Prophetic Extracts 52.1–65.1
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 52
52.1Stählin 3:151
διὰ τῶν πρωτοκτίστων ἀγγέλων ἐγένοντο εἰς »δόξαν θεοῦ«. καλοῦνται δὲ οὐρανοὶ κυρίως μὲν ὁ κύριος, ἔπειτα δὲ καὶ οἱ πρωτόκτιστοι, μεθʼ οὓς καὶ οἱ ἅγιοι πρὸ νόμου ἄνθρωποι. ὡς οἱ πατριάρχαι, καὶ Μωυσῆς καὶ οἱ προφῆται, εἶτα καὶ οἱ ἀπόστολοι.
dia tōn prōtoktistōn angelōn egenonto eis »doxan theou«. kalountai de ouranoi kyriōs men ho kyrios, epeita de kai hoi prōtoktistoi, methʼ hous kai hoi hagioi pro nomou anthrōpoi. hōs hoi patriarchai, kai Mōysēs kai hoi prophētai, eita kai hoi apostoloi.
came about through the first-created angels for “the glory of God.” The heavens are properly the Lord, then also the first-created, and after them the holy men before the law, like the patriarchs, and Moses and the prophets, and then the apostles.
Notes and citation
Summary: The “heavens” are properly the Lord, then the highest angels, then the patriarchs, Moses, the prophets, and the apostles.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 52.1 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-52-1). (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.
52.2Stählin 3:151
»Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.« στερέωμα λέγει τὸν θεὸν τὸν ἀπαθῆ καὶ ἀμετάβλητον, ὡς καὶ ἀλλαχῇ ὁ αὐτὸς Δαβίδ· »ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου, κύριος στερέωμά μου καὶ καταφυγή μου.«
»Poiēsin de cheirōn autou anangellei to stereōma.« stereōma legei ton theon ton apathē kai ametablēton, hōs kai allachę̄ ho autos Dabid; »agapēsō se, kyrie, hē ischys mou, kyrios stereōma mou kai kataphygē mou.«
“The firmament proclaims the work of his hands.” He calls God the firmament, impassible and unchangeable, as the same David says elsewhere: “I will love you, O Lord, my strength; the Lord is my firmament and my refuge.”
Ps 19:1 (18:2 LXX) (quotation, high confidence) · Ps 18:1 (17:2 LXX) (quotation, high confidence) · Ps 18:2 (17:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The firmament is God himself, unchangeable, as Ps 18 calls the Lord his firmament.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 52.2 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-52-2). (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.
52.3Stählin 3:151
τὴν ποίησιν οὖν τῶν χειρῶν αὐτοῦ αὐτὸ τὸ στερέωμα ἀναγγέλλει, τοῦτʼ ἔστιν δείκνυσι καὶ φαίνει τὴν ποίησιν τῶν ἀγγέλων αὐτοῦ· ἀναγγέλλει γὰρ καὶ δείκνυσιν οὓς ἐποίησεν. »Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα.« ὡς οἱ οὐρανοὶ πολλαχῶς.
tēn poiēsin oun tōn cheirōn autou auto to stereōma anangellei, toutʼ estin deiknysi kai phainei tēn poiēsin tōn angelōn autou; anangellei gar kai deiknysin hous epoiēsen. »Hēmera tę̄ hēmerą ereugetai rhēma.« hōs hoi ouranoi pollachōs.
The firmament itself, then, proclaims the work of his hands, that is, shows and reveals the making of his angels; for it proclaims and shows those whom he made. “Day to day pours forth speech.” As the heavens are meant in many senses,
Ps 19:2 (18:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The firmament reveals the angels God made; “day to day pours forth speech” is read like “heavens,” in many senses.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 52.3 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-52-3). (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 53
53.1Stählin 3:151
οὕτως καὶ ἡ ἡμέρα. ῥῆμα δὲ ὁ κύριος, καὶ ὁ αὐτὸς δὲ ἡμέρα πολλαχῇ εἴρηται.
houtōs kai hē hēmera. rhēma de ho kyrios, kai ho autos de hēmera pollachę̄ eirētai.
so too is day. And speech is the Lord, and he too is called day in many ways.
Notes and citation
Summary: The “speech” is the Lord, who is also called “day.”
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 53.1 (Stählin 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-53-1). (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.
53.2Stählin 3:151–152
»καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν.« ὁ διάβολος ᾔδει ἐλευσόμενον τὸν κύριον, εἰ δὲ ὁ Ἰησοῦς αὐτὸς εἴη, οὐκ ἠπίστατο· διὸ καὶ ἐπείραζεν αὐτόν ἵνα γνῷ· † εἰ δυνατός ἐστιν. ἐᾶν φησι· »καὶ ἀπέστη ἀπʼ αὐτοῦ εἰς καιρόν«, τουτέστιν ἀνεβάλλετο τὴν εὕρεσιν εἰς τὴν ἀνάστασιν. ᾔδει γὰρ τοῦτον εἶναι τὸν κύριον τὸν ἀναστησόμενον.
»kai nyx nykti anangellei gnōsin.« ho diabolos ę̄dei eleusomenon ton kyrion, ei de ho Iēsous autos eiē, ouk ēpistato; dio kai epeirazen auton hina gnǭ; † ei dynatos estin. ean phēsi; »kai apestē apʼ autou eis kairon«, toutestin aneballeto tēn heuresin eis tēn anastasin. ę̄dei gar touton einai ton kyrion ton anastēsomenon.
“And night to night proclaims knowledge.” The devil knew that the Lord would come, but did not know whether Jesus was he; that is why he tempted him, to know whether he was powerful. … it says, “And he departed from him for a time,” that is, he postponed the discovery until the resurrection. For he knew that this was the Lord who would rise.
Textual problem in this passage: see the notes.
Ps 19:2 (18:3 LXX) (quotation, high confidence) · Luke 4:13 (quotation, high confidence) · Matt 4:3 (allusion, medium confidence)
Notes and citation
Summary: “Night to night proclaims knowledge”: the devil knew the Lord would come but not whether Jesus was he, so he tempted him and waited until the resurrection.
- The words after “powerful” are corrupt (marked with a dagger). The quotations are Ps 19:2 (18:3 LXX) and Luke 4:13.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 53.2 (Stählin 3:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-53-2). (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.
53.3Stählin 3:152
ὁμοίως καὶ οἱ δαίμονες, ἐπεὶ καὶ Σολομῶνα ὑπώπτευσαν εἶναι τὸν κύριον, ἔγνωσαν δὲ μὴ εἶναι, ἁμαρτόντος αὐτοῦ.
homoiōs kai hoi daimones, epei kai Solomōna hypōpteusan einai ton kyrion, egnōsan de mē einai, hamartontos autou.
Likewise the demons, since they suspected that Solomon was the Lord, but knew that he was not when he sinned.
1 Kgs 11:4 (allusion, medium confidence)
Notes and citation
Summary: The demons suspected Solomon was the Lord until he sinned.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 53.3 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-53-3). (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.
53.4Stählin 3:152
»νὺξ νυκτί·« πάντες οἱ δαίμονες ἔγνωσαν ὅτι κύριος ἦν ὁ ἀναστὰς μετὰ τὸ πάθος. ἤδη δὲ καὶ Ἐνώχ φησιν τοὺς παραβάντας ἀγγέλους διδάξαι τοὺς ἀνθρώπους ἀστρονομίαν καὶ μαντικὴν καὶ τὰς ἄλλας τέχνας.
»nyx nykti;« pantes hoi daimones egnōsan hoti kyrios ēn ho anastas meta to pathos. ēdē de kai Enōch phēsin tous parabantas angelous didaxai tous anthrōpous astronomian kai mantikēn kai tas allas technas.
“Night to night”: all the demons knew that the one who rose after the passion was the Lord. And already Enoch says that the angels who transgressed taught human beings astronomy, divination, and the other arts.
Ps 19:2 (18:3 LXX) (allusion, high confidence)
Notes and citation
Summary: After the resurrection all the demons knew Jesus was the Lord; Enoch says the fallen angels taught astronomy and divination.
- The Enoch reference is to 1 En. 8.1–3.
Extrabiblical texts: 1 En. 8.1–3 (1 Enoch [in the ETH canon]; allusion)
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 53.4 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-53-4). (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 54
54.1Stählin 3:152
»Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν« οὔτε τῶν ἡμερῶν οὔτε τῶν νυκτῶν. »εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν.«
»Ouk eisi laliai oude logoi, hōn ouk akouontai hai phōnai autōn« oute tōn hēmerōn oute tōn nyktōn. »eis pasan tēn gēn exēlthen ho phthongos autōn.«
“There are no speeches or words whose voices are not heard,” either of the days or of the nights. “Their sound has gone out into all the earth.”
Ps 19:3 (18:4 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (echo, medium confidence)
Notes and citation
Summary: The voices of the heavens are heard through all the earth.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 54.1 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-54-1). (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.
54.2Stählin 3:152
μετήνεγκεν τὸν λόγον ἐπὶ μόνους τοὺς ἁγίους, οὓς οὐρανούς τε εἴρηκεν καὶ ἡμέρας.
metēnenken ton logon epi monous tous hagious, hous ouranous te eirēken kai hēmeras.
He transferred the saying to the saints alone, whom he called both heavens and days.
Notes and citation
Summary: The psalm refers to the saints, called heavens and days.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 54.2 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-54-2). (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 55
55.1Stählin 3:152
Οἱ ἀστέρες, σώματα πνευματικά, κεκοινωνηκότα ἀγγέλοις ἐφεστῶσι διοικούμενα, οὐκ αἴτια γενέσεως, σημαντικὰ δὲ τῶν γινομένων τε καὶ ἐσομένων καὶ γενομένων ἐπί τε τροπῶν ἀέρων ἐπί τε εὐφορίας καὶ ἀκαρπίας ἐπί τε λοιμῶν καὶ φλογμῶν ἐπί τε τῶν ἀνθρώπων.
Hoi asteres, sōmata pneumatika, kekoinōnēkota angelois ephestōsi dioikoumena, ouk aitia geneseōs, sēmantika de tōn ginomenōn te kai esomenōn kai genomenōn epi te tropōn aerōn epi te euphorias kai akarpias epi te loimōn kai phlogmōn epi te tōn anthrōpōn.
The stars, spiritual bodies which share with the angels set over them and are governed by them, are not causes of birth, but signs of what is happening, will happen, and has happened, concerning changes of the air, fruitfulness and barrenness, plagues and fevers, and concerning human beings.
Notes and citation
Summary: The stars, governed by angels, do not cause events but signify past, present, and future.
- Compare Exc. 70.2.
Extrabiblical texts: Clement of Alexandria, Exc. 70.2 (Excerpts from Theodotus; echo)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 55.1 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-55-1). (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.
55.2Stählin 3:152
οὐδʼ ὄναρ τὰς ἐνεργείας ποιεῖ τὰ ἄστρα, σημαίνει δὲ »τά τʼ ἐόντα, τά τʼ ἐσσόμενα, πρό τʼ ἐόντα«.
oudʼ onar tas energeias poiei ta astra, sēmainei de »ta tʼ eonta, ta tʼ essomena, pro tʼ eonta«.
The stars do not produce the effects in the slightest, but they signify “what is, what will be, and what was before.”
Notes and citation
Summary: The stars signify but do not cause.
- The quotation is Homer, Iliad 1.70.
Extrabiblical texts: Homer, Il. 1.70 (Homer, Iliad; quotation)
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 55.2 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-55-2). (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 56
56.1Stählin 3:152
»Καὶ ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ.« ἐνταῦθα ὑπερβατόν ἐστι· περὶ γὰρ τῆς παρουσίας τῆς δευτέρας ὁ λόγος. οὕτως οὖν ἀναγνωστέον τὸ ὑπερβατὸν κατὰ ἀκολουθίαν. »καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ. ἀπʼ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ· οὐκ ἔστιν ὃς ἀποκρυβήσεται τὴν θέρμην αὐτοῦ.« καὶ τότε· »ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ.«
»Kai en tǭ hēliǭ etheto to skēnōma autou.« entautha hyperbaton esti; peri gar tēs parousias tēs deuteras ho logos. houtōs oun anagnōsteon to hyperbaton kata akolouthian. »kai autos hōs nymphios ekporeuomenos ek pastou autou agalliasetai hōs gigas dramein hodon autou. apʼ akrou tou ouranou hē exodos autou; ouk estin hos apokrybēsetai tēn thermēn autou.« kai tote; »en tǭ hēliǭ etheto to skēnōma autou.«
“And in the sun he set his tent.” Here there is a transposition; for the saying is about the second coming. So the transposition must be read in order: “And he himself, like a bridegroom coming out of his chamber, will rejoice like a giant to run his course. His going forth is from the end of heaven; there is no one who will be hidden from his heat.” And then: “In the sun he set his tent.”
Ps 19:4 (18:5 LXX) (quotation, high confidence) · Ps 19:5 (18:6 LXX) (quotation, high confidence) · Ps 19:6 (18:7 LXX) (quotation, high confidence)
Notes and citation
Summary: “In the sun he set his tent” should be read after the verses about the bridegroom's coming, as referring to the second coming.
- The quotations are Ps 19:4–6 (18:5–7 LXX).
Notes on the original text
- Digital text corrected (word split in the digital text): γίγας δραμε ῖν → γίγας δραμεῖν.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.1 (Stählin 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-1). (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.
56.2Stählin 3:152–153
ἔνιοι μὲν οὖν φασι τὸ σῶμα τοῦ κυρίου ἐν τῷ ἡλίῳ αὐτὸν ἀποτίθεσθαι, ὡς Ἑρμογένης, σῶμα δὲ λέγουσιν οἳ μὲν τὸ σκῆνος αὐτοῦ, οἳ δὲ τὴν τῶν πιστῶν ἐκκλησίαν, ὁ Πάνταινος δὲ * ἡμῶν ἔλεγεν »ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις ὡς ἐπὶ τὸ πλεῖστον καὶ τῷ ἐνεστῶτι ἀντὶ τοῦ μέλλοντος χρῆσθαι χρόνῳ καὶ πάλιν τῷ ἐνεστῶτι ἀντὶ τοῦ παρῳχηκότος«, ὃ καὶ νῦν φαίνεται.
enioi men oun phasi to sōma tou kyriou en tǭ hēliǭ auton apotithesthai, hōs Hermogenēs, sōma de legousin hoi men to skēnos autou, hoi de tēn tōn pistōn ekklēsian, ho Pantainos de * hēmōn elegen »aoristōs tēn prophēteian ekpherein tas lexeis hōs epi to pleiston kai tǭ enestōti anti tou mellontos chrēsthai chronǭ kai palin tǭ enestōti anti tou parǭchēkotos«, ho kai nyn phainetai.
Some, then, say that the Lord lays aside his body in the sun, as Hermogenes does; and by body some mean his tabernacle, others the church of the faithful. But Pantaenus, our …, used to say that “prophecy utters its words indefinitely for the most part, and uses the present tense instead of the future, and again the present instead of the past,” which is the case here too.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Hermogenes said Christ laid aside his body in the sun; Clement's teacher Pantaenus taught that prophecy often uses one tense for another, as here.
- Hermogenes was a teacher opposed by Tertullian. Pantaenus was Clement's teacher at Alexandria; a word describing him (probably “teacher”) is missing in the manuscript.
Topics: Heresy, Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 56.2 (Stählin 3:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-2). (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.
56.3Stählin 3:153
τὸ γὰρ »ἔθετο« καὶ ἐπὶ τοῦ παρῳχηκότος καὶ ἐπὶ τοῦ ἐσομένου τάσσεται· ἐπὶ μὲν τοῦ ἐσομένου, ὅτι πληρωθείσης ταύτης τῆς κατὰ τὴν παροῦσαν κατάστασιν περιόδου ὁ κύριος ἐλεύσεται πρὸς τοὺς δικαίους τοὺς πιστούς, οἷς ἐπαναπαύεται καθάπερ σκηνῇ· ἓν γὰρ σῶμα οἱ πάντες ἐκ τοῦ αὐτοῦ γένους τὴν αὐτὴν πίστιν καὶ δικαιοσύνην ἑλόμενοι, εἰς τὴν αὐτὴν ἑνότητα ἀποκαταστησόμενοι· ἀλλʼ οἳ μὲν ὡς κεφαλή, οἳ δὲ ὡς ὀφθαλμοί, οἳ δὲ ὡς ὦτα.
to gar »etheto« kai epi tou parǭchēkotos kai epi tou esomenou tassetai; epi men tou esomenou, hoti plērōtheisēs tautēs tēs kata tēn parousan katastasin periodou ho kyrios eleusetai pros tous dikaious tous pistous, hois epanapauetai kathaper skēnę̄; hen gar sōma hoi pantes ek tou autou genous tēn autēn pistin kai dikaiosynēn helomenoi, eis tēn autēn henotēta apokatastēsomenoi; allʼ hoi men hōs kephalē, hoi de hōs ophthalmoi, hoi de hōs ōta.
For “he set” is used both of the past and of the future: of the future, because when this period of the present state is completed, the Lord will come to the righteous and faithful, in whom he rests as in a tent; for all who, from the same race, have chosen the same faith and righteousness are one body, to be restored to the same unity; but some as head, others as eyes, others as ears,
1 Cor 12:12 (allusion, high confidence) · 1 Cor 12:16 (allusion, high confidence)
Notes and citation
Summary: “He set” refers to the future: at the end Christ will come to the faithful, who form one body with many members,
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.3 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-3). (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.
56.4Stählin 3:153
οἳ δὲ ὡς χεῖρες, οἳ δὲ ὡς στήθη, οἳ δὲ ὡς πόδες ἐν ἡλίῳ τεθήσονται φωτεινοί, »λάμψαντες ὡς ὁ ἥλιος« ἢ ἐν ἡλίῳ, ἐπεὶ ἀρχοντικὸς ἄγγελος ἐν ἡλίῳ·
hoi de hōs cheires, hoi de hōs stēthē, hoi de hōs podes en hēliǭ tethēsontai phōteinoi, »lampsantes hōs ho hēlios« ē en hēliǭ, epei archontikos angelos en hēliǭ;
others as hands, others as breast, others as feet, will be set in the sun, luminous, “shining like the sun,” or in the sun, since a ruling angel is in the sun;
Matt 13:43 (quotation, high confidence)
Notes and citation
Summary: and they will be set in the sun, shining like the sun, since a ruling angel is in the sun;
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.4 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-4). (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.
56.5Stählin 3:153
εἰς ἀρχὴν γὰρ ἡμερῶν τέτακται, καθάπερ ἡ σελήνη εἰς τὸ ἄρχειν νυκτός·
eis archēn gar hēmerōn tetaktai, kathaper hē selēnē eis to archein nyktos;
for it is appointed to rule the days, as the moon to rule the night.
Gen 1:16 (allusion, high confidence)
Notes and citation
Summary: the sun rules the day, as the moon the night.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.5 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-5). (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.
56.6Stählin 3:153
ἡμέραι δὲ ἄγγελοι ἐκλήθησαν. μετὰ τῶν μεθʼ ἡλίου ἀγγέλων, φησί, ταγήσονται (ἓν ὥσπερ κεφαλὴ σώματος, ὄντος ἑνός, ὁ ἥλιος), ἐσόμενοί ποτε κατά τινα περίοδον καὶ αὐτοὶ ἄρχοντες ἡμερῶν, ὡς ἐκεῖνος ὁ ἐπὶ τοῦ ἡλίου ἐπὶ τὸ μεῖζον ἐλεύσεται. ἐφʼ ὃ μετῆλθεν ὁ πρὸ αὐτοῦ ἐν τῷ αὐτῷ. καὶ πάλιν ἐπαναβησόμενοι κατὰ προκοπὴν ἀφίξονται ἐπὶ τὴν πρώτην μονήν.
hēmerai de angeloi eklēthēsan. meta tōn methʼ hēliou angelōn, phēsi, tagēsontai (hen hōsper kephalē sōmatos, ontos henos, ho hēlios), esomenoi pote kata tina periodon kai autoi archontes hēmerōn, hōs ekeinos ho epi tou hēliou epi to meizon eleusetai. ephʼ ho metēlthen ho pro autou en tǭ autǭ. kai palin epanabēsomenoi kata prokopēn aphixontai epi tēn prōtēn monēn.
And angels were called days. With the angels who are with the sun, he says, they will be ranked (the sun being like the head of one body), and they too will some day, according to a certain period, be rulers of days, as the one set over the sun will advance to a greater office, to which the one before him in the same place has moved on. And again, rising by advancement, they will come to the first abode.
Notes and citation
Summary: The saved will be ranked with the sun's angels and in time rule the days, as each angel advances to a higher office, rising to the first abode.
- This is Clement's (or his source's) view of progressive advancement after death.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.6 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-6). (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.
56.7Stählin 3:153
ἀλλὰ κατὰ τὸν παρῳχηκότα »ἔθετο« τοὺς [τε] πρωτοκτίστους ἀγγέλους εἰς τὸ μηκέτι κατὰ τὴν πρόνοιαν τῷ ὡρισμένῳ λειτουργεῖν, ἀλλʼ εἶναι ἐν ἀναπαύσει καὶ πρὸς μόνῃ τῇ θεωρίᾳ τοῦ θεοῦ· οἱ δὲ προσεχέστεροι τούτοις προκόψουσιν εἰς ἣν ἐκεῖνοι ἀπολελοίπασι τάξιν, καὶ οὕτως οἱ ὑποβεβηκότες ἀναλόγως.
alla kata ton parǭchēkota »etheto« tous [te] prōtoktistous angelous eis to mēketi kata tēn pronoian tǭ hōrismenǭ leitourgein, allʼ einai en anapausei kai pros monę̄ tę̄ theōrią tou theou; hoi de prosechesteroi toutois prokopsousin eis hēn ekeinoi apoleloipasi taxin, kai houtōs hoi hypobebēkotes analogōs.
But according to the past tense, “he set” the first-created angels no longer to minister by providence to what is appointed, but to be at rest and devoted to the contemplation of God alone; and those next to them will advance to the rank they have left, and so the lower ones proportionately.
Notes and citation
Summary: In the past sense, God set the highest angels in rest and contemplation, and the others advance in rank.
- The bracketed word in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (iota subscript missing): πρὸς μόνῃ τῆ θεωρίᾳ → πρὸς μόνῃ τῇ θεωρίᾳ.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 56.7 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-56-7). (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 57
57.1Stählin 3:153
Εἰσὶν οὖν κατὰ τὸν ἀπόστολον οἱ ἐν τῇ ἄκρᾳ ἀποκαταστάσει πρωτόκτιστοι· »θρόνοι« δʼ ἂν εἶεν, καίτοι δυνάμεις ὄντες, οἱ πρωτόκτιστοι διὰ τὸ ἀναπαύεσθαι ἐν αὐτοῖς τὸν θεόν, ὡς καὶ ἐν τοῖς πιστεύουσιν.
Eisin oun kata ton apostolon hoi en tę̄ akrą apokatastasei prōtoktistoi; »thronoi« dʼ an eien, kaitoi dynameis ontes, hoi prōtoktistoi dia to anapauesthai en autois ton theon, hōs kai en tois pisteuousin.
According to the apostle, then, the first-created are those in the highest restoration; and the first-created, though they are powers, would be “thrones” because God rests in them, as also in those who believe.
Col 1:16 (allusion, high confidence)
Notes and citation
Summary: The first-created angels are the “thrones,” because God rests in them, as he does in believers.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 57.1 (Stählin 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-57-1). (abbreviation not yet checked)
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57.2Stählin 3:153–154
ἕκαστος γὰρ κατὰ τὴν ἰδίαν προκοπὴν οἰκείαν ἔχει τὴν περὶ θεοῦ γνῶσιν, ἐφʼ ᾗ γνώσει ἀναπαύεται ὁ θεός, ἀιδίων γενομένων διὰ τῆς γνώσεως τῶν ἐγνωκότων.
hekastos gar kata tēn idian prokopēn oikeian echei tēn peri theou gnōsin, ephʼ hę̄ gnōsei anapauetai ho theos, aidiōn genomenōn dia tēs gnōseōs tōn egnōkotōn.
For each, according to his own advancement, has his own knowledge of God, on which knowledge God rests, those who know becoming eternal through their knowledge.
Notes and citation
Summary: God rests on each one's knowledge of him, and knowledge makes the knower eternal.
Notes on the original text
- Digital text corrected (elision mark missing): ἐφ ᾗ γνώσει → ἐφʼ ᾗ γνώσει.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 57.2 (Stählin 3:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-57-2). (abbreviation not yet checked)
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57.3Stählin 3:154
καὶ μή τι τὸ »ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ« οὕτως ἐξακούεται· ἐν τῷ ἡλίῳ ἔθετο, τουτέστιν ἐν [τῷ θεῷ, ] τῷ ἢλ ἤγουν θεῷ, ὡς ἐν τῷ εὐαγγελίῳ »ἠλὶ ἠλὶ« ἀντὶ τοῦ »θεέ μου, θεέ μου«.
kai mē ti to »en tǭ hēliǭ etheto to skēnōma autou« houtōs exakouetai; en tǭ hēliǭ etheto, toutestin en [tǭ theǭ, ] tǭ ēl ēgoun theǭ, hōs en tǭ euangeliǭ »ēli ēli« anti tou »thee mou, thee mou«.
And perhaps “in the sun he set his tent” is to be understood in this way: in the sun (ἐν τῷ ἡλίῳ) he set it, that is, in the El, that is, in God, as in the Gospel “Eli, Eli” instead of “My God, my God.”
Matt 27:46 (quotation, high confidence)
Notes and citation
Summary: Perhaps “in the sun” (ἡλίῳ) conceals the Hebrew El, “God,” as in Christ's cry “Eli, Eli.”
- A wordplay on the Greek ἡλίῳ (“sun”) and the Hebrew El (“God”). The allusion is Matt 27:46. The bracketed words in the Greek are the editor's deletion.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 57.3 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-57-3). (abbreviation not yet checked)
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57.4Stählin 3:154
καὶ τὸ »ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου« οἱ τελειωθέντες εἰσὶν ἐξ ἀνθρώπων, ἀγγέλων, ἀρχαγγέλων εἰς τὴν πρωτόκτιστον τῶν ἀγγέλων φύσιν.
kai to »hyperanō pasēs archēs kai exousias kai dynameōs kai pantos onomatos onomazomenou« hoi teleiōthentes eisin ex anthrōpōn, angelōn, archangelōn eis tēn prōtoktiston tōn angelōn physin.
And “far above every principality and authority and power and every name that is named” are those who have been perfected, from men, angels, and archangels, into the first-created nature of angels.
Eph 1:21 (quotation, high confidence)
Notes and citation
Summary: Those far above every power are the perfected, raised into the nature of the highest angels.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 57.4 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-57-4). (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.
57.5Stählin 3:154
οἱ γὰρ ἐξ ἀνθρώπων εἰς ἀγγέλους μεταστάντες χίλια ἔτη μαθητεύονται ὑπὸ τῶν ἀγγέλων, εἰς τελειότητα ἀποκαθιστάμενοι· εἶτα οἱ μὲν διδάξαντες μετατίθενται εἰς ἀρχαγγελικὴν ἐξουσίαν, οἱ μαθόντες δὲ τοὺς ἐξ ἀνθρώπων αὖθις μεθισταμένους εἰς ἀγγέλους μαθητεύουσιν, ἔπειτα οὕτως περιόδοις ῥηταῖς ἀποκαθίστανται τῇ οἰκείᾳ τοῦ σώματος ἀγγελοθεσίᾳ.
hoi gar ex anthrōpōn eis angelous metastantes chilia etē mathēteuontai hypo tōn angelōn, eis teleiotēta apokathistamenoi; eita hoi men didaxantes metatithentai eis archangelikēn exousian, hoi mathontes de tous ex anthrōpōn authis methistamenous eis angelous mathēteuousin, epeita houtōs periodois rhētais apokathistantai tę̄ oikeią tou sōmatos angelothesią.
For those who pass from human beings into angels are taught by the angels for a thousand years, being restored to perfection; then those who taught are transferred to archangelic authority, and those who learned in turn teach those who pass again from human beings into angels; then in this way, in fixed periods, they are restored to the proper angelic state of the body.
Notes and citation
Summary: Those who become angels are taught for a thousand years, then teach others, rising by periods to higher rank.
- A speculative scheme of progressive perfection; its source is uncertain.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 57.5 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-57-5). (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 58
58.1Stählin 3:154
»Ὁ νόμος τοῦ θεοῦ ἄμωμος, ἐπιστρέφων ψυχάς.« »νόμος καὶ λόγος« αὐτὸς ὁ σωτὴρ λέγεται, ὡς Πέτρος ἐν Κηρύγματι καὶ ὁ προφήτης· »ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ.«
»Ho nomos tou theou amōmos, epistrephōn psychas.« »nomos kai logos« autos ho sōtēr legetai, hōs Petros en Kērygmati kai ho prophētēs; »ek gar Siōn exeleusetai nomos, kai logos kyriou ex Hierousalēm.«
“The law of God is blameless, converting souls.” The Savior himself is called “law and word,” as Peter says in the Preaching, and the prophet: “For out of Zion will go forth the law, and the word of the Lord from Jerusalem.”
Ps 19:7 (18:8 LXX) (quotation, high confidence) · Isa 2:3 (quotation, high confidence) · Mic 4:2 (quotation, medium confidence)
Notes and citation
Summary: The law that converts souls is Christ, called “law and word” in the Preaching of Peter and in Isaiah.
- The quotations are Ps 19:7 (18:8 LXX) and Isa 2:3 (Mic 4:2).
Extrabiblical texts: Ker. Pet. (Preaching of Peter; allusion)
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 58.1 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-58-1). (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 59
59.1Stählin 3:154
»Ἡ μαρτυρία κυρίου πιστή, σοφίζουσα νήπια«, ἡ διαθήκη κυρίου ἀληθής, σοφίζουσα νηπίους, τοὺς ἀκάκους τούς τε ἀποστόλους, ἔπειτα καὶ ἡμᾶς.
»Hē martyria kyriou pistē, sophizousa nēpia«, hē diathēkē kyriou alēthēs, sophizousa nēpious, tous akakous tous te apostolous, epeita kai hēmas.
“The testimony of the Lord is faithful, making infants wise”: the covenant of the Lord is true, making wise the infants, the innocent, the apostles, and then us too.
Ps 19:7 (18:8 LXX) (quotation, high confidence)
Notes and citation
Summary: The Lord's testimony makes the simple wise: the apostles and us.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 59.1 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-59-1). (abbreviation not yet checked)
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59.2Stählin 3:154
ἀλλὰ καὶ ἡ αὐτοῦ τοῦ κυρίου μαρτυρία, καθʼ ἣν παθὼν ἀνέστη, ἀληθὴς γενομένη κατὰ τὸ ἔργον αὐτό, εἰς βεβαίωσιν πίστεως ἤγαγεν τὴν ἐκκλησίαν.
alla kai hē autou tou kyriou martyria, kathʼ hēn pathōn anestē, alēthēs genomenē kata to ergon auto, eis bebaiōsin pisteōs ēgagen tēn ekklēsian.
But also the testimony of the Lord himself, according to which he suffered and rose, having become true in the very deed, led the church to firmness of faith.
Notes and citation
Summary: Christ's own testimony, his suffering and resurrection, confirmed the church's faith.
Topics: Christology
Cite (SBL): Clement of Alexandria, Ecl. 59.2 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-59-2). (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 60
60.1Stählin 3:154
»Ὁ φόβος κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος.« τοὺς ἐκ φόβου εἰς πίστιν ἐπιστραφέντας καὶ δικαιοσύνην εἰς αἰῶνα παραμένειν λέγει.
»Ho phobos kyriou hagnos, diamenōn eis aiōna aiōnos.« tous ek phobou eis pistin epistraphentas kai dikaiosynēn eis aiōna paramenein legei.
“The fear of the Lord is pure, enduring forever and ever.” He says that those who have turned from fear to faith and righteousness remain forever.
Ps 19:9 (18:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Those turned by fear to faith and righteousness endure forever.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 60.1 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-60-1). (abbreviation not yet checked)
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60.2Stählin 3:154
»τὰ κρίματα κυρίου ἀληθινά«, βέβαια καὶ ἀμετακίνητα, κατʼ ἀξίαν ἀπονεμητικὰ καὶ »εἰς τὴν ἑνότητα τῆς πίστεως« ἀποκαθιστάντα τοὺς δικαίους.
»ta krimata kyriou alēthina«, bebaia kai ametakinēta, katʼ axian aponemētika kai »eis tēn henotēta tēs pisteōs« apokathistanta tous dikaious.
“The judgments of the Lord are true”: firm and unchangeable, allotting according to worth and restoring the righteous “into the unity of the faith.”
Ps 19:9 (18:10 LXX) (quotation, high confidence) · Eph 4:13 (quotation, high confidence)
Notes and citation
Summary: God's judgments are firm and just, restoring the righteous to the unity of faith.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Ecl. 60.2 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-60-2). (abbreviation not yet checked)
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60.3Stählin 3:154
τοῦτο γὰρ σημαίνει τὸ »δεδικαιωμένα ἐπὶ τὸ αὐτό«. τὰ τοιαῦτα »ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον«.
touto gar sēmainei to »dedikaiōmena epi to auto«. ta toiauta »epithymēta hyper chrysion kai lithon timion«.
For this is what “justified together” means. Such things are “more desirable than gold and precious stone.”
Ps 19:9 (18:10 LXX) (quotation, high confidence) · Ps 19:10 (18:11 LXX) (quotation, high confidence)
Notes and citation
Summary: “Justified together” means that unity; such things are more desirable than gold.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Ecl. 60.3 (Stählin 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-60-3). (abbreviation not yet checked)
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Chapter 61
61.1Stählin 3:154–155
»Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά·« οὐχ ὅτι δοῦλος οἷον Δαβίδ, ἀλλὰ πᾶς ὁ λαὸς ὁ σῳζόμενος, δοῦλος θεοῦ διʼ ὑπακοὴν ἐντολῆς κεκλημένος.
»Kai gar ho doulos sou phylassei auta;« ouch hoti doulos hoion Dabid, alla pas ho laos ho sǭzomenos, doulos theou diʼ hypakoēn entolēs keklēmenos.
“For your servant keeps them”: not a servant like David only, but all the people being saved, called God's servant through obedience to the commandment.
Ps 19:11 (18:12 LXX) (quotation, high confidence)
Notes and citation
Summary: “Your servant” means every saved person, God's servant by obedience.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 61.1 (Stählin 3:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-61-1). (abbreviation not yet checked)
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Chapter 62
62.1Stählin 3:155
»Ἐκ τῶν κρυφίων μου καθάρισόν με·« τῶν ἐννοιῶν τῶν παρὰ τὸν ὀρθὸν λόγον, τῶν ἐγκαταλειμμάτων. ταῦτα γὰρ »ἀλλότρια« λέγει δικαίου.
»Ek tōn kryphiōn mou katharison me;« tōn ennoiōn tōn para ton orthon logon, tōn enkataleimmatōn. tauta gar »allotria« legei dikaiou.
“Cleanse me from my hidden faults”: from thoughts contrary to right reason, the remnants; for these he calls “alien” to the righteous man.
Ps 19:12 (18:13 LXX) (quotation, high confidence) · Ps 19:13 (18:14 LXX) (allusion, high confidence)
Notes and citation
Summary: Hidden faults are thoughts contrary to right reason, alien to the righteous.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 62.1 (Stählin 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-62-1). (abbreviation not yet checked)
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Chapter 63
63.1Stählin 3:155
»Ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι.« ἐπʼ ἴσης τῷ· ἐὰν μή μου κατακυριεύσωσιν οἱ διώκοντές με ὥσπερ τὸν κύριον, οὐκ ἔσομαι ἄμωμος· οὐ γὰρ μάρτυς γίνεταί τις, ἐὰν μὴ διωχθῇ, οὐδὲ δίκαιος φαίνεται, ἐὰν μὴ ἀδικηθεὶς μὴ ἀνταδικήσῃ, οὐδὲ μὴν ἀνεξίκακος, | * * * *
»Ean mē mou katakyrieusōsi, tote amōmos esomai.« epʼ isēs tǭ; ean mē mou katakyrieusōsin hoi diōkontes me hōsper ton kyrion, ouk esomai amōmos; ou gar martys ginetai tis, ean mē diōchthę̄, oude dikaios phainetai, ean mē adikētheis mē antadikēsę̄, oude mēn anexikakos, | * * * *
“If they do not have dominion over me, then I will be blameless.” This is equivalent to: if those who persecute me, as they did the Lord, do not have dominion over me, I will not be blameless; for no one becomes a martyr unless he is persecuted, nor is anyone shown righteous unless, when wronged, he does not wrong in return, nor forbearing …
Textual problem in this passage: see the notes.
Ps 19:13 (18:14 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm is read as: unless persecuted like the Lord, one cannot be proved blameless; no one becomes a martyr without persecution.
- Clement reads the verse against its plain sense. The Greek breaks off (asterisks). The quotation is Ps 19:13 (18:14 LXX).
Topics: Martyrdom, Persecution
Cite (SBL): Clement of Alexandria, Ecl. 63.1 (Stählin 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-63-1). (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 64
64.1Stählin 3:155
»Κύριε, σῶσον τὸν βασιλέα«, τουτέστι τὸν εἰς βασιλείαν κεχρισμένον λαόν· οὐ γὰρ μόνον τὸν Δαβίδ· διὸ καὶ ἐπάγει· »καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε.«
»Kyrie, sōson ton basilea«, toutesti ton eis basileian kechrismenon laon; ou gar monon ton Dabid; dio kai epagei; »kai epakouson hēmōn en hę̄ an hēmerą epikalesōmetha se.«
“O Lord, save the king,” that is, the people anointed for the kingdom; not only David. That is why he adds, “and hear us on whatever day we call upon you.”
Ps 20:9 (19:10 LXX) (quotation, high confidence)
Notes and citation
Summary: “Save the king” means the people anointed for the kingdom, as the plural “hear us” shows.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Ecl. 64.1 (Stählin 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-64-1). (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 65
65.1Stählin 3:155
Τὸ ἀναβῆναι ἐπὶ τὴν καρδίαν τὸ καλὸν ὑπὸ τῆς γραφῆς λέγεται τὸ νικῆσαι τὴν καλὴν βουλήν.
To anabēnai epi tēn kardian to kalon hypo tēs graphēs legetai to nikēsai tēn kalēn boulēn.
When Scripture speaks of the good “coming up into the heart,” it means that the good counsel prevails.
1 Cor 2:9 (echo, low confidence)
Notes and citation
Summary: “Coming up into the heart” means the good purpose wins out.
- The phrase echoes 1 Cor 2:9 (Isa 64:4), “nor has it entered into the heart.”
Topics: Ethics
Cite (SBL): Clement of Alexandria, Ecl. 65.1 (Stählin 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-eclogae/52-1/#p-65-1). (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.