν γενόμενα ὑπʼ ἀγγέλων
dia gar tou kyriou kinēthentes hoi prōtoktistoi angeloi enērgoun eis tous prosecheis tois prophētais angelous diēgoumenoi »doxan theou«, tas diathēkas. alla kai ta erga ta kata tēn gēn genomena hypʼ angelōn
For the first-created angels, moved by the Lord, acted on the angels next to the prophets, declaring “the glory of God,” the covenants. But also the works done on earth by angels
Notes and citation
Summary: The first-created angels, moved by the Lord, declared God's covenants through the angels near the prophets.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 51.2 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/1-1/#p-51-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.