Excerpts from Theodotus 1.1–38.3
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).
Chapter 1
1.1Stählin 3:105
»Πάτερ,« φησί, »παρατίθεμαί σοι εἰς χεῖρας τὸ πνεῦμά μου«. ὃ προέβαλε, φησί, σαρκίον τῷ Λόγῳ ἡ Σοφία, τὸ πνευματικὸν σπέρμα, τοῦτο στολισάμενος κατῆλθεν ὁ Σωτήρ.
»Pater,« phēsi, »paratithemai soi eis cheiras to pneuma mou«. ho proebale, phēsi, sarkion tǭ Logǭ hē Sophia, to pneumatikon sperma, touto stolisamenos katēlthen ho Sōtēr.
“Father,” he says, “into your hands I commit my spirit.” What Wisdom put forth as a bit of flesh for the Word, the spiritual seed, this, he says, the Savior put on and came down.
Luke 23:46 (quotation, high confidence)
Notes and citation
Summary: The Valentinians read Christ's dying words as committing to the Father the spiritual seed that Wisdom gave him as a covering when he came down.
- This work is a set of notes by Clement: excerpts from the Valentinian teacher Theodotus and his school (introduced by “he says” or “they say”), mixed with Clement's own comments (often introduced by “we say”). The translation keeps these markers so that the reader can tell whose view is given. Wisdom (Sophia) is a figure of the Valentinian myth. The quotation is Luke 23:46.
Notes on the original text
- Digital text corrected (stray space before the closing quotation mark): ερ, « → ερ,«.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 1.1 (Stählin 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:105
ὅθεν ἐν τῷ πάθει τὴν Σοφίαν παρατίθεται τῷ πατρί, ἵνα αὐτὴν ἀπολάβῃ παρὰ τοῦ πατρὸς καὶ μὴ κατασχεθῇ ἐνταῦθα ὑπὸ τῶν στερίσκειν δυναμένων· οὕτως πᾶν πνευματικὸν σπέρμα, τοὺς ἐκλεκτούς, διὰ τῆς προειρημένης φωνῆς παρατίθεται.
hothen en tǭ pathei tēn Sophian paratithetai tǭ patri, hina autēn apolabę̄ para tou patros kai mē kataschethę̄ entautha hypo tōn steriskein dynamenōn; houtōs pan pneumatikon sperma, tous eklektous, dia tēs proeirēmenēs phōnēs paratithetai.
So in his passion he commits Wisdom to the Father, so that he may receive her back from the Father and she may not be held back here by those able to rob her; and so by the words just quoted he commits every spiritual seed, the elect.
Notes and citation
Summary: In this reading, at his passion Christ entrusts Wisdom, and with her all the elect, to the Father.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 1.2 (Stählin 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:105
Τὸ ἐκλεκτὸν σπέρμα φαμὲν καὶ σπινθῆρα ζωπυρούμενον ὑπὸ τοῦ Λόγου καὶ κόρην ὀφθαλμοῦ καὶ κόκκον σινάπεως καὶ ζύμην τὰ
To eklekton sperma phamen kai spinthēra zōpyroumenon hypo tou Logou kai korēn ophthalmou kai kokkon sinapeōs kai zymēn ta
We say that the elect seed is both a spark kindled by the Word, and the pupil of the eye, and a grain of mustard seed, and leaven, which unites in faith the kinds that
Deut 32:10 (echo, medium confidence) · Matt 13:31 (allusion, high confidence) · Matt 13:33 (allusion, high confidence)
Notes and citation
Summary: Clement's own view: the elect seed is a spark, the pupil of the eye, a mustard seed, and leaven,
- Here Clement speaks (“we say”). The images are from Deut 32:10 (the pupil of the eye), Matt 13:31, and Matt 13:33. The sentence continues in the next section.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 1.3 (Stählin 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 2
2.1Stählin 3:105–106
δόξαντα καταδιῃρῆσθαι γένη ἑνοποιοῦσαν εἰς πίστιν. οἱ δʼ ἀπὸ Οὐαλεντίνου πλασθέντος φασὶ τοῦ ψυχικοῦ σώματος τῇ ἐκλεκτῇ ψυχῇ οὔσῃ ἐν ὕπνῳ ἐντεθῆναι ὑπὸ τοῦ Λόγου σπέρμα ἀρρενικόν. ὅπερ ἐστὶν ἀπόρροια τοῦ ἀγγελικοῦ, ἵνα μὴ ὑστέρημα ᾖ.
doxanta katadię̄rēsthai genē henopoiousan eis pistin. hoi dʼ apo Oualentinou plasthentos phasi tou psychikou sōmatos tę̄ eklektę̄ psychę̄ ousę̄ en hypnǭ entethēnai hypo tou Logou sperma arrenikon. hoper estin aporroia tou angelikou, hina mē hysterēma ę̄.
seemed to be divided. But the followers of Valentinus say that when the psychic body was formed, a male seed was placed by the Word in the elect soul while it was asleep, which is an emanation of the angelic element, so that there might be no deficiency.
Gen 2:21 (allusion, medium confidence)
Notes and citation
Summary: which unites what seemed divided. The Valentinians say the Word placed a male spiritual seed in the elect soul while Adam slept.
- “Psychic” (ψυχικός) is the Valentinian middle class of beings, between the “material” and the “spiritual”; it is kept as a technical term.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 2.1 (Stählin 3:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:106
καὶ τοῦτο ἐζύμωσεν. τὰ δόξαντα καταδιῃρῆσθαι ἑνοποιοῦν, τὴν ψυχὴν καὶ τὴν σάρκα. ἃ καὶ ἐν μερισμῷ ὑπὸ τῆς Σοφίας προηνέχθη· ὕπνος δὲ [ἦν] Ἀδὰμ ἦν λήθη τῆς ψυχῆς, ἣ συνεῖχε μὴ διαλυθῆναι τὸ σπέρμα τὸ πνευματικόν, ὅπερ ἐνέθηκεν τῇ ψυχῇ ὁ Σωτήρ. τὸ σπέρμα δʼ ἀπόρροια ἦν τοῦ ἄρρενος καὶ ἀγγελικοῦ. διὰ τοῦτο λέγει ὁ Σωτήρ· »σώζου σὺ
kai touto ezymōsen. ta doxanta katadię̄rēsthai henopoioun, tēn psychēn kai tēn sarka. ha kai en merismǭ hypo tēs Sophias proēnechthē; hypnos de [ēn] Adam ēn lēthē tēs psychēs, hē syneiche mē dialythēnai to sperma to pneumatikon, hoper enethēken tę̄ psychę̄ ho Sōtēr. to sperma dʼ aporroia ēn tou arrenos kai angelikou. dia touto legei ho Sōtēr; »sōzou sy
And this leavened, uniting the things that seemed divided, the soul and the flesh, which had been brought forth by Wisdom in division. Adam's sleep was the soul's forgetting, which held the spiritual seed together so that it would not be dissolved, the seed that the Savior placed in the soul. The seed was an emanation of the male and angelic. That is why the Savior says, “Save yourself and your soul.”
Gen 19:17 (echo, low confidence)
Notes and citation
Summary: The seed acted as leaven; Adam's sleep was the soul's forgetfulness, which preserved the spiritual seed.
- The bracketed word in the Greek is the editor's deletion. The saying “Save yourself and your soul” is not in the canonical Gospels (compare Gen 19:17); it continues in the next section.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 2.2 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 3
3.1Stählin 3:106
καὶ ἡ ψυχή σου.« ἐλθὼν οὖν ὁ Σωτὴρ τὴν ψυχὴν ἐξύπνισεν, ἐξῆψεν δὲ τὸν σπινθῆρα· δύναμις γὰρ οἱ λόγοι τοῦ κυρίου. διὰ τοῦτο εἴρηκεν· »λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων.«
kai hē psychē sou.« elthōn oun ho Sōtēr tēn psychēn exypnisen, exēpsen de ton spinthēra; dynamis gar hoi logoi tou kyriou. dia touto eirēken; »lampsatō to phōs hymōn emprosthen tōn anthrōpōn.«
When the Savior came, then, he awakened the soul and kindled the spark; for the words of the Lord are power. That is why he said, “Let your light shine before men.”
Matt 5:16 (quotation, high confidence)
Notes and citation
Summary: Christ awakened the soul and kindled its spark, since his words are power.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 3.1 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:106
καὶ μετὰ τὴν ἀνάστασιν ἐμφυσῶν τὸ πνεῦμα τοῖς ἀποστόλοις τὸν μὲν χοῦν, καθάπερ τέφραν, ἀπεφύσα καὶ ἐχώριζεν, ἐξῆπτε δὲ τὸν σπινθῆρα καὶ ἐζωπύρει.
kai meta tēn anastasin emphysōn to pneuma tois apostolois ton men choun, kathaper tephran, apephysa kai echōrizen, exēpte de ton spinthēra kai ezōpyrei.
And after the resurrection, breathing the Spirit on the apostles, he blew away the dust like ashes and separated it, but kindled the spark and brought it to life.
John 20:22 (allusion, high confidence)
Notes and citation
Summary: When Christ breathed the Spirit on the apostles, he blew away the earthly dust and rekindled their spark.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 3.2 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 4
4.1Stählin 3:106
Ὁ κύριος διὰ πολλὴν ταπεινοφροσύνην οὐχ ὡς ἄγγελος ὤφθη, ἀλλʼ ὡς ἄνθρωπος, καὶ ὅτε ἐν δόξῃ ὤφθη τοῖς ἀποστόλοις ἐπὶ τοῦ ὄρους, οὐ διʼ ἑαυτὸν ἐποίησεν δεικνὺς ἑαυτόν, ἀλλὰ τὴν ἐκκλησίαν, ἥτις ἐστὶ »τὸ γένος τὸ ἐκλεκτόν«, ἵνα μάθῃ τὴν προκοπὴν αὐτοῦ μετὰ τὴν ἐκ τῆς σαρκὸς ἔξοδον.
Ho kyrios dia pollēn tapeinophrosynēn ouch hōs angelos ōphthē, allʼ hōs anthrōpos, kai hote en doxę̄ ōphthē tois apostolois epi tou orous, ou diʼ heauton epoiēsen deiknys heauton, alla tēn ekklēsian, hētis esti »to genos to eklekton«, hina mathę̄ tēn prokopēn autou meta tēn ek tēs sarkos exodon.
Through great humility the Lord appeared not as an angel but as a man. And when he appeared in glory to the apostles on the mountain, he did it not for his own sake, showing himself, but for the church, which is “the chosen race,” so that it might learn its own advancement after its departure from the flesh.
Matt 17:2 (allusion, high confidence) · 1 Pet 2:9 (quotation, high confidence) · Phil 2:7 (echo, medium confidence)
Notes and citation
Summary: Clement: at the Transfiguration Christ revealed his glory for the church's sake, to show its future after death.
- The allusions are Matt 17:1–2 and 1 Pet 2:9.
Topics: Christology, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 4.1 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:106
αὐτὸς γὰρ καὶ ἄνω φῶς ἦν καὶ ἔστι τὸ ἐπιφανὲν ἐν σαρκὶ καὶ τὸ ἐνταῦθα ὀφθὲν οὐχ ὕστερον τοῦ ἄνω.
autos gar kai anō phōs ēn kai esti to epiphanen en sarki kai to entautha ophthen ouch hysteron tou anō.
For he himself was light above, and is that which appeared in flesh; and what was seen here is not later than what is above,
Notes and citation
Summary: Christ was and is the light above, the same that appeared in the flesh,
Notes on the original text
- Digital text corrected (breathing and accent missing): φῶς ἦν καὶ ἐστὶ τὸ → φῶς ἦν καὶ ἔστι τὸ.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 4.2 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
4.3Stählin 3:106
οὐδὲ διεκέκοπτο ᾗ ἄνωθεν μετέστη δεῦρο, τόπον ἐκ τόπου ἀμεῖβον, ὡς τὸν μὲν ἐπιλαβεῖν, τὸν δὲ ἀπολιπεῖν· ἀλλʼ ἦν τὸ πάντῃ ὂν καὶ παρὰ τῷ πατρὶ κἀνταῦθα· δύναμις γὰρ ἦν τοῦ πατρός. ἄλλως τε ἐχρῆν κἀκεῖνον πληρωθῆναι τὸν λόγον τοῦ σωτῆρος, ὃν εἶπεν· »εἰσί τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐν δόξῃ.« εἶδον οὖν καὶ ἐκοιμήθησαν ὅ τε Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης.
oude diekekopto hę̄ anōthen metestē deuro, topon ek topou ameibon, hōs ton men epilabein, ton de apolipein; allʼ ēn to pantę̄ on kai para tǭ patri kantautha; dynamis gar ēn tou patros. allōs te echrēn kakeinon plērōthēnai ton logon tou sōtēros, hon eipen; »eisi tines tōn hōde hestēkotōn, hoi ou mē geusontai thanatou, heōs an idōsi ton huion tou anthrōpou en doxę̄.« eidon oun kai ekoimēthēsan ho te Petros kai Iakōbos kai Iōannēs.
nor was he cut off when he moved from above to here, exchanging place for place, so as to take one and leave the other; but he was the one who is everywhere, both with the Father and here; for he was the power of the Father. Besides, that saying of the Savior had to be fulfilled, which he spoke: “There are some of those standing here who will not taste death until they see the Son of Man in glory.” So Peter, James, and John saw and fell asleep.
Matt 16:28 (quotation, high confidence) · Mark 9:1 (quotation, medium confidence) · Luke 9:27 (quotation, medium confidence) · 1 Cor 1:24 (echo, medium confidence)
Notes and citation
Summary: Christ did not leave the Father to come to earth but was present in both; the Transfiguration fulfilled his saying that some would see the Son of Man in glory before death.
- The quotation is a form of Matt 16:28 (Mark 9:1; Luke 9:27).
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 4.3 (Stählin 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-4-3). (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 5
5.1Stählin 3:106–107
Πῶς οὖν τὴν μὲν ὄψιν τὴν φωτεινὴν ἰδόντες οὐκ ἐξεπλάγησαν, τὴν δὲ φωνὴν ἀκούσαντες ἔπεσον ἐπὶ γῆν; ὅτι ὦτα τυγχάνει ἀπιστότερα ὀφθαλμῶν καὶ ἡ παρὰ δόξαν φωνὴ μᾶλλον ἐκπλήσσει.
Pōs oun tēn men opsin tēn phōteinēn idontes ouk exeplagēsan, tēn de phōnēn akousantes epeson epi gēn? hoti ōta tynchanei apistotera ophthalmōn kai hē para doxan phōnē mallon ekplēssei.
How then, when they saw the luminous sight, were they not astonished, but when they heard the voice they fell on the ground? Because ears are less believing than eyes, and an unexpected voice astonishes more.
Matt 17:6 (allusion, high confidence)
Notes and citation
Summary: At the Transfiguration the disciples fell down at the voice, not the sight, because an unexpected voice astonishes more.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 5.1 (Stählin 3:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:107
ὁ δὲ Ἰωάννης ὁ βαπτιστὴς τῆς φωνῆς ἀκούσας οὐκ ἐφοβήθη, ὡς ἂν ἐν πνεύματι ἀκούσας συνήθει τῆς τοιαύτης φωνῆς· καθὸ δὲ ἄνθρωπός τίς ἐστι μόνον, ἀκούσας κατεπλάγη· διὸ καὶ λέγει αὐτοῖς ὁ σωτήρ· »μηδενὶ εἴπητε ὃ εἴδετε.«
ho de Iōannēs ho baptistēs tēs phōnēs akousas ouk ephobēthē, hōs an en pneumati akousas synēthei tēs toiautēs phōnēs; katho de anthrōpos tis esti monon, akousas kateplagē; dio kai legei autois ho sōtēr; »mēdeni eipēte ho eidete.«
John the Baptist was not afraid when he heard the voice, since he heard it in the Spirit as one accustomed to such a voice; but anyone who is merely a man is astonished on hearing it. That is why the Savior also says to them, “Tell no one what you have seen.”
Matt 3:17 (allusion, medium confidence) · Matt 17:9 (quotation, high confidence)
Notes and citation
Summary: John the Baptist heard the voice without fear in the Spirit; Christ told the disciples to tell no one what they had seen.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 5.2 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:107
καίτοι οὐδὲ σαρκικοῖς ὀφθαλμοῖς τὸ φῶς ἑωράκεισαν (οὐδὲν γὰρ συγγενὲς καὶ οἰκεῖον ἐκείνῳ τῷ φωτὶ καὶ τῇδε τῇ σαρκί), ἀλλʼ ὡς ἡ δύναμις καὶ ἡ βούλησις τοῦ σωτῆρος ἐνεδυνάμωσεν τὴν σάρκα εἰς τὸ θεάσασθαι· ἄλλως τε καὶ ὃ ἡ ψυχὴ εἶδεν, μετέδωκεν κοινωνούσῃ τῇ
kaitoi oude sarkikois ophthalmois to phōs heōrakeisan (ouden gar syngenes kai oikeion ekeinǭ tǭ phōti kai tę̄de tę̄ sarki), allʼ hōs hē dynamis kai hē boulēsis tou sōtēros enedynamōsen tēn sarka eis to theasasthai; allōs te kai ho hē psychē eiden, metedōken koinōnousę̄ tę̄
And yet they had not seen the light with fleshly eyes (for there is nothing akin or proper to that light and this flesh), but as the power and will of the Savior strengthened the flesh to behold it; and besides, what the soul saw it shared with the flesh, its companion,
Notes and citation
Summary: They saw the light not with fleshly eyes but because Christ's power strengthened them, the soul sharing its vision with the body.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 5.3 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
5.4Stählin 3:107
σαρκὶ διὰ τὸ συμπεπλέχθαι αὐτῇ. τὸ δὲ »μηδενὶ εἴπητε«, ἵνα μὴ ὅ ἐστιν ὁ κύριος νοήσαντες, ἀπόσχωνται τοῦ ἐπιβάλλειν τῷ κυρίῳ τὰς χεῖρας καὶ ἀτελὴς ἡ οἰκονομία γένηται καὶ ὁ θάνατος ἀπόσχηται τοῦ κυρίου, ὡς μάτην πειράζων ἐπὶ ἀνηνύτῳ.
sarki dia to sympeplechthai autę̄. to de »mēdeni eipēte«, hina mē ho estin ho kyrios noēsantes, aposchōntai tou epiballein tǭ kyriǭ tas cheiras kai atelēs hē oikonomia genētai kai ho thanatos aposchētai tou kyriou, hōs matēn peirazōn epi anēnytǭ.
because it is intertwined with it. “Tell no one,” so that, having understood what the Lord is, they might not refrain from laying hands on the Lord, and the plan be left unfulfilled, and death keep away from the Lord, as trying in vain at an impossible task.
Notes and citation
Summary: Christ commanded silence so that his enemies would not hold back from putting him to death, which would have left the plan of salvation unfulfilled.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 5.4 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-5-4). (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.
5.5Stählin 3:107
καὶ ἔτι ἡ μὲν ἐν τῷ ὄρει φωνὴ τοῖς ἤδη συνιεῖσιν ἐκλεκτοῖς ἐγένετο, διὸ καὶ ἐθαύμασαν μαρτυρουμένου τοῦ πιστευομένου, ἡ δὲ ἐπὶ τῷ ποταμῷ τοῖς μέλλουσι πιστεύειν. διὸ καὶ ἠμελήθη ἡ φωνὴ αὐτοῖς προκατεχομένοις ἐπὶ τῇ τῶν νομοδιδασκάλων ἀγωγῇ.
kai eti hē men en tǭ orei phōnē tois ēdē synieisin eklektois egeneto, dio kai ethaumasan martyroumenou tou pisteuomenou, hē de epi tǭ potamǭ tois mellousi pisteuein. dio kai ēmelēthē hē phōnē autois prokatechomenois epi tę̄ tōn nomodidaskalōn agōgę̄.
Further, the voice on the mountain came to the elect who already understood, which is why they marveled when the one they believed in was testified to; but the voice at the river came to those who were going to believe. That is why the voice was disregarded by them, since they were preoccupied with the teaching of the teachers of the law.
Matt 17:5 (allusion, high confidence) · Matt 3:17 (allusion, high confidence)
Notes and citation
Summary: The voice at the Transfiguration came to believers, the voice at the Jordan to those not yet believing, who ignored it.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 5.5 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-5-5). (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 6
6.1Stählin 3:107
Τὸ »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος« οἱ ἀπὸ Οὐαλεντίνου οὕτως ἐκδέχονται.
To »en archę̄ ēn ho logos kai ho logos ēn pros ton theon kai theos ēn ho logos« hoi apo Oualentinou houtōs ekdechontai.
The followers of Valentinus interpret “In the beginning was the Word, and the Word was with God, and the Word was God” in this way.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: The Valentinian reading of John 1:1 follows.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 6.1 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:107
ἀρχὴν μὲν γὰρ τὸν Μονογενῆ λέγουσιν, ὃν καὶ θεὸν προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς ἄντικρυς θεὸν αὐτὸν δηλοῖ λέγων· »ὁ μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.«
archēn men gar ton Monogenē legousin, hon kai theon prosagoreuesthai, hōs kai en tois hexēs antikrys theon auton dēloi legōn; »ho monogenēs theos ho ōn eis ton kolpon tou patros, ekeinos exēgēsato.«
They say that the Beginning is the Only-begotten, who is also called God, as in what follows he plainly shows him to be God, saying, “The only-begotten God, who is in the bosom of the Father, has declared him.”
John 1:18 (quotation, high confidence)
Notes and citation
Summary: They identify “the Beginning” with the Only-begotten, called God in John 1:18.
- The quotation is John 1:18 with the reading “only-begotten God.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 6.2 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-6-2). (abbreviation not yet checked)
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6.3Stählin 3:107
τῷ δὲ λόγῳ τῷ ἐν τῇ ἀρχῇ, τοῦτʼ ἐστὶν ἐν τῷ Μονογενεῖ, ἐν τῷ Νῷ καὶ τῇ Ἀληθείᾳ, μηνύει τὸν Χριστόν, τὸν Λόγον καὶ τὴν Ζωήν· ὅθεν εἰκότως καὶ αὐτὸν θεὸν λέγει τὸν ἐν τῷ θεῷ τῷ Νῷ ὄντα.
tǭ de logǭ tǭ en tę̄ archę̄, toutʼ estin en tǭ Monogenei, en tǭ Nǭ kai tę̄ Alētheią, mēnyei ton Christon, ton Logon kai tēn Zōēn; hothen eikotōs kai auton theon legei ton en tǭ theǭ tǭ Nǭ onta.
And by the Word that was in the Beginning, that is, in the Only-begotten, in Mind and Truth, he indicates Christ, the Word and Life; hence he fittingly calls him God too, being in God, in Mind.
Notes and citation
Summary: They see in John's prologue their pairs of aeons: Mind and Truth, Word and Life.
- Mind, Truth, Word, and Life are aeons (divine emanations) in the Valentinian system.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 6.3 (Stählin 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-6-3). (abbreviation not yet checked)
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6.4Stählin 3:107–108
»ὃ γέγονεν ἐν αὐτῷ« τῷ λόγῳ, »ζωὴ ἦν«, ἡ σύζυγος· διὸ καὶ φησιν ὁ κύριος· »ἐγώ εἰμι ἡ ζωή.«
»ho gegonen en autǭ« tǭ logǭ, »zōē ēn«, hē syzygos; dio kai phēsin ho kyrios; »egō eimi hē zōē.«
“What came into being in him,” the Word, “was life,” his consort; that is why the Lord also says, “I am the life.”
John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence) · John 11:25 (quotation, high confidence)
Notes and citation
Summary: They read “life” in John 1:4 as the Word's female consort.
- The quotations are John 1:3–4 (with the punctuation “what came into being in him was life”) and John 11:25 (14:6).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 6.4 (Stählin 3:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-6-4). (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 7
7.1Stählin 3:108
Ἄγνωστος οὖν ὁ πατὴρ ὢν ἠθέλησεν γνωσθῆναι τοῖς αἰῶσι, καὶ διὰ τῆς ἐνθυμήσεως τῆς ἑαυτοῦ, ὡς ἂν ἑαυτὸν ἐγνωκώς, πνεῦμα γνώσεως οὔσης ἐν γνώσει προέβαλε τὸν Μονογενῆ. γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως, τουτέστι τῆς πατρικῆς ἐνθυμήσεως. προελθὼν γνῶσις. τουτέστιν ὁ υἱὸς.
Agnōstos oun ho patēr ōn ēthelēsen gnōsthēnai tois aiōsi, kai dia tēs enthymēseōs tēs heautou, hōs an heauton egnōkōs, pneuma gnōseōs ousēs en gnōsei proebale ton Monogenē. gegonen oun kai ho apo gnōseōs, toutesti tēs patrikēs enthymēseōs. proelthōn gnōsis. toutestin ho huios.
The Father, then, being unknown, wished to be known to the Aeons, and through his own thought, as though knowing himself, a spirit of knowledge existing in knowledge, he put forth the Only-begotten. He who came from knowledge, that is, from the Father's thought, has become knowledge too, that is, the Son,
Notes and citation
Summary: In the Valentinian account, the unknown Father, wishing to be known, put forth the Only-begotten, who is knowledge,
Notes on the original text
- Digital text corrected (wrong accent on ὢν): ὁ πατὴρ ὤν ἠθέλησεν → ὁ πατὴρ ὢν ἠθέλησεν.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 7.1 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-7-1). (abbreviation not yet checked)
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7.2Stählin 3:108
ὅτι »διʼ υἱοῦ ὁ πατὴρ ἐγνώσθη«. τὸ δὲ τῆς ἀγάπης πνεῦμα κέκραται τῷ τῆς γνώσεως, ὡς πατὴρ υἱῷ καὶ ἐνθύμησις ἀληθείᾳ. ἀπʼ ἀληθείας προελθὸν ὡς ἀπὸ ἐνθυμήσεως ἡ γνῶσις.
hoti »diʼ huiou ho patēr egnōsthē«. to de tēs agapēs pneuma kekratai tǭ tēs gnōseōs, hōs patēr huiǭ kai enthymēsis alētheią. apʼ alētheias proelthon hōs apo enthymēseōs hē gnōsis.
since “through the Son the Father was known.” And the spirit of love has been mingled with the spirit of knowledge, as Father with Son and Thought with Truth; the spirit of love came forth from Truth, as knowledge from Thought.
Matt 11:27 (echo, medium confidence)
Notes and citation
Summary: since the Father is known through the Son; love and knowledge are joined as Father and Son, Thought and Truth.
- The quoted saying echoes Matt 11:27 (John 1:18); it is not an exact quotation.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 7.2 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-7-2). (abbreviation not yet checked)
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7.3Stählin 3:108
καὶ ὁ μὲν μείνας »μονογενὴς υἱὸς εἰς τὸν κόλπον τοῦ πατρὸς« τὴν ἐνθύμησιν διὰ τῆς γνώσεως ἐξηγεῖται τοῖς αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβληθείς, ὁ δὲ ἐνταῦθα ὀφθεὶς οὐκέτι »μονογενής«, ἀλλʼ »ὡς μονογενὴς« πρὸς τοῦ ἀποστόλου προσαγορεύεται, »δόξαν ὡς μονογενοῦς«, ὅτι εἷς καὶ ὁ αὐτὸς ὢν ἐν μὲν τῇ κτίσει »πρωτότοκός« ἐστιν Ἰησοῦς, ἐν δὲ πληρώματι μονογενής· ὁ δὲ αὐτός ἐστι τοιοῦτος ὢν ἑκάστῳ τόπῳ οἷος κεχωρῆσθαι δύναται.
kai ho men meinas »monogenēs huios eis ton kolpon tou patros« tēn enthymēsin dia tēs gnōseōs exēgeitai tois aiōsin, hōs an kai hypo tou kolpou autou problētheis, ho de entautha ophtheis ouketi »monogenēs«, allʼ »hōs monogenēs« pros tou apostolou prosagoreuetai, »doxan hōs monogenous«, hoti heis kai ho autos ōn en men tę̄ ktisei »prōtotokos« estin Iēsous, en de plērōmati monogenēs; ho de autos esti toioutos ōn hekastǭ topǭ hoios kechōrēsthai dynatai.
And the one who remained, “the only-begotten Son in the bosom of the Father,” explains the Thought to the Aeons through knowledge, as one put forth from his bosom; but the one who appeared here is no longer called “only-begotten” by the apostle, but “as only-begotten”: “glory as of the only-begotten.” For being one and the same, Jesus is “firstborn” in creation, but only-begotten in the Pleroma; and he is the same, being such in each place as he can be contained.
John 1:18 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Col 1:15 (quotation, high confidence)
Notes and citation
Summary: They distinguish the Only-begotten who remained in the Father's bosom from the one who appeared on earth, called “as only-begotten” and “firstborn,” though they say he is the same.
- The quotations are John 1:18, John 1:14, and Col 1:15. The Pleroma (“fullness”) is the Valentinian divine realm. “The apostle” here is John.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 7.3 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-7-3). (abbreviation not yet checked)
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7.4Stählin 3:108
καὶ οὐδέποτε τοῦ μείναντος ὁ καταβὰς μερίζεται. φησὶ γὰρ ὁ ἀπόστολος· »ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ καταβάς.«
kai oudepote tou meinantos ho katabas merizetai. phēsi gar ho apostolos; »ho gar anabas autos esti kai ho katabas.«
And the one who came down is never divided from the one who remained. For the apostle says, “For he who ascended is the same as he who descended.”
Eph 4:10 (quotation, high confidence)
Notes and citation
Summary: The one who descended is never separated from the one who remained, as Paul says.
- The quotation is a form of Eph 4:10.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 7.4 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-7-4). (abbreviation not yet checked)
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7.5Stählin 3:108
εἰκόνα δὲ τοῦ Μονογενοῦς τὸν Δημιουργὸν λέγουσιν. διὸ καὶ λυτὰ τῆς εἰκόνος τὰ ἔργα, ὅθεν καὶ ὁ κύριος εἰκόνα τῆς πνευματικῆς ἀναστάσεως ποιήσας τοὺς νεκροὺς οὓς ἤγειρεν, οὐκ ἀφθάρτους τὴν σάρκα. ἀλλʼ ὡς αὖθις ἀποθανουμένους ἤγειρεν.
eikona de tou Monogenous ton Dēmiourgon legousin. dio kai lyta tēs eikonos ta erga, hothen kai ho kyrios eikona tēs pneumatikēs anastaseōs poiēsas tous nekrous hous ēgeiren, ouk aphthartous tēn sarka. allʼ hōs authis apothanoumenous ēgeiren.
They say that the Demiurge is an image of the Only-begotten. That is why the works of the image are also perishable; hence the Lord too, making the dead whom he raised an image of the spiritual resurrection, raised them not with incorruptible flesh but as people who would die again.
Notes and citation
Summary: The Valentinians call the Creator (Demiurge) an image of the Only-begotten, so his works perish; Christ's raising of the dead was only an image of spiritual resurrection.
- The Demiurge (“craftsman”) is the Valentinian name for the lower creator god of the Old Testament.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 7.5 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-7-5). (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 8
8.1Stählin 3:108
Ἡμεῖς δὲ τὸν ἐν ταὐτότητι λόγον θεὸν ἐν θεῷ φαμεν, ὃς καὶ »εἰς τὸν κόλπον τοῦ πατρὸς« εἶναι λέγεται, ἀδιάστατος, ἀμέριστος, εἷς θεός.
Hēmeis de ton en tautotēti logon theon en theǭ phamen, hos kai »eis ton kolpon tou patros« einai legetai, adiastatos, ameristos, heis theos.
But we say that the Word in identity is God in God, who is also said to be “in the bosom of the Father,” without separation, without division, one God.
John 1:18 (quotation, high confidence) · John 1:1 (echo, high confidence)
Notes and citation
Summary: Clement's view: the Word is God in God, in the Father's bosom, undivided, one God.
- “In identity” (ἐν ταὐτότητι) means the Word in his identity with the Father.
Topics: Christology, Trinity
Cite (SBL): Clement of Alexandria, Exc. 8.1 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-8-1). (abbreviation not yet checked)
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8.2Stählin 3:108
»πάντα διʼ αὐτοῦ ἐγένετο«. κατὰ τὴν προσεχῆ ἐνέργειαν τοῦ ἐν ταὐτότητι λόγου, τά τε πνευματικὰ καὶ νοητὰ καὶ αἰσθητά. »οὗτος τὸν κόλπον τοῦ πατρὸς ἐξηγήσατο«. ὁ σωτὴρ καὶ [Ἡσαΐας »καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον αὐτῶν«, εἰς τὴν ἔννοιαν αὐτῶν τὴν ἐν τῇ ψυχῇ, ἀφʼ ἧς πρώτης ἐνεργεῖται] »πρωτότοκος πάσης κτίσεως«.
»panta diʼ autou egeneto«. kata tēn prosechē energeian tou en tautotēti logou, ta te pneumatika kai noēta kai aisthēta. »houtos ton kolpon tou patros exēgēsato«. ho sōtēr kai [Hēsaïas »kai antapodōsō ta erga autōn eis ton kolpon autōn«, eis tēn ennoian autōn tēn en tę̄ psychę̄, aphʼ hēs prōtēs energeitai] »prōtotokos pasēs ktiseōs«.
“All things came into being through him,” by the immediate activity of the Word in identity, spiritual, intelligible, and sensible things alike. “This one declared the bosom of the Father”: the Savior, “the firstborn of all creation.”
John 1:3 (quotation, high confidence) · John 1:18 (allusion, high confidence) · Col 1:15 (quotation, high confidence)
Notes and citation
Summary: All things were made through the Word; the Savior, firstborn of creation, revealed the Father.
- The quotations are John 1:3, John 1:18, and Col 1:15. The edition brackets as a later insertion a gloss on the word “bosom” from Isa 65:6 (“I will repay their works into their bosom,” that is, into their mind; Isa 65:6), which is omitted in the translation.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 8.2 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-8-2). (abbreviation not yet checked)
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8.3Stählin 3:108
ὁ δὲ ἐν ταὐτότητι μονογενής, οὗ κατὰ δύναμιν ἀδιάστατον ὁ σωτὴρ ἐνεργεῖ, οὗτός ἐστι »τὸ φῶς« τῆς ἐκκλησίας τῆς πρότερον ἐν σκότῳ καὶ ἐν ἀγνοίᾳ οὔσης.
ho de en tautotēti monogenēs, hou kata dynamin adiastaton ho sōtēr energei, houtos esti »to phōs« tēs ekklēsias tēs proteron en skotǭ kai en agnoią ousēs.
The Only-begotten in identity, by whose power the Savior works undivided, is “the light” of the church, which was formerly in darkness and ignorance.
John 1:4 (allusion, high confidence) · John 1:5 (allusion, high confidence)
Notes and citation
Summary: The Only-begotten is the light of the church, once in darkness.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 8.3 (Stählin 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-8-3). (abbreviation not yet checked)
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8.4Stählin 3:108–109
»καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν«, οἱ ἀποστατήσαντες, καὶ οἱ λοιποὶ τῶν ἀνθρώπων οὐκ ἔγνωσαν αὐτόν, καὶ ὁ θάνατος οὐ κατέσχεν αὐτόν.
»kai hē skotia auton ou katelaben«, hoi apostatēsantes, kai hoi loipoi tōn anthrōpōn ouk egnōsan auton, kai ho thanatos ou kateschen auton.
“And the darkness did not overcome him”: the apostates, and the rest of mankind did not know him, and death did not hold him.
John 1:5 (quotation, high confidence) · John 1:10 (echo, medium confidence) · Acts 2:24 (echo, medium confidence)
Notes and citation
Summary: The darkness that did not grasp him is the apostates, the rest of mankind who did not know him, and death, which could not hold him.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 8.4 (Stählin 3:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-8-4). (abbreviation not yet checked)
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Chapter 9
9.1Stählin 3:109
Ἡ πίστις οὐ μία, ἀλλὰ διάφορος. ὁ γοῦν σωτήρ φησι· »γενηθήτω σοῦ κατὰ τὴν πίστιν·« ὅθεν εἴρηται τοὺς μὲν τῆς κλήσεως ἀνθρώπους κατὰ τὴν παρουσίαν τοῦ ἀντιχρίστου πλανηθήσεσθαι· ἀδύνατον δὲ τοὺς ἐκλεκτούς· διό φησι· »καὶ εἰ δυνατόν, τοὺς ἐκλεκτούς μου.«
Hē pistis ou mia, alla diaphoros. ho goun sōtēr phēsi; »genēthētō sou kata tēn pistin;« hothen eirētai tous men tēs klēseōs anthrōpous kata tēn parousian tou antichristou planēthēsesthai; adynaton de tous eklektous; dio phēsi; »kai ei dynaton, tous eklektous mou.«
Faith is not one but various. At any rate, the Savior says, “Let it be done according to your faith.” Hence it is said that people of the calling will be led astray at the coming of the Antichrist, but the elect cannot be; that is why he says, “and, if possible, my elect.”
Matt 9:29 (quotation, high confidence) · Matt 24:24 (quotation, high confidence)
Notes and citation
Summary: Faith differs in degree: the called may be led astray by the Antichrist, but not the elect.
- The quotations are a form of Matt 9:29 and Matt 24:24.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 9.1 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-9-1). (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.
9.2Stählin 3:109
πάλιν ὅταν λέγῃ »ἐξέλθετε ἐκ τοῦ οἴκου τοῦ πατρός μου«, τοῖς κλητοῖς λέγει· πάλιν τῷ ἐξ ἀποδημίας ἐλθόντι καὶ κατεδηδοκότι τὰ ὑπάρχοντα, ᾧ τὸν σιτευτὸν ἔθυσεν μόσχον, τὴν κλῆσιν λέγει. καὶ ὅπου ὁ βασιλεὺς εἰς τὸ δεῖπνον τοῦ γάμου τοὺς ἐν ταῖς ὁδοῖς κέκληκεν.
palin hotan legę̄ »exelthete ek tou oikou tou patros mou«, tois klētois legei; palin tǭ ex apodēmias elthonti kai katedēdokoti ta hyparchonta, hǭ ton siteuton ethysen moschon, tēn klēsin legei. kai hopou ho basileus eis to deipnon tou gamou tous en tais hodois keklēken.
Again, when he says, “Go out from my Father's house,” he is speaking to the called. Again, to the one who came back from abroad and had devoured his property, for whom the father killed the fatted calf, he speaks of the calling; and where the king has called those on the roads to the wedding supper.
Luke 15:13 (allusion, high confidence) · Luke 15:23 (allusion, high confidence) · Matt 22:9 (allusion, high confidence)
Notes and citation
Summary: Some sayings are addressed to the called: the prodigal son, and those called from the roads to the wedding feast.
- “Go out from my Father's house” is not an exact Gospel quotation (compare John 2:16). The allusions are Luke 15:13, 23 and Matt 22:9–10.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 9.2 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-9-2). (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.
9.3Stählin 3:109
πάντες μὲν οὖν κέκληνται ἐπʼ ἴσης (»βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους καὶ τὸν ἥλιον ἐπιλάμπει πᾶσιν«), ἐκλέγονται δὲ οἱ μᾶλλον πιστεύσαντες, πρὸς οὓς λέγει· »τὸν πατέρα μου οὐδεὶς ἑώρακεν εἰ μὴ ὁ υἱός·« καί· »ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου·« καί· »πάτερ ἅγιε, ἁγίασον αὐτοὺς ἐν τῷ ὀνόματί σου.«
pantes men oun keklēntai epʼ isēs (»brechei gar epi dikaious kai adikous kai ton hēlion epilampei pasin«), eklegontai de hoi mallon pisteusantes, pros hous legei; »ton patera mou oudeis heōraken ei mē ho huios;« kai; »hymeis este to phōs tou kosmou;« kai; »pater hagie, hagiason autous en tǭ onomati sou.«
All, then, have been called equally (“for he rains on the just and the unjust and makes the sun shine on all”), but those who have believed more are chosen, to whom he says, “No one has seen my Father except the Son”; and, “You are the light of the world”; and, “Holy Father, sanctify them in your name.”
Matt 5:45 (quotation, high confidence) · John 6:46 (quotation, medium confidence) · Matt 5:14 (quotation, high confidence) · John 17:11 (quotation, high confidence) · John 17:17 (quotation, medium confidence) · Matt 22:14 (echo, high confidence)
Notes and citation
Summary: All are called equally, but those who believe more are chosen, to whom Christ speaks as his own.
- The quotations are Matt 5:45, John 6:46 (Matt 11:27), Matt 5:14, and John 17:11, 17.
Notes on the original text
- Digital text corrected (wrong accent on the relative οὓς): πρὸς οὕς λέγει → πρὸς οὓς λέγει.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 9.3 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:109
Ἀλλʼ οὐδὲ τὰ πνευματικὰ καὶ νοερά, οὐδὲ οἱ ἀρχάγγελοι οὐδὲ οἱ πρωτόκτιστοι οὐδὲ μὴν οὐδʼ αὐτὸς ἄμορφος καὶ ἀνείδεος καὶ ἀσχημάτιστος καὶ ἀσώματός ἐστιν, ἀλλὰ καὶ μορφὴν ἔχει ἰδίαν καὶ σῶμα ἀνὰ λόγον τῆς ὑπεροχῆς τῶν πνευματικῶν ἁπάντων, ὡς δὲ καὶ οἱ πρωτόκτιστοι ἀνὰ λόγον τῆς ὑπεροχῆς τῶν ὑπʼ αὐτοὺς οὐσιῶν.
Allʼ oude ta pneumatika kai noera, oude hoi archangeloi oude hoi prōtoktistoi oude mēn oudʼ autos amorphos kai aneideos kai aschēmatistos kai asōmatos estin, alla kai morphēn echei idian kai sōma ana logon tēs hyperochēs tōn pneumatikōn hapantōn, hōs de kai hoi prōtoktistoi ana logon tēs hyperochēs tōn hypʼ autous ousiōn.
But neither spiritual and intellectual beings, nor the archangels, nor the first-created, nor indeed he himself is without form, shape, figure, and body; but he has a form of his own and a body corresponding to his preeminence over all spiritual beings, as the first-created too have bodies corresponding to their preeminence over the beings below them.
Notes and citation
Summary: No spiritual being, not even the Son, is entirely without form or body; each has a form suited to its rank.
- “He himself” is probably the Son. “The first-created” (πρωτόκτιστοι) are the highest angels, identified below with seven beings.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.1 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-1). (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.
10.2Stählin 3:109
ὅλως γὰρ τὸ γενητὸν οὐκ ἀνούσιον μέν, οὐχ ὅμοιον δὲ μορφὴν καὶ σῶμα ἔχουσι τοῖς ἐν τῷδε τῷ κόσμῳ σώμασιν.
holōs gar to genēton ouk anousion men, ouch homoion de morphēn kai sōma echousi tois en tǭde tǭ kosmǭ sōmasin.
For in general what has come into being is not without substance, but they do not have form and body like the bodies in this world.
Notes and citation
Summary: Created beings have substance, but not bodies like those in this world.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.2 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-2). (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.
10.3Stählin 3:109
ἄρρενά τε γὰρ καὶ θήλεα τὰ ἐνταῦθα καὶ διάφορα πρὸς αὐτά· ἐκεῖ δὲ ὁ μὲν μονογενὴς καὶ ἰδίως νοερὸς ἰδέᾳ ἰδίᾳ καὶ οὐσίᾳ ἰδίᾳ κεχρημένος ἄκρως εἰλικρινεῖ καὶ ἡγεμονικωτάτῃ καὶ προσεχῶς τῆς τοῦ πατρὸς ἀπολαύων δυνάμεως, οἱ δὲ πρωτόκτιστοι, εἰ καὶ ἀριθμῷ διάφοροι καὶ ὁ καθʼ ἕκαστον περιώρισται καὶ περιγέγραπται, ἀλλʼ ἡ ὁμοιότης τῶν πραγμάτων ἑνότητα καὶ ἰσότητα καὶ ὁμοιότητα ἐνδείκνυται.
arrena te gar kai thēlea ta entautha kai diaphora pros auta; ekei de ho men monogenēs kai idiōs noeros ideą idią kai ousią idią kechrēmenos akrōs eilikrinei kai hēgemonikōtatę̄ kai prosechōs tēs tou patros apolauōn dynameōs, hoi de prōtoktistoi, ei kai arithmǭ diaphoroi kai ho kathʼ hekaston periōristai kai perigegraptai, allʼ hē homoiotēs tōn pragmatōn henotēta kai isotēta kai homoiotēta endeiknytai.
For the things here are male and female and differ from one another. But there, the Only-begotten, who is properly intellectual, has his own form and his own substance, supremely pure and most sovereign, and enjoys directly the power of the Father; while the first-created, though they differ in number and each is defined and circumscribed, yet the likeness of their conditions shows unity, equality, and likeness.
Notes and citation
Summary: Above, the Only-begotten has his own pure substance and direct access to the Father's power; the first-created differ in number but are alike and equal.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.3 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-3). (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.
10.4Stählin 3:109
οὐ γὰρ τῷδε μὲν πλέον, τῷδε δὲ ἧττον παρέσχηται τῶν ἑπτά.
ou gar tǭde men pleon, tǭde de hētton pareschētai tōn hepta.
For among the seven, more has not been granted to one and less to another.
Rev 8:2 (echo, medium confidence)
Notes and citation
Summary: The seven first-created angels are equal.
- The seven are probably the seven highest angels (compare Tob 12:15; Rev 8:2).
Extrabiblical texts: Tob 12:15 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.4 (Stählin 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-4). (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.
10.5Stählin 3:109–110
οὐδʼ ὑπολείπεταί τις αὐτοῖς προκοπή, ἐξ ἀρχῆς ἀπειληφότων τὸ τέλειον ἅμα τῇ πρώτῃ γενέσει παρὰ τοῦ θεοῦ διὰ τοῦ υἱοῦ. καὶ ὃ μὲν »φῶς ἀπρόσιτον« εἴρηται, ὡς »μονογενὴς« καὶ »πρωτότοκος«. »ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη«. οὐδὲ ἔσται τις τοιοῦτος, οὔτε τῶν πρωτοκτίστων οὔτε ἀνθρώπων.
oudʼ hypoleipetai tis autois prokopē, ex archēs apeilēphotōn to teleion hama tę̄ prōtę̄ genesei para tou theou dia tou huiou. kai ho men »phōs aprositon« eirētai, hōs »monogenēs« kai »prōtotokos«. »ha ophthalmos ouk eide kai ous ouk ēkousen oude epi kardian anthrōpou anebē«. oude estai tis toioutos, oute tōn prōtoktistōn oute anthrōpōn.
Nor is any advancement left for them, since from the beginning, together with their first coming into being, they received perfection from God through the Son. And he is called “unapproachable light,” as “only-begotten” and “firstborn,” “what eye has not seen and ear has not heard, nor has it entered into the heart of man.” Nor will anyone be such, either of the first-created or of human beings.
1 Tim 6:16 (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: The first-created were perfect from the start; the Son is the unapproachable light, beyond what any eye or heart has known.
- The quotations are 1 Tim 6:16 and 1 Cor 2:9.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.5 (Stählin 3:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-5). (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.
10.6Stählin 3:110
οἳ δὲ »διὰ παντὸς τὸ πρόσωπον τοῦ πατρὸς βλέπουσιν«, πρόσωπον δὲ πατρὸς ὁ υἱός, διʼ οὗ γνωρίζεται ὁ πατήρ. τὸ τοίνυν ὁρῶν καὶ ὁρώμενον ἀσχημάτιστον εἶναι οὐ δύναται οὐδὲ ἀσώματον. ὁρῶσι δὲ ὀφθαλμῷ οὐκ αἰσθητῷ, ἀλλʼ οἵῳ παρέσχεν ὁ πατήρ, νοερῷ.
hoi de »dia pantos to prosōpon tou patros blepousin«, prosōpon de patros ho huios, diʼ hou gnōrizetai ho patēr. to toinyn horōn kai horōmenon aschēmatiston einai ou dynatai oude asōmaton. horōsi de ophthalmǭ ouk aisthētǭ, allʼ hoiǭ pareschen ho patēr, noerǭ.
But they “always behold the face of the Father,” and the face of the Father is the Son, through whom the Father is made known. What sees and is seen, then, cannot be without figure or without body. They see not with a sensible eye, but with such an eye as the Father has given, an intellectual one.
Matt 18:10 (quotation, high confidence) · John 14:9 (echo, medium confidence)
Notes and citation
Summary: The angels see the Father's face, which is the Son; what sees and is seen must have some form, though they see with an intellectual eye.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 10.6 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-10-6). (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.
Chapter 11
11.1Stählin 3:110
Ὅταν οὖν εἴπῃ ὁ κύριος »μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν· τούτων οἱ ἄγγελοι τὸ πρόσωπον τοῦ πατρὸς διὰ παντὸς βλέπουσιν«, οἷον τὸ προκέντημα, τοῖοι ἔσονται οἱ ἐκλεκτοί, τὴν τελείαν ἀπολαβόντες προκοπήν· »μακάριοι δὲ οἱ καθαροὶ τῇ
Hotan oun eipę̄ ho kyrios »mē kataphronēsēte henos tōn mikrōn toutōn; amēn legō hymin; toutōn hoi angeloi to prosōpon tou patros dia pantos blepousin«, hoion to prokentēma, toioi esontai hoi eklektoi, tēn teleian apolabontes prokopēn; »makarioi de hoi katharoi tę̄
So when the Lord says, “Do not despise one of these little ones; truly I say to you, their angels always behold the face of the Father,” as is the model, so will the elect be when they have received perfect advancement. “And blessed are the pure in
Matt 18:10 (quotation, high confidence) · Matt 5:8 (quotation, high confidence)
Notes and citation
Summary: As are the angels who see the Father's face, so will the elect be when perfected; and the pure in heart will see God.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 11.1 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-11-1). (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.
11.2Stählin 3:110
καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.« πρόσωπον δὲ τοῦ ἀσχηματίστου πῶς ἂν εἴη; σώματα γοῦν ἐπουράνια εὔμορφα καὶ νοερὰ οἶδεν ὁ ἀπόστολος. πῶς δʼ ἂν καὶ ὀνόματα διάφορα αὐτῶν ἐλέγετο, εἰ μὴ σχήμασιν ἦν περιγεγραμμένα, μορφῇ καὶ σώματι;
kardią, hoti autoi ton theon opsontai.« prosōpon de tou aschēmatistou pōs an eiē? sōmata goun epourania eumorpha kai noera oiden ho apostolos. pōs dʼ an kai onomata diaphora autōn elegeto, ei mē schēmasin ēn perigegrammena, morphę̄ kai sōmati?
heart, for they shall see God.” But how could there be a face of what has no figure? At any rate, the apostle knows of heavenly bodies, well-formed and intellectual. And how could different names be given them, if they were not circumscribed by figures, form, and body?
1 Cor 15:40 (allusion, high confidence)
Notes and citation
Summary: The apostle speaks of heavenly bodies; spiritual beings with different names must have forms.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 11.2 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-11-2). (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.
11.3Stählin 3:110
»ἄλλη δόξα ἐπουρανίων, ἄλλη ἐπιγείων, ἄλλη ἀγγέλων, ἄλλη ἀρχαγγέλων·« ὡς πρὸς τὴν σύγκρισιν τῶν τῇδε σωμάτων (οἷον ἄστρων) ἀσώματα καὶ ἀνείδεα, ἀλλʼ ὡς πρὸς τὴν σύγκρισιν τοῦ υἱοῦ σώματα μεμετρημένα καὶ αἰσθητά· οὕτως καὶ ὁ υἱὸς πρὸς τὸν πατέρα παραβαλλόμενος· καὶ δύναμιν μὲν ἰδίαν ἔχει ἕκαστον τῶν πνευματικῶν καὶ ἰδίαν οἰκονομίαν.
»allē doxa epouraniōn, allē epigeiōn, allē angelōn, allē archangelōn;« hōs pros tēn synkrisin tōn tę̄de sōmatōn (hoion astrōn) asōmata kai aneidea, allʼ hōs pros tēn synkrisin tou huiou sōmata memetrēmena kai aisthēta; houtōs kai ho huios pros ton patera paraballomenos; kai dynamin men idian echei hekaston tōn pneumatikōn kai idian oikonomian.
“One glory is of heavenly beings, another of earthly, another of angels, another of archangels.” Compared with bodies here (such as the stars) they are bodiless and formless; but compared with the Son they are measured and perceptible bodies; so too the Son compared with the Father. Each spiritual being has its own power and its own administration.
1 Cor 15:40 (allusion, high confidence)
Notes and citation
Summary: Heavenly beings are bodiless compared with earthly bodies, but bodily compared with the Son, as the Son is compared with the Father.
- The words adapt 1 Cor 15:40, with angels and archangels added.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 11.3 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-11-3). (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.
11.4Stählin 3:110
καθὸ δὲ ὁμοῦ τε ἐγένοντο καὶ τὸ ἐντελὲς ἀπειλήφασιν οἱ πρωτόκτιστοι, κοινὴν τὴν λειτουργίαν καὶ ἀμέριστον.
katho de homou te egenonto kai to enteles apeilēphasin hoi prōtoktistoi, koinēn tēn leitourgian kai ameriston.
But insofar as the first-created came into being together and received their completeness, their service is common and undivided.
Notes and citation
Summary: The first-created share a common, undivided service.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 11.4 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-11-4). (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 12
12.1Stählin 3:110
Οἱ πρωτόκτιστοι οὖν τόν τε υἱὸν ὁρῶσι καὶ ἑαυτοὺς καὶ τὰ ὑποβεβηκότα, ὥσπερ καὶ οἱ ἀρχάγγελοι τοὺς πρωτοκτίστους. ὁ δὲ υἱὸς ἀρχὴ τῆς πατρικῆς ὑπάρχει θέας, πρόσωπον τοῦ πατρὸς λεγόμενος.
Hoi prōtoktistoi oun ton te huion horōsi kai heautous kai ta hypobebēkota, hōsper kai hoi archangeloi tous prōtoktistous. ho de huios archē tēs patrikēs hyparchei theas, prosōpon tou patros legomenos.
The first-created, then, see the Son, themselves, and the beings below them, just as the archangels see the first-created. And the Son is the beginning of the vision of the Father, being called the face of the Father.
Notes and citation
Summary: Each rank sees the one above it; the Son, called the Father's face, is the beginning of the vision of the Father.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 12.1 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-12-1). (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.
12.2Stählin 3:110
καὶ οἱ μὲν ἄγγελοι νοερὸν πῦρ καὶ πνεύματα νοερά, τὴν οὐσίαν ἀποκεκαθαρμένοι, φῶς δὲ νοερὸν ἡ μεγίστη προκοπὴ ἀπὸ τοῦ νοεροῦ πυρὸς ἀποκεκαθαρμένου τέλεον, »εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«.
kai hoi men angeloi noeron pyr kai pneumata noera, tēn ousian apokekatharmenoi, phōs de noeron hē megistē prokopē apo tou noerou pyros apokekatharmenou teleon, »eis ha epithymousin angeloi parakypsai«.
The angels are intellectual fire and intellectual spirits, purified in substance; and intellectual light is the greatest advancement from intellectual fire completely purified, “into which angels long to look,”
1 Pet 1:12 (quotation, high confidence) · Ps 104:4 (103:4 LXX) (echo, medium confidence)
Notes and citation
Summary: Angels are purified intellectual fire; intellectual light is a higher state, into which angels long to look,
- The quotation is 1 Pet 1:12; compare Ps 104:4 (Heb 1:7), “his angels spirits and his ministers a flame of fire.”
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 12.2 (Stählin 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-12-2). (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.
12.3Stählin 3:110–111
ὁ Πέτρος φησίν· ὁ δὲ υἱὸς ἔτι τούτου καθαρώτερος, »ἀπρόσιτον φῶς« καὶ »δύναμις θεοῦ«, καὶ κατὰ τὸν ἀπόστολον »τιμίῳ καὶ ἀμώμῳ καὶ ἀσπίλῳ αἵματι ἐλυτρώθημεν«. οὗ »τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψεν, τὸ πρόσωπον δὲ ὡς ὁ ἥλιος«, ᾧ μηδὲ ἀντωπῆσαι ἔστι ῥᾳδίως.
ho Petros phēsin; ho de huios eti toutou katharōteros, »aprositon phōs« kai »dynamis theou«, kai kata ton apostolon »timiǭ kai amōmǭ kai aspilǭ haimati elytrōthēmen«. hou »ta men himatia hōs phōs elampsen, to prosōpon de hōs ho hēlios«, hǭ mēde antōpēsai esti rhądiōs.
as Peter says. And the Son is purer still than this, “unapproachable light” and “the power of God”; and according to the apostle, “we were redeemed with precious, blameless, and spotless blood.” His “garments shone like light, and his face like the sun,” on which one cannot easily even look.
1 Tim 6:16 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · 1 Pet 1:19 (quotation, high confidence) · Matt 17:2 (quotation, high confidence)
Notes and citation
Summary: The Son is purer still, the unapproachable light, who redeemed us by his precious blood and whose face shone like the sun.
- The quotations are 1 Tim 6:16, 1 Cor 1:24, 1 Pet 1:19 (attributed to “the apostle”), and Matt 17:2.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 12.3 (Stählin 3:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-12-3). (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 13
13.1Stählin 3:111
Οὗτός ἐστιν »ἄρτος ἐπουράνιος« καὶ »πνευματικὴ τροφὴ« ζωῆς παρεκτικὴ κατὰ τὴν βρῶσιν καὶ γνῶσιν, »τὸ φῶς τῶν ἀνθρώπων«. τῆς ἐκκλησίας δηλονότι.
Houtos estin »artos epouranios« kai »pneumatikē trophē« zōēs parektikē kata tēn brōsin kai gnōsin, »to phōs tōn anthrōpōn«. tēs ekklēsias dēlonoti.
This is the “heavenly bread” and the “spiritual food” that gives life by eating and by knowledge, “the light of men,” that is, of the church.
John 6:31 (allusion, high confidence) · 1 Cor 10:3 (allusion, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: The Son is the heavenly bread and spiritual food that gives life through eating and knowledge.
- The allusions are John 6:31–33, 1 Cor 10:3, and John 1:4. Clement plays on βρῶσις (“eating”) and γνῶσις (“knowledge”).
Topics: Christology, Eucharist
Cite (SBL): Clement of Alexandria, Exc. 13.1 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-13-1). (abbreviation not yet checked)
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13.2Stählin 3:111
οἱ μὲν οὖν τὸν οὐράνιον ἄρτον φαγόντες ἀπέθανον, ὁ δὲ τὸν ἀληθινὸν ἄρτον τοῦ πνεύματος ἐσθίων οὐ τεθνήξεται.
hoi men oun ton ouranion arton phagontes apethanon, ho de ton alēthinon arton tou pneumatos esthiōn ou tethnēxetai.
Those who ate the heavenly bread died, but the one who eats the true bread of the Spirit will not die.
John 6:49 (allusion, high confidence) · John 6:50 (allusion, high confidence)
Notes and citation
Summary: Those who ate manna died, but those who eat the true bread will not die.
Topics: Eucharist
Cite (SBL): Clement of Alexandria, Exc. 13.2 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-13-2). (abbreviation not yet checked)
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13.3Stählin 3:111
ὁ ζῶν ἄρτος ὁ ὑπὸ τοῦ πατρὸς δοθεὶς ὁ υἱός ἐστι τοῖς ἐσθίειν βουλομένοις·
ho zōn artos ho hypo tou patros dotheis ho huios esti tois esthiein boulomenois;
The living bread given by the Father is the Son, to those who wish to eat.
John 6:51 (allusion, high confidence) · John 6:32 (allusion, high confidence)
Notes and citation
Summary: The Son is the living bread given by the Father.
Topics: Eucharist, Christology
Cite (SBL): Clement of Alexandria, Exc. 13.3 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-13-3). (abbreviation not yet checked)
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13.4Stählin 3:111
»ὁ δὲ ἄρτος ὃν ἐγὼ δώσω«, φησίν, »ἡ σάρξ μού ἐστιν«, ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ τῆς εὐχαριστίας ἤ, ὅπερ καὶ μᾶλλον. ἡ σὰρξ τὸ σῶμα αὐτοῦ ἐστιν, »ὅπερ ἐστὶν ἡ ἐκκλησία«.
»ho de artos hon egō dōsō«, phēsin, »hē sarx mou estin«, ētoi hǭ trephetai hē sarx dia tēs eucharistias ē, hoper kai mallon. hē sarx to sōma autou estin, »hoper estin hē ekklēsia«.
“The bread that I will give,” he says, “is my flesh,” either that by which the flesh is nourished through the Eucharist, or, which is rather the case, the flesh is his body, “which is the church.”
John 6:51 (quotation, high confidence) · Col 1:24 (quotation, high confidence)
Notes and citation
Summary: “The bread I will give is my flesh” means either what nourishes the flesh in the Eucharist, or, better, his body the church.
- The quotations are John 6:51 and Col 1:24 (Eph 1:23).
Topics: Eucharist
Cite (SBL): Clement of Alexandria, Exc. 13.4 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-13-4). (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.
13.5Stählin 3:111
»ἄρτος οὐράνιος«, συναγωγὴ εὐλογημένη· τάχα δὲ ὡς ἐκ τῆς αὐτῆς οὐσίας τῶν ἐκλεκτῶν κατὰ τὸ ὑποκείμενον γενομένων, καὶ ὡς τοῦ αὐτοῦ τέλους τευξομένων.
»artos ouranios«, synagōgē eulogēmenē; tacha de hōs ek tēs autēs ousias tōn eklektōn kata to hypokeimenon genomenōn, kai hōs tou autou telous teuxomenōn.
“Heavenly bread,” a blessed assembly; perhaps too because the elect have come into being from the same substance in respect of their substrate, and because they will reach the same end.
Notes and citation
Summary: The heavenly bread is also the blessed assembly of the elect, who share one substance and one destiny.
Topics: Eucharist
Cite (SBL): Clement of Alexandria, Exc. 13.5 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-13-5). (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 14
14.1Stählin 3:111
Τὰ δαιμόνια »ἀσώματα« εἴρηται, οὐχ ὡς σῶμα μὴ ἔχοντα (ἔχει γὰρ καὶ σχῆμα· διὸ καὶ συναίσθησιν κολάσεως ἔχει), ἀλλʼ ὡς πρὸς σύγκρισιν τῶν σῳζομένων σωμάτων πνευματικῶν σκιὰ ὄντα ἀσώματα εἴρηται.
Ta daimonia »asōmata« eirētai, ouch hōs sōma mē echonta (echei gar kai schēma; dio kai synaisthēsin kolaseōs echei), allʼ hōs pros synkrisin tōn sǭzomenōn sōmatōn pneumatikōn skia onta asōmata eirētai.
Demons are called “bodiless,” not as having no body (for they have a figure too, which is why they are conscious of punishment), but because, compared with the spiritual bodies of those being saved, they are a shadow and so are called bodiless.
Notes and citation
Summary: Demons are called bodiless only by comparison with the spiritual bodies of the saved; they have a shape and can feel punishment.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 14.1 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-14-1). (abbreviation not yet checked)
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14.2Stählin 3:111
καὶ οἱ ἄγγελοι σώματά εἰσιν· ὁρῶνται γοῦν. ἀλλὰ καὶ ἡ ψυχὴ σῶμα. ὁ γοῦν ἀπόστολος· »σπείρεται μὲν γὰρ σῶμα ψυχικόν, ἐγείρεται δὲ σῶμα πνευματικόν.«
kai hoi angeloi sōmata eisin; horōntai goun. alla kai hē psychē sōma. ho goun apostolos; »speiretai men gar sōma psychikon, egeiretai de sōma pneumatikon.«
Angels too are bodies; at any rate they are seen. And the soul too is a body. At any rate the apostle says, “It is sown a psychic body, it is raised a spiritual body.”
1 Cor 15:44 (quotation, high confidence)
Notes and citation
Summary: Angels and souls are bodies of a kind, as Paul speaks of a psychic and a spiritual body.
- The quotation is 1 Cor 15:44; “psychic” (ψυχικόν) is usually rendered “natural.”
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 14.2 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-14-2). (abbreviation not yet checked)
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14.3Stählin 3:111
πῶς δὲ καὶ αἱ κολαζόμεναι ψυχαὶ συναισθάνονται μὴ σώματα οὖσαι; »φοβήθητε« γοῦν λέγει »τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς γέενναν βαλεῖν.« τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλʼ εἰς γῆν ἀναλύεται.
pōs de kai hai kolazomenai psychai synaisthanontai mē sōmata ousai? »phobēthēte« goun legei »ton meta thanaton dynamenon kai psychēn kai sōma eis geennan balein.« to gar phainomenon ou pyri kathairetai, allʼ eis gēn analyetai.
And how do souls being punished feel it, if they are not bodies? At any rate he says, “Fear him who after death is able to cast both soul and body into Gehenna.” For what is visible is not purified by fire but dissolves into earth.
Matt 10:28 (quotation, high confidence) · Luke 12:5 (quotation, high confidence)
Notes and citation
Summary: Souls must be bodies of some kind, since they are punished; Christ speaks of casting soul and body into Gehenna.
- The quotation combines Matt 10:28 and Luke 12:5.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 14.3 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:111
ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου διὰ τῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυται ἡ ψυχή.
antikrys de apo tou Lazarou kai tou plousiou dia tōn sōmatikōn melōn sōma einai deiknytai hē psychē.
And from Lazarus and the rich man the soul is plainly shown to be a body, through its bodily members.
Luke 16:24 (allusion, high confidence)
Notes and citation
Summary: The parable of Lazarus and the rich man, with its fingers and tongue, shows the soul has a kind of body.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 14.4 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:111
»Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου« τοῦ πνευματικοῦ, κατὰ προκοπὴν τελειούμενοι. πλὴν πάλιν εἰκόνα λέγει, ὡς εἶναι σώματα πνευματικά.
»Hōs de ephoresamen tēn eikona tou choïkou, phoresōmen kai tēn eikona tou epouraniou« tou pneumatikou, kata prokopēn teleioumenoi. plēn palin eikona legei, hōs einai sōmata pneumatika.
“As we have borne the image of the earthy, let us also bear the image of the heavenly,” the spiritual, being perfected by advancement. But again he says “image,” so that there are spiritual bodies.
1 Cor 15:49 (quotation, high confidence)
Notes and citation
Summary: Paul's “image of the heavenly” shows that there are spiritual bodies.
- The quotation is 1 Cor 15:49 (with the hortatory reading “let us bear”).
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 15.1 (Stählin 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-15-1). (abbreviation not yet checked)
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15.2Stählin 3:111–112
καὶ πάλιν· »ἄρτι βλέπομεν διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.« αὐτίκα γὰρ ἀρχόμεθα γινώσκειν * *. οὗ δὲ πρόσωπον. καὶ ἰδέα καὶ σχῆμα καὶ σῶμα. σχῆμα μὲν οὖν σχήματι θεωρεῖται καὶ πρόσωπον προσώπῳ καὶ ἐπιγινώσκεται τὰ γνωρίσματα τοῖς σχήμασι καὶ ταῖς οὐσίαις.
kai palin; »arti blepomen diʼ esoptrou en ainigmati, tote de prosōpon pros prosōpon.« autika gar archometha ginōskein * *. hou de prosōpon. kai idea kai schēma kai sōma. schēma men oun schēmati theōreitai kai prosōpon prosōpǭ kai epiginōsketai ta gnōrismata tois schēmasi kai tais ousiais.
And again: “Now we see through a mirror in a riddle, but then face to face.” For immediately we begin to know … And where there is a face, there is also form, figure, and body. Figure is seen by figure, face by face, and distinguishing marks are recognized by figures and substances.
Textual problem in this passage: see the notes.
1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: Seeing “face to face” implies form and body, since figure is seen by figure.
- The asterisks in the Greek mark a gap in the manuscript. The quotation is 1 Cor 13:12.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 15.2 (Stählin 3:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:112
Καὶ ἡ περιστερὰ δὲ σῶμα ὤφθη, ἣν οἳ μὲν τὸ ἅγιον πνεῦμά φασιν, οἱ δὲ ἀπὸ Βασιλείδου τὸν διάκονον, οἱ δὲ ἀπὸ Οὐαλεντίνου τὸ πνεῦμα τῆς ἐνθυμήσεως τοῦ πατρός. τὸ τὴν κατέλευσιν πεποιημένον ἐπὶ τὴν τοῦ λόγου σάρκα.
Kai hē peristera de sōma ōphthē, hēn hoi men to hagion pneuma phasin, hoi de apo Basileidou ton diakonon, hoi de apo Oualentinou to pneuma tēs enthymēseōs tou patros. to tēn kateleusin pepoiēmenon epi tēn tou logou sarka.
The dove too was seen as a body; some say it is the Holy Spirit, the followers of Basilides say it is the minister, and the followers of Valentinus the spirit of the Father's thought, which made its descent upon the flesh of the Word.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: The dove at Christ's baptism was seen as a body; the church says it was the Holy Spirit, while the Basilideans and Valentinians gave other interpretations.
- Basilides was a Gnostic teacher at Alexandria in the early second century.
Notes on the original text
- Digital text corrected (wrong accent on the relative ἣν): ἥν οἳ μὲν → ἣν οἳ μὲν.
Cite (SBL): Clement of Alexandria, Exc. 16.1 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-16-1). (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 17
17.1Stählin 3:112
Ἔστιν Ἰησοῦς καὶ ἡ Ἐκκλησία καὶ ἡ Σοφία διʼ ὅλων κρᾶσις τῶν σωμάτων δυνατὴ κατὰ τοὺς Οὐαλεντινιανούς.
Estin Iēsous kai hē Ekklēsia kai hē Sophia diʼ holōn krasis tōn sōmatōn dynatē kata tous Oualentinianous.
According to the Valentinians, Jesus, the Church, and Wisdom are a total mixture of bodies, such mixture being possible.
Notes and citation
Summary: The Valentinians hold that Jesus, the Church, and Wisdom are completely blended.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 17.1 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-17-1). (abbreviation not yet checked)
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17.2Stählin 3:112
ἡ γοῦν ἀνθρωπίνη μῖξις ἡ κατὰ γάμον ἐκ δυεῖν μεμιγμένων σπερμάτων ἑνὸς γένεσιν παιδίου ἀποτελεῖ, καὶ τὸ σῶμα εἰς γῆν ἀναλυθὲν κέκραται τῇ γῇ καὶ τὸ ὕδωρ τῷ οἴνῳ.
hē goun anthrōpinē mixis hē kata gamon ek dyein memigmenōn spermatōn henos genesin paidiou apotelei, kai to sōma eis gēn analythen kekratai tę̄ gę̄ kai to hydōr tǭ oinǭ.
At any rate, human union in marriage produces from two mingled seeds the birth of one child; and the body dissolved into earth is mixed with the earth, and water with wine.
Notes and citation
Summary: They cite examples of mixture: marriage, burial, water with wine.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 17.2 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-17-2). (abbreviation not yet checked)
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17.3Stählin 3:112
τὰ δὲ κρείττω καὶ διαφορώτερα σώματα ῥᾳδίαν ἴσχει τὴν κρᾶσιν· πνεῦμα γοῦν πνεύματι μίγνυται. ἐμοὶ δὲ δοκεῖ κατὰ παράθεσιν τοῦτο γενέσθαι, ἀλλʼ οὐ κατὰ κρᾶσιν. μή τι οὖν ἡ θεία δύναμις διήκουσα τὴν ψυχὴν ἁγιάζει αὐτὴν κατὰ τὴν τελευταίαν προκοπήν.
ta de kreittō kai diaphorōtera sōmata rhądian ischei tēn krasin; pneuma goun pneumati mignytai. emoi de dokei kata parathesin touto genesthai, allʼ ou kata krasin. mē ti oun hē theia dynamis diēkousa tēn psychēn hagiazei autēn kata tēn teleutaian prokopēn.
Superior and more excellent bodies have an easy mixture; at any rate spirit is mixed with spirit. But it seems to me that this happens by juxtaposition, not by mixture. Is it, then, that the divine power pervading the soul sanctifies it at the final advancement?
Notes and citation
Summary: Clement objects that spiritual beings are joined by juxtaposition, not mixture; God's power sanctifies the soul by pervading it.
- “Juxtaposition” and “mixture” are terms of Stoic physics.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 17.3 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-17-3). (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.
17.4Stählin 3:112
»ὁ γὰρ θεὸς πνεῦμα, ὅπου θέλει πνεῖ.« ἡ γὰρ δύναμις οὐ κατʼ οὐσίαν διήκει, ἀλλὰ κατὰ δύναμιν καὶ ἰσχύν, παράκειται δὲ τὸ πνεῦμα τῷ πνεύματι, ὡς τὸ πνεῦμα τῇ ψυχῇ.
»ho gar theos pneuma, hopou thelei pnei.« hē gar dynamis ou katʼ ousian diēkei, alla kata dynamin kai ischyn, parakeitai de to pneuma tǭ pneumati, hōs to pneuma tę̄ psychę̄.
“For God is spirit; it blows where it wills.” For the power does not pervade by substance, but by power and strength; and spirit lies beside spirit, as spirit beside soul.
John 4:24 (quotation, high confidence) · John 3:8 (quotation, high confidence)
Notes and citation
Summary: God's Spirit pervades by power, not by substance; spirit lies beside spirit.
- The quotation combines John 4:24 and John 3:8.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 17.4 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-17-4). (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 18
18.1Stählin 3:112
Ὁ σωτὴρ ὤφθη κατιὼν τοῖς ἀγγέλοις, διὸ καὶ εὐηγγελίσαντο αὐτόν, ἀλλὰ καὶ τῷ Ἀβραὰμ καὶ τοῖς λοιποῖς δικαίοις τοῖς ἐν τῇ ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς ὤφθη· »ἠγαλλιάσατο«, γὰρ φησίν, »ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν«, τὴν ἐν σαρκὶ παρουσίαν.
Ho sōtēr ōphthē katiōn tois angelois, dio kai euēngelisanto auton, alla kai tǭ Abraam kai tois loipois dikaiois tois en tę̄ anapausei ousin en tois dexiois ōphthē; »ēgalliasato«, gar phēsin, »hina idę̄ tēn hēmeran tēn emēn«, tēn en sarki parousian.
The Savior was seen by the angels as he descended, which is why they announced him as good news. But he was also seen by Abraham and the other righteous who are in the place of rest on the right hand; for he says, “He rejoiced that he might see my day,” that is, the coming in the flesh.
Luke 2:10 (allusion, medium confidence) · John 8:56 (quotation, high confidence)
Notes and citation
Summary: The descending Savior was seen by the angels and by Abraham and the righteous at rest, who rejoiced to see his day.
- The allusions are Luke 2:10 and John 8:56.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 18.1 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-18-1). (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.
18.2Stählin 3:112
ὅθεν ἀναστὰς ὁ κύριος εὐηγγελίσατο τοὺς δικαίους τοὺς ἐν τῇ ἀναπαύσει καὶ μετέστησεν αὐτοὺς καὶ μετέθηκεν, καὶ πάντες »ἐν τῇ σκιᾷ αὐτοῦ ζήσονται«. σκιὰ γὰρ τῆς δόξης τοῦ σωτῆρος τῆς παρὰ τῷ πατρὶ ἡ παρουσία ἡ ἐνταῦθα· φωτὸς δὲ σκιὰ οὐ σκότος, ἀλλὰ φωτισμός ἐστιν.
hothen anastas ho kyrios euēngelisato tous dikaious tous en tę̄ anapausei kai metestēsen autous kai metethēken, kai pantes »en tę̄ skią autou zēsontai«. skia gar tēs doxēs tou sōtēros tēs para tǭ patri hē parousia hē entautha; phōtos de skia ou skotos, alla phōtismos estin.
Hence, when he rose, the Lord preached the good news to the righteous who were at rest, and moved and transferred them, and all “will live in his shadow.” For the coming here is a shadow of the Savior's glory that is with the Father; and the shadow of light is not darkness but illumination.
Lam 4:20 (quotation, high confidence) · 1 Pet 3:19 (allusion, medium confidence)
Notes and citation
Summary: After rising, Christ preached to the righteous at rest and transferred them; his coming on earth was a shadow of his glory, a shadow that illuminates.
- The quotation is Lam 4:20 (LXX). The allusion is to Christ's preaching to the dead (1 Pet 3:19).
Topics: Christology, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 18.2 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:112
»Καὶ ὁ λόγος σὰρξ ἐγένετο«, οὐ κατὰ τὴν παρουσίαν μόνον ἄνθρωπος γενόμενος, ἀλλὰ καὶ ἐν ἀρχῇ ὁ ἐν ταὐτότητι λόγος, κατὰ περιγραφὴν καὶ οὐ κατʼ οὐσίαν γενόμενος [ὁ] υἱός.
»Kai ho logos sarx egeneto«, ou kata tēn parousian monon anthrōpos genomenos, alla kai en archę̄ ho en tautotēti logos, kata perigraphēn kai ou katʼ ousian genomenos [ho] huios.
“And the Word became flesh,” not only by becoming man at his coming, but also in the beginning the Word in identity became Son, by circumscription and not by substance.
John 1:14 (quotation, high confidence)
Notes and citation
Summary: The Word became flesh not only at the incarnation, but also, in a sense, when he became Son in the beginning, by limitation, not in substance.
- The bracketed article in the Greek is the editor's deletion.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 19.1 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-19-1). (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.
19.2Stählin 3:112
καὶ πάλιν σὰρξ ἐγένετο διὰ προφητῶν ἐνεργήσας· τέκνον δὲ τοῦ ἐν ταὐτότητι λόγου ὁ σωτὴρ εἴρηται· διὰ τοῦτο »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν·
kai palin sarx egeneto dia prophētōn energēsas; teknon de tou en tautotēti logou ho sōtēr eirētai; dia touto »en archę̄ ēn ho logos kai ho logos ēn pros ton theon;
And again he became flesh by acting through the prophets. And the Savior is called the child of the Word in identity. That is why “in the beginning was the Word, and the Word was with God;
John 1:1 (quotation, high confidence)
Notes and citation
Summary: The Word also became flesh by working through the prophets; the Savior is called child of the Word.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 19.2 (Stählin 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
19.3Stählin 3:112–113
ὃ γέγονεν ἐν αὐτῷ, ζωή ἐστιν«· ζωὴ δὲ ὁ κύριος. καὶ ὁ Παῦλος »ἔνδυσαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα«. οἷον εἰς αὐτὸν πίστευσον τὸν ὑπὸ τοῦ θεοῦ »κατὰ θεόν«, τὸν ἐν θεῷ λόγον, κτισθέντα.
ho gegonen en autǭ, zōē estin«; zōē de ho kyrios. kai ho Paulos »endysai ton kainon anthrōpon ton kata theon ktisthenta«. hoion eis auton pisteuson ton hypo tou theou »kata theon«, ton en theǭ logon, ktisthenta.
what came into being in him is life”; and the Lord is life. And Paul: “Put on the new man, created according to God,” as if to say, believe in him who was created by God “according to God,” the Word in God.
John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence) · Eph 4:24 (quotation, high confidence)
Notes and citation
Summary: The Lord is life; Paul's “new man created according to God” means Christ.
- The quotations are John 1:3–4 and Eph 4:24.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 19.3 (Stählin 3:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-19-3). (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.
19.4Stählin 3:113
δύναται δὲ τὸ »κατὰ θεὸν κτισθέντα« τὸ εἰς ὃ μέλλει τέλος προκοπῆς φθάνειν ὁ ἄνθρωπος μηνύειν ἐπʼ ἴσης τῷ »ἀπόλαβε τὸ εἰς ὃ ἐκτίσθης τέλος«· καὶ ἔτι σαφέστερον καὶ διαρρήδην ἐν ἄλλοις λέγει· »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου·« εἶτα ἐπιφέρει· »πρωτότοκος πάσης κτίσεως.« »ἀοράτου« μὲν γὰρ »θεοῦ εἰκόνα« τὸν υἱὸν λέγει τοῦ λόγου τοῦ ἐν ταὐτότητι, »πρωτότοκον δὲ πάσης κτίσεως«, ὅτι γεννηθεὶς ἀπαθῶς, κτίστης καὶ γενεσιάρχης τῆς ὅλης ἐγένετο κτίσεώς τε καὶ οὐσίας. ἐν αὐτῷ γὰρ ὁ πατὴρ τὰ πάντα ἐποίησεν.
dynatai de to »kata theon ktisthenta« to eis ho mellei telos prokopēs phthanein ho anthrōpos mēnyein epʼ isēs tǭ »apolabe to eis ho ektisthēs telos«; kai eti saphesteron kai diarrēdēn en allois legei; »hos estin eikōn tou theou tou aoratou;« eita epipherei; »prōtotokos pasēs ktiseōs.« »aoratou« men gar »theou eikona« ton huion legei tou logou tou en tautotēti, »prōtotokon de pasēs ktiseōs«, hoti gennētheis apathōs, ktistēs kai genesiarchēs tēs holēs egeneto ktiseōs te kai ousias. en autǭ gar ho patēr ta panta epoiēsen.
But “created according to God” may also indicate the end of advancement that man will reach, just like “receive the end for which you were created.” And he says it still more clearly and expressly elsewhere: “who is the image of the invisible God”; then he adds, “firstborn of all creation.” For he calls the Son of the Word in identity “image of the invisible God,” and “firstborn of all creation,” because, begotten without passion, he became the creator and originator of all creation and substance. For in him the Father made all things.
Col 1:15 (quotation, high confidence) · Col 1:16 (allusion, high confidence)
Notes and citation
Summary: The Son is the image of the invisible God and firstborn of creation, because, begotten without passion, he became the creator of all things.
- The quotations are Col 1:15 and an unidentified saying (“receive the end for which you were created”); “in him the Father made all things” echoes Col 1:16.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 19.4 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-19-4). (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.
19.5Stählin 3:113
ὅθεν καὶ »μορφὴν δούλου λαβεῖν« εἴρηται, οὐ μόνον τὴν σάρκα κατὰ τὴν παρουσίαν, ἀλλὰ καὶ τὴν οὐσίαν ἐκ τοῦ ὑποκειμένου, δούλη δὲ ἡ οὐσία, ὡς ἂν παθητὴ καὶ ὑποκειμένη τῇ δραστηρίῳ καὶ κυριωτάτῃ αἰτίᾳ.
hothen kai »morphēn doulou labein« eirētai, ou monon tēn sarka kata tēn parousian, alla kai tēn ousian ek tou hypokeimenou, doulē de hē ousia, hōs an pathētē kai hypokeimenē tę̄ drastēriǭ kai kyriōtatę̄ aitią.
Hence he is also said to have “taken the form of a servant,” not only the flesh at his coming, but also substance from the substrate; and substance is a servant, as passive and subject to the active and most sovereign cause.
Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: “The form of a servant” means both his flesh and created substance, which is subject to the sovereign cause.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 19.5 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-19-5). (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 20
20.1Stählin 3:113
Τὸ γὰρ »πρὸ ἑωσφόρου ἐγέννησά σε« οὕτως ἐξακούομεν ἐπὶ τοῦ πρωτοκτίστου θεοῦ λόγου καὶ »πρὸ ἡλίου« καὶ σελήνης καὶ πρὸ πάσης κτίσεως »τὸ ὄνομά σου«.
To gar »pro heōsphorou egennēsa se« houtōs exakouomen epi tou prōtoktistou theou logou kai »pro hēliou« kai selēnēs kai pro pasēs ktiseōs »to onoma sou«.
For we understand “Before the morning star I begot you” in this way, of the first-created God the Word, and “Before the sun” and moon and before all creation “your name.”
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalms' “before the morning star I begot you” refers to the Word, begotten before all creation.
- The quotations are Ps 110:3 (109:3 LXX) and Ps 72:17 (71:17 LXX). “First-created” is Clement's word here for the Word as first-begotten.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 20.1 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-20-1). (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 21
21.1Stählin 3:113
Τῷ »κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτούς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς« τὴν προβολὴν τὴν ἀρίστην φασὶν οἱ Οὐαλεντινιανοὶ τῆς Σοφίας λέγεσθαι, ἀφʼ ἧς τὰ μὲν ἀρρενικὰ ἡ ἐκλογή. τὰ δὲ θηλυκὰ ἡ κλῆσις, καὶ τὰ μὲν ἀρρενικὰ ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτούς, τὸ διαφέρον σπέρμα.
Tǭ »katʼ eikona theou epoiēsen autous, arsen kai thēly epoiēsen autous« tēn probolēn tēn aristēn phasin hoi Oualentinianoi tēs Sophias legesthai, aphʼ hēs ta men arrenika hē eklogē. ta de thēlyka hē klēsis, kai ta men arrenika angelika kalousi, ta thēlyka de heautous, to diapheron sperma.
The Valentinians say that “in the image of God he made them, male and female he made them” refers to the finest emanation of Wisdom, of which the male elements are the election, and the female the calling; and they call the male elements angelic, and the female themselves, the superior seed.
Gen 1:27 (quotation, high confidence)
Notes and citation
Summary: The Valentinians read Gen 1:27 as the emanation of Wisdom: the male are the angels (the elect), the female themselves (the called).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 21.1 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
21.2Stählin 3:113
οὕτως καὶ ἐπὶ τοῦ Ἀδὰμ τὸ μὲν ἀρρενικὸν ἔμεινεν αὐτῷ, πᾶν δὲ τὸ θηλυκὸν σπέρμα ἀρθὲν ἀπʼ αὐτοῦ Εὔα γέγονεν, ἀφʼ ἧς αἱ θήλειαι, ὡς ἀπʼ ἐκείνου οἱ ἄρρενες.
houtōs kai epi tou Adam to men arrenikon emeinen autǭ, pan de to thēlykon sperma arthen apʼ autou Eua gegonen, aphʼ hēs hai thēleiai, hōs apʼ ekeinou hoi arrenes.
So too in the case of Adam, the male remained in him, but all the female seed was taken from him and became Eve, from whom come females, as from him males.
Gen 2:22 (allusion, high confidence)
Notes and citation
Summary: They say Eve was formed from the female seed taken from Adam.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 21.2 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-21-2). (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.
21.3Stählin 3:113
τὰ οὖν ἀρρενικὰ μετὰ τοῦ λόγου συνεστάλη, τὰ θηλυκὰ δὲ ἀπανδρωθέντα ἑνοῦται τοῖς ἀγγέλοις καὶ εἰς πλήρωμα χωρεῖ. διὰ τοῦτο ἡ γυνὴ εἰς ἄνδρα μετατίθεσθαι λέγεται καὶ ἡ ἐνταῦθα ἐκκλησία εἰς ἀγγέλους.
ta oun arrenika meta tou logou synestalē, ta thēlyka de apandrōthenta henoutai tois angelois kai eis plērōma chōrei. dia touto hē gynē eis andra metatithesthai legetai kai hē entautha ekklēsia eis angelous.
The male elements, then, were drawn together with the Word, but the female, made male, are united to the angels and pass into the Pleroma. That is why the woman is said to be changed into a man, and the church here into angels.
Notes and citation
Summary: They teach that the female seed, made male, is united with the angels and enters the Pleroma; so the church becomes angels.
- Compare the Gospel of Thomas 114, where a woman is “made male” to enter the kingdom.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 21.3 (Stählin 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-21-3). (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 22
22.1Stählin 3:113–114
Καὶ ὅταν εἴπῃ ὁ ἀπόστολος »ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;« ὑπὲρ ἡμῶν γάρ, φησίν, οἱ ἄγγελοι ἐβαπτίσαντο, ὧν ἐσμεν μέρη.
Kai hotan eipę̄ ho apostolos »epei ti poiēsousin hoi baptizomenoi hyper tōn nekrōn?« hyper hēmōn gar, phēsin, hoi angeloi ebaptisanto, hōn esmen merē.
And when the apostle says, “Otherwise, what will those do who are baptized for the dead?” for the angels, he says, of whom we are parts, were baptized for us.
1 Cor 15:29 (quotation, high confidence)
Notes and citation
Summary: The Valentinians read “baptized for the dead” as the angels' baptism on our behalf.
Cite (SBL): Clement of Alexandria, Exc. 22.1 (Stählin 3:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-1). (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.
22.2Stählin 3:114
νεκροὶ δὲ ἡμεῖς οἱ νεκρωθέντες τῇ συστάσει ταύτῃ, ζῶντες δὲ οἱ ἄρρενες οἱ μὴ μεταλαβόντες τῆς συστάσεως ταύτης. »εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτιζόμεθα;«
nekroi de hēmeis hoi nekrōthentes tę̄ systasei tautę̄, zōntes de hoi arrenes hoi mē metalabontes tēs systaseōs tautēs. »ei nekroi ouk egeirontai, ti kai baptizometha?«
We are the dead, who have been made dead by this present state; the living are the males, who have not shared in this state. “If the dead are not raised, why are we baptized at all?”
1 Cor 15:29 (quotation, high confidence)
Notes and citation
Summary: In their reading, we are the dead, the angels are the living.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 22.2 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-2). (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.
22.3Stählin 3:114
ἐγειρόμεθα οὖν ἡμεῖς, ἰσάγγελοι τοῖς ἄρρεσιν ἀποκατασταθέντες, τοῖς μέλεσι τὰ μέλη, εἰς ἕνωσιν.
egeirometha oun hēmeis, isangeloi tois arresin apokatastathentes, tois melesi ta melē, eis henōsin.
So we are raised, made equal to the angels, restored to the males, members to members, into union.
Luke 20:36 (echo, medium confidence)
Notes and citation
Summary: They say we rise to be reunited with our angelic counterparts.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 22.3 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-3). (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.
22.4Stählin 3:114
»οἱ βαπτιζόμενοι« δέ, φασίν, »ὑπὲρ [ἡμῶν] τῶν νεκρῶν« οἱ ἄγγελοί εἰσιν οἱ ὑπὲρ ἡμῶν βαπτιζόμενοι, ἵνα ἔχοντες καὶ ἡμεῖς τὸ ὄνομα μὴ ἐπισχεθῶμεν κωλυθέντες εἰς τὸ πλήρωμα παρελθεῖν τῷ Ὅρῳ καὶ τῷ Σταυρῷ.
»hoi baptizomenoi« de, phasin, »hyper [hēmōn] tōn nekrōn« hoi angeloi eisin hoi hyper hēmōn baptizomenoi, hina echontes kai hēmeis to onoma mē epischethōmen kōlythentes eis to plērōma parelthein tǭ Horǭ kai tǭ Staurǭ.
“Those who are baptized for the dead,” they say, are the angels who are baptized for us, so that we too, having the Name, may not be held back and prevented by the Limit and the Cross from passing into the Pleroma.
Notes and citation
Summary: They say the angels were baptized for us so that we, bearing the Name, may pass the Limit into the Pleroma.
- Limit (Horos) and Cross (Stauros) are names of the Valentinian boundary of the Pleroma. The bracketed word in the Greek is the editor's deletion.
Cite (SBL): Clement of Alexandria, Exc. 22.4 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-4). (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.
22.5Stählin 3:114
διὸ καὶ ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους »εἰς λύτρωσιν ἀγγελικήν«, τουτέστιν ἣν καὶ ἄγγελοι ἔχουσιν. ἵνʼ ᾖ ὁ βεβαπτισμένος ὁ τὴν λύτρωσιν κομισάμενος τῷ αὐτῷ ὀνόματι. ᾧ καὶ ὁ ἄγγελος αὐτοῦ προβεβάπτισται.
dio kai en tę̄ cheirothesią legousin epi telous »eis lytrōsin angelikēn«, toutestin hēn kai angeloi echousin. hinʼ ę̄ ho bebaptismenos ho tēn lytrōsin komisamenos tǭ autǭ onomati. hǭ kai ho angelos autou probebaptistai.
That is why at the laying on of hands they say at the end, “for angelic redemption,” that is, the redemption the angels too have, so that the one who has received redemption may be baptized in the same name in which his angel was baptized before him.
Notes and citation
Summary: The Valentinian rite of laying on hands ends with the words “for angelic redemption,” so that the baptized share the redemption of their angels.
- This is valuable evidence for a Valentinian baptismal rite (“redemption,” ἀπολύτρωσις).
Cite (SBL): Clement of Alexandria, Exc. 22.5 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-5). (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.
22.6Stählin 3:114
ἐβαπτίσαντο δὲ ἐν ἀρχῇ οἱ ἄγγελοι ἐν λυτρώσει τοῦ ὀνόματος τοῦ ἐπὶ τὸν Ἰησοῦν ἐν τῇ περιστερᾷ κατελθόντος καὶ λυτρωσαμένου αὐτόν.
ebaptisanto de en archę̄ hoi angeloi en lytrōsei tou onomatos tou epi ton Iēsoun en tę̄ peristerą katelthontos kai lytrōsamenou auton.
The angels were baptized in the beginning in the redemption of the Name that came down upon Jesus in the dove and redeemed him.
Notes and citation
Summary: They say the angels were baptized in the Name that descended on Jesus as a dove.
Cite (SBL): Clement of Alexandria, Exc. 22.6 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-6). (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.
22.7Stählin 3:114
ἐδέησεν δὲ λυτρώσεως καὶ τῷ Ἰησοῦ, ἵνα μὴ κατασχεθῇ τῇ Ἐννοίᾳ ᾗ ἐνετέθη τοῦ ὑστερήματος προ[σ]ερχόμενος διὰ τῆς Σοφίας, ὥς φησιν ὁ Θεόδοτος.
edeēsen de lytrōseōs kai tǭ Iēsou, hina mē kataschethę̄ tę̄ Ennoią hę̄ enetethē tou hysterēmatos pro[s]erchomenos dia tēs Sophias, hōs phēsin ho Theodotos.
And even Jesus needed redemption, so that he might not be held back by the Thought of the Deficiency in which he had been placed when he came forth through Wisdom, as Theodotus says.
Notes and citation
Summary: Theodotus even says that Jesus himself needed redemption.
- The bracketed letter in the Greek is the editor's deletion.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 22.7 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-22-7). (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 23
23.1Stählin 3:114
Τὸν Παράκλητον οἱ ἀπὸ Οὐαλεντίνου τὸν Ἰησοῦν λέγουσιν. ὅτι πλήρης τῶν αἰώνων ἐλήλυθεν, ὡς ἀπὸ τοῦ ὅλου προελθών.
Ton Paraklēton hoi apo Oualentinou ton Iēsoun legousin. hoti plērēs tōn aiōnōn elēlythen, hōs apo tou holou proelthōn.
The followers of Valentinus call Jesus the Paraclete, because he has come full of the Aeons, as having come forth from the whole.
Notes and citation
Summary: The Valentinians call Jesus the Paraclete, full of all the Aeons.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 23.1 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-23-1). (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.
23.2Stählin 3:114
Χριστὸς γὰρ καταλείψας τὴν προβαλοῦσαν αὐτὸν Σοφίαν εἰσελθὼν εἰς τὸ πλήρωμα ὑπὲρ τῆς ἔξω καταλειφθείσης Σοφίας ᾐτήσατο τὴν βοήθειαν. καὶ ἐξ εὐδοκίας τῶν αἰώνων Ἰησοῦς προβάλλεται παράκλητος τῷ παρελθόντι αἰῶνι. ἐν τύπῳ δὲ Παρακλήτου ὁ Παῦλος ἀναστάσεως ἀπόστολος γέγονεν.
Christos gar kataleipsas tēn probalousan auton Sophian eiselthōn eis to plērōma hyper tēs exō kataleiphtheisēs Sophias ę̄tēsato tēn boētheian. kai ex eudokias tōn aiōnōn Iēsous proballetai paraklētos tǭ parelthonti aiōni. en typǭ de Paraklētou ho Paulos anastaseōs apostolos gegonen.
For Christ, leaving Wisdom who had put him forth, entered the Pleroma and asked help for Wisdom, who was left outside; and by the good pleasure of the Aeons Jesus is put forth as Paraclete for the Aeon who had transgressed. And Paul became the apostle of the resurrection in the type of the Paraclete.
Notes and citation
Summary: In their myth Christ asks the Aeons to help Wisdom, and Jesus is sent forth as her Paraclete; Paul is a type of the Paraclete.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 23.2 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-23-2). (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.
23.3Stählin 3:114
αὐτίκα μετὰ τὸ πάθος τοῦ κυρίου καὶ αὐτὸς ἀπεστάλη κηρύσσειν· διὸ καὶ καθʼ ἑκάτερον ἐκήρυξε τὸν σωτῆρα, γεννητὸν καὶ παθητὸν διὰ τοὺς ἀριστερούς, ὅτι τοῦτον γνῶναι δυνηθέντες κατὰ τὸν τόπον τοῦτον δεδίασιν, καὶ κατὰ τὸ πνευματικὸν ἐξ ἁγίου πνεύματος καὶ παρθένου, ὡς οἱ δεξιοὶ ἄγγελοι γινώσκουσιν.
autika meta to pathos tou kyriou kai autos apestalē kēryssein; dio kai kathʼ hekateron ekēryxe ton sōtēra, gennēton kai pathēton dia tous aristerous, hoti touton gnōnai dynēthentes kata ton topon touton dediasin, kai kata to pneumatikon ex hagiou pneumatos kai parthenou, hōs hoi dexioi angeloi ginōskousin.
Immediately after the Lord's passion he too was sent to preach. That is why he preached the Savior in both ways: as begotten and able to suffer, for the sake of those on the left, because, being able to know him in this character, they are afraid of him; and according to the spiritual, as from the Holy Spirit and a virgin, as the angels on the right know him.
Notes and citation
Summary: In the Valentinian reading, Paul preached Christ in two ways: as born and suffering, for the lower beings, and as spiritual, born of the Spirit and a virgin, for the higher.
- “Those on the left” and “those on the right” are Valentinian terms for the lower (psychic) and higher (angelic) powers.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 23.3 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-23-3). (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.
23.4Stählin 3:114
ἰδίως γὰρ ἕκαστος γνωρίζει τὸν κύριον καὶ οὐχ ὁμοίως πάντες »τὸ πρόσωπον τοῦ πατρὸς ὁρῶσιν οἱ ἄγγελοι τούτων· τῶν μικρῶν« τῶν ἐκλεκτῶν. τῶν ἐσομένων ἐν τῇ αὐτῇ κληρονομίᾳ καὶ τελειότητι.
idiōs gar hekastos gnōrizei ton kyrion kai ouch homoiōs pantes »to prosōpon tou patros horōsin hoi angeloi toutōn; tōn mikrōn« tōn eklektōn. tōn esomenōn en tę̄ autę̄ klēronomią kai teleiotēti.
For each knows the Lord in his own way, and not all alike; “their angels behold the face of the Father,” the angels of the little ones, the elect, who will be in the same inheritance and perfection.
Matt 18:10 (quotation, high confidence)
Notes and citation
Summary: Each knows the Lord in his own way; the angels of the elect see the Father's face.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 23.4 (Stählin 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-23-4). (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.
23.5Stählin 3:114–115
τάχα δὲ τὸ πρόσωπον ἔστι μὲν καὶ ὁ υἱός, ἔστι δὲ καὶ ὅσον καταληπτὸν τοῦ πατρὸς διʼ υἱοῦ δεδιδαγμένοι θεωροῦσι, τὸ δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ πατρός.
tacha de to prosōpon esti men kai ho huios, esti de kai hoson katalēpton tou patros diʼ huiou dedidagmenoi theōrousi, to de loipon agnōston esti tou patros.
Perhaps the face is the Son, and also as much of the Father as is comprehensible, which they contemplate, having been taught by the Son; but the rest of the Father is unknown.
Notes and citation
Summary: The Father's “face” is the Son and what the Son reveals; the rest of the Father remains unknown.
- This may be Clement's own comment.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 23.5 (Stählin 3:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-23-5). (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 24
24.1Stählin 3:115
Λέγουσιν οἱ Οὐαλεντινιανοὶ ὅτι ὃ κατὰ εἷς τῶν προφητῶν ἔσχεν πνεῦμα ἐξαίρετον εἰς διακονίαν, τοῦτο ἐπὶ πάντας τοὺς τῆς ἐκκλησίας ἐξεχύθη· διὸ καὶ τὰ σημεῖα τοῦ πνεύματος, ἰάσεις καὶ προφητεῖαι, διὰ τῆς ἐκκλησίας ἐπιτελοῦνται.
Legousin hoi Oualentinianoi hoti ho kata heis tōn prophētōn eschen pneuma exaireton eis diakonian, touto epi pantas tous tēs ekklēsias exechythē; dio kai ta sēmeia tou pneumatos, iaseis kai prophēteiai, dia tēs ekklēsias epitelountai.
The Valentinians say that the special spirit that each of the prophets had for his ministry has been poured out on all the members of the church; that is why the signs of the Spirit, healings and prophecies, are accomplished through the church.
Joel 2:28 (echo, medium confidence) · 1 Cor 12:9 (echo, medium confidence)
Notes and citation
Summary: The Valentinians say the prophetic Spirit is now poured out on the whole church, which performs healings and prophecies.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 24.1 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-24-1). (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.
24.2Stählin 3:115
ἀγνοοῦσι δὲ ὅτι ὁ Παράκλητος ὁ προσεχῶς ἐνεργῶν νῦν ἐν τῇ ἐκκλησίᾳ τῆς αὐτῆς οὐσίας ἐστὶ καὶ δυνάμεως τῷ προσεχῶς ἐνεργήσαντι κατὰ τὴν παλαιὰν διαθήκην.
agnoousi de hoti ho Paraklētos ho prosechōs energōn nyn en tę̄ ekklēsią tēs autēs ousias esti kai dynameōs tǭ prosechōs energēsanti kata tēn palaian diathēkēn.
But they do not know that the Paraclete who now works directly in the church is of the same substance and power as the one who worked directly in the old covenant.
Notes and citation
Summary: Clement answers that the Spirit at work in the church is the same Spirit who worked in the old covenant.
- Against the Valentinian separation of the God of the Old Testament from the God of the New.
Cite (SBL): Clement of Alexandria, Exc. 24.2 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-24-2). (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 25
25.1Stählin 3:115
Τὸν ἄγγελον ὡρίσαντο οἱ ἀπὸ Οὐαλεντίνου λόγον ἀπαγγελίαν ἔχοντα τοῦ ὄντος. λέγουσι δὲ καὶ τοὺς αἰῶνας ὁμωνύμως τῷ λόγῳ λόγους.
Ton angelon hōrisanto hoi apo Oualentinou logon apangelian echonta tou ontos. legousi de kai tous aiōnas homōnymōs tǭ logǭ logous.
The followers of Valentinus defined an angel as a word bearing a message from the one who is. And they also call the Aeons “words,” with the same name as the Word.
Notes and citation
Summary: The Valentinians define angels as messages from God and call the Aeons “words.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 25.1 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:115
οἱ ἀπόστολοι, φησί, μετετέθησαν τοῖς δεκαδύο ζῳδίοις. ὡς γὰρ ὑπʼ ἐκείνων ἡ γένεσις διοικεῖται, οὕτως ὑπὸ τῶν ἀποστόλων ἡ ἀναγέννησις ἐφορᾶται.
hoi apostoloi, phēsi, metetethēsan tois dekadyo zǭdiois. hōs gar hypʼ ekeinōn hē genesis dioikeitai, houtōs hypo tōn apostolōn hē anagennēsis ephoratai.
The apostles, he says, were put in place of the twelve signs of the zodiac. For as birth is governed by them, so rebirth is overseen by the apostles.
Notes and citation
Summary: Theodotus says the twelve apostles replace the twelve signs of the zodiac, overseeing rebirth as the signs govern birth.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 25.2 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 26
26.1Stählin 3:115
Τὸ ὁρατὸν τοῦ Ἰησοῦ ἡ Σοφία καὶ ἡ Ἐκκλησία ἦν τῶν σπερμάτων τῶν διαφερόντων, ἣν ἐστολίσατο διὰ τοῦ σαρκίου. ὥς φησιν ὁ Θεόδοτος· τὸ δὲ ἀόρατον τὸ ὄνομα, ὅπερ ἐστὶν ὁ υἱὸς ὁ μονογενής.
To horaton tou Iēsou hē Sophia kai hē Ekklēsia ēn tōn spermatōn tōn diapherontōn, hēn estolisato dia tou sarkiou. hōs phēsin ho Theodotos; to de aoraton to onoma, hoper estin ho huios ho monogenēs.
The visible part of Jesus was Wisdom and the Church of the superior seeds, which he put on through the bit of flesh, as Theodotus says; but the invisible part is the Name, which is the only-begotten Son.
Notes and citation
Summary: Theodotus says the visible Jesus was Wisdom and the Church of the spiritual seeds, the invisible part the only-begotten Son.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 26.1 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:115
ὅθεν ὅταν εἴπῃ »ἐγώ εἰμι ἡ θύρα«, τοῦτο λέγει, ὅτι μέχρι τοῦ ὅρου οὗ εἰμι ἐγὼ ἐλεύσεσθε οἱ τοῦ διαφέροντος σπέρματος·
hothen hotan eipę̄ »egō eimi hē thyra«, touto legei, hoti mechri tou horou hou eimi egō eleusesthe hoi tou diapherontos spermatos;
Hence when he says, “I am the door,” he means this: that you who are of the superior seed will come as far as the Limit where I am;
John 10:9 (quotation, high confidence)
Notes and citation
Summary: “I am the door” means the spiritual seed will come as far as the boundary where Christ is,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 26.2 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:115
ὅταν δὲ καὶ αὐτὸς εἰσέρχηται, καὶ τὸ σπέρμα συνεισέρχεται αὐτῷ εἰς τὸ πλήρωμα διὰ τῆς θύρας συναχθὲν καὶ εἰσαχθέν.
hotan de kai autos eiserchētai, kai to sperma syneiserchetai autǭ eis to plērōma dia tēs thyras synachthen kai eisachthen.
and when he himself enters, the seed too enters with him into the Pleroma, gathered together and brought in through the door.
Notes and citation
Summary: and will enter the Pleroma with him through the door.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 26.3 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 27
27.1Stählin 3:115
Ὁ ἱερεὺς εἰσιὼν ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου τό τε πέταλον ἀπετίθει παρὰ τῷ θυσιαστηρίῳ τοῦ θυμιάματος, αὐτὸς δὲ ἐν σιγῇ τὸ ἐν τῇ καρδίᾳ ἐγκεχαραγμένον ὄνομα ἔχων εἰσῄει, δεικνὺς τὴν ἀπόθεσιν τοῦ καθάπερ πετάλου χρυσοῦ καθαροῦ γενομένου καὶ κούφου διὰ τὴν κάθαρσιν, τοῦ ὥσπερ σώματος τῆς ψυχῆς [ἀπόθεσιν], ἐν ᾧ ἐγκεχάρακτο τὸ γάνωμα τῆς θεοσεβείας, διʼ οὗ ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐγινώσκετο τὸ ὄνομα περικείμενος.
Ho hiereus eisiōn entos tou katapetasmatos tou deuterou to te petalon apetithei para tǭ thysiastēriǭ tou thymiamatos, autos de en sigę̄ to en tę̄ kardią enkecharagmenon onoma echōn eisę̄ei, deiknys tēn apothesin tou kathaper petalou chrysou katharou genomenou kai kouphou dia tēn katharsin, tou hōsper sōmatos tēs psychēs [apothesin], en hǭ enkecharakto to ganōma tēs theosebeias, diʼ hou tais archais kai tais exousiais eginōsketo to onoma perikeimenos.
The priest, entering within the second veil, used to lay aside the plate beside the altar of incense, and himself went in in silence, having the Name engraved on his heart. This showed the laying aside of the body of the soul, as it were, which has become like a plate of pure gold and light because of its purification, on which was engraved the luster of godliness, by which he was known to the principalities and powers as bearing the Name.
Exod 28:36 (allusion, high confidence) · Lev 16:12 (allusion, medium confidence) · Heb 9:3 (allusion, high confidence)
Notes and citation
Summary: The high priest's laying aside of the golden plate before entering the Holy of Holies signifies the purified soul laying aside its body, having the Name engraved within.
- This chapter, probably Clement's own, allegorizes the high priest's entry into the Holy of Holies (Exod 28:36–38; Lev 16). The plate bore the divine Name. The bracketed word in the Greek is the editor's deletion.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.1 (Stählin 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:115–116
ἀποτίθεται δὲ τοῦτο τὸ σῶμα, τὸ πέταλον τὸ ἀβαρὲς γενόμενον, ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου, ἐν τῷ νοητῷ κόσμῳ, ὅ ἐστι δεύτερον ὁλοσχερὲς καταπέτασμα τοῦ παντός, παρὰ τὸ θυσιαστήριον τοῦ θυμιάματος, παρὰ τοὺς λειτουργοὺς τῶν ἀναφερομένων εὐχῶν ἀγγέλους.
apotithetai de touto to sōma, to petalon to abares genomenon, entos tou katapetasmatos tou deuterou, en tǭ noētǭ kosmǭ, ho esti deuteron holoscheres katapetasma tou pantos, para to thysiastērion tou thymiamatos, para tous leitourgous tōn anapheromenōn euchōn angelous.
This body, the plate that has become weightless, is laid aside within the second veil, in the intelligible world, which is the second, complete veil of the universe, beside the altar of incense, beside the angels who are ministers of the prayers offered up.
Rev 8:3 (echo, medium confidence)
Notes and citation
Summary: The soul's body is laid aside in the intelligible world, beside the angels who offer up prayers.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.2 (Stählin 3:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:116
γυμνὴ δὲ ἡ ψυχὴ ἐν δυνάμει τοῦ συνειδότος, οἷον σῶμα τῆς δυνάμεως γενομένη μεταβαίνει εἰς τὰ πνευματικά. λογικὴ τῷ ὄντι καὶ ἀρχιερατικὴ γενομένη, ὡς ἂν ἐμψυχουμένη ὡς εἰπεῖν ὑπὸ τοῦ λόγου προσεχῶς ἤδη, καθάπερ οἱ ἀρχάγγελοι τῶν ἀγγέλων ἀρχιερεῖς γενόμενοι καὶ τούτων πάλιν οἱ πρωτόκτιστοι.
gymnē de hē psychē en dynamei tou syneidotos, hoion sōma tēs dynameōs genomenē metabainei eis ta pneumatika. logikē tǭ onti kai archieratikē genomenē, hōs an empsychoumenē hōs eipein hypo tou logou prosechōs ēdē, kathaper hoi archangeloi tōn angelōn archiereis genomenoi kai toutōn palin hoi prōtoktistoi.
And the soul, stripped, in the power of its conscience, having become as it were a body of that power, passes into the spiritual realm, having become truly rational and high-priestly, as if now ensouled, so to speak, directly by the Word, just as the archangels have become high priests of the angels, and the first-created again of them.
Notes and citation
Summary: The stripped soul passes into the spiritual realm and becomes high-priestly, animated directly by the Word, as the archangels are high priests of the angels.
Notes on the original text
- Digital text corrected (accent and breathing: οἷον): οἶον σῶμα τῆς → οἷον σῶμα τῆς.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.3 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:116
ποῦ δὲ ἔτι γραφῆς καὶ μαθήσεως κατόρθωμα τῇ ψυχῇ ἐκείνῃ τῇ καθαρᾷ γενομένῃ, ὅπου καὶ ἀξιοῦται »πρόσωπον πρὸς πρόσωπον« θεὸν ὁρᾶν;
pou de eti graphēs kai mathēseōs katorthōma tę̄ psychę̄ ekeinę̄ tę̄ katharą genomenę̄, hopou kai axioutai »prosōpon pros prosōpon« theon horan?
Where is there still achievement by Scripture and learning for that soul which has become pure, where it is even counted worthy to see God “face to face”?
1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: The purified soul, seeing God face to face, no longer needs Scripture and study.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.4 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:116
τὴν γοῦν ἀγγελικὴν διδασκαλίαν ὑπερβᾶσα καὶ τὸ ὄνομα τὸ διδασκόμενον ἐγγράφως ἐπὶ τὴν γνῶσιν καὶ κατάληψιν τῶν πραγμάτων ἔρχεται. οὐκέτι νύμφη. ἀλλʼ ἤδη λόγος γενόμενος καὶ παρὰ τῷ νυμφίῳ καταλύων μετὰ τῶν πρωτοκλήτων καὶ πρωτοκτίστων. φίλων μὲν διʼ ἀγάπην, υἱῶν δὲ διὰ τὴν διδασκαλίαν καὶ ὑπακοήν, ἀδελφῶν δὲ διὰ τὸ τῆς γενέσεως κοινόν.
tēn goun angelikēn didaskalian hyperbasa kai to onoma to didaskomenon engraphōs epi tēn gnōsin kai katalēpsin tōn pragmatōn erchetai. ouketi nymphē. allʼ ēdē logos genomenos kai para tǭ nymphiǭ katalyōn meta tōn prōtoklētōn kai prōtoktistōn. philōn men diʼ agapēn, huiōn de dia tēn didaskalian kai hypakoēn, adelphōn de dia to tēs geneseōs koinon.
At any rate, having passed beyond the teaching of angels and the Name taught in writing, it comes to the knowledge and apprehension of realities. No longer a bride, but having now become word, and lodging with the Bridegroom together with the first-called and first-created: friends through love, sons through teaching and obedience, brothers through their common origin.
John 15:15 (echo, medium confidence)
Notes and citation
Summary: The perfected soul passes beyond written teaching to direct knowledge, dwelling with the Bridegroom among the first-created as friend, son, and brother.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.5 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:116
ὥστε τὸ μὲν τῆς οἰκονομίας ἦν, τὸ πέταλον περικεῖσθαι καὶ μανθάνειν εἰς γνῶσιν, τὸ δὲ δυνάμεως. τὸ θεοφόρον γίνεσθαι τὸν ἄνθρωπον προσεχῶς ἐνεργούμενον ὑπὸ τοῦ κυρίου καὶ καθάπερ σῶμα αὐτοῦ γινόμενον.
hōste to men tēs oikonomias ēn, to petalon perikeisthai kai manthanein eis gnōsin, to de dynameōs. to theophoron ginesthai ton anthrōpon prosechōs energoumenon hypo tou kyriou kai kathaper sōma autou ginomenon.
So it belonged to the divine plan to wear the plate and to learn for knowledge; but it belongs to power that man becomes God-bearing, acted on directly by the Lord and becoming as it were his body.
Notes and citation
Summary: Wearing the body and learning belong to the present plan; the final gift is to become God-bearing, the Lord's own body.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Exc. 27.6 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 28
28.1Stählin 3:116
Τὸ »θεὸς ἀποδιδοὺς ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς ἀπειθοῦσι« φασὶν οἱ ἀπὸ Βασιλείδου κατὰ τὰς ἐνσωματώσεις, οἱ δὲ ἀπὸ Οὐαλεντίνου τοὺς τρεῖς τόπους δηλοῦσθαι τοὺς ἀριστερούς, τετάρτην δὲ γενεὰν τὰ σπέρματα αὐτῶν, »ἔλεον δὲ ποιῶν εἰς χιλιάδας« ἐπὶ τὰ δεξιά.
To »theos apodidous epi tritēn kai tetartēn genean tois apeithousi« phasin hoi apo Basileidou kata tas ensōmatōseis, hoi de apo Oualentinou tous treis topous dēlousthai tous aristerous, tetartēn de genean ta spermata autōn, »eleon de poiōn eis chiliadas« epi ta dexia.
“God, who repays to the third and fourth generation those who disobey”: the followers of Basilides say this refers to reincarnations; the followers of Valentinus, that the three places on the left are meant, and the fourth generation is their seeds; but “showing mercy to thousands” refers to those on the right.
Exod 20:5 (quotation, high confidence) · Exod 20:6 (quotation, high confidence) · Deut 5:9 (quotation, medium confidence)
Notes and citation
Summary: The Basilideans read the punishment “to the third and fourth generation” as reincarnation; the Valentinians as the lower powers and their seeds.
- The quotation is a form of Exod 20:5–6 (Deut 5:9–10).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 28.1 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
Chapter 29
29.1Stählin 3:116
Ἡ Σιγή, φασί, μήτηρ οὖσα πάντων τῶν προβληθέντων ὑπὸ τοῦ Βάθους. ὃ μὲν οὐκ ἔσχεν εἰπεῖν, περὶ τοῦ ἀρρήτου σεσίγηκεν, ὃ δὲ κατέλαβεν, τοῦτο ἀκατάληπτον προσηγόρευσεν.
Hē Sigē, phasi, mētēr ousa pantōn tōn problēthentōn hypo tou Bathous. ho men ouk eschen eipein, peri tou arrētou sesigēken, ho de katelaben, touto akatalēpton prosēgoreusen.
Silence, they say, being mother of all that was put forth by the Depth, kept silent about the ineffable, since she could not speak of it; and what she did comprehend, she called incomprehensible.
Notes and citation
Summary: In the Valentinian myth, Silence, mother of all the emanations of the Depth, kept silent about the ineffable.
- Depth (Bythos) and Silence (Sige) are the first pair of the Valentinian Aeons.
- As printed, the Greek says Silence called “incomprehensible” what she did comprehend; some editors insert a negative.
Notes on the original text
- Digital text corrected (word split in the digital text): ὃ δὲ κα τέλαβεν → ὃ δὲ κατέλαβεν.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 29.1 (Stählin 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-29-1). (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 30
30.1Stählin 3:116–117
Εἶτα ἐκλαθόμενοι τῆς δόξης τοῦ θεοῦ παθεῖν αὐτὸν λέγουσιν ἀθέως. ὃ γὰρ συνεπάθησεν ὁ πατήρ, στερεὸς ὢν τῇ φύσει, φησὶν ὁ Θεόδοτος, καὶ ἀνένδοτος, ἐνδόσιμον ἑαυτὸν παρασχών, ἵνα ἡ σιγὴ τοῦτο καταλάβῃ, πάθος ἐστίν.
Eita eklathomenoi tēs doxēs tou theou pathein auton legousin atheōs. ho gar synepathēsen ho patēr, stereos ōn tę̄ physei, phēsin ho Theodotos, kai anendotos, endosimon heauton paraschōn, hina hē sigē touto katalabę̄, pathos estin.
Then, forgetting the glory of God, they godlessly say that he suffered. For what the Father suffered with, says Theodotus, though he is firm and unyielding by nature, making himself yielding so that Silence might comprehend it, is suffering.
Notes and citation
Summary: Clement: forgetting God's glory, they impiously say that the Father suffered, as Theodotus holds.
- The first sentence is Clement's criticism.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 30.1 (Stählin 3:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-30-1). (abbreviation not yet checked)
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30.2Stählin 3:117
ἡ γὰρ συμπάθεια πάθος τινὸς διὰ πάθος ἑτέρου. ναὶ μὴν καὶ τοῦ πάθους γενομένου τὸ ὅλον συνεπάθησεν καὶ αὐτὸ εἰς διόρθωσιν τοῦ παθόντος.
hē gar sympatheia pathos tinos dia pathos heterou. nai mēn kai tou pathous genomenou to holon synepathēsen kai auto eis diorthōsin tou pathontos.
For sympathy is someone's suffering through the suffering of another. Indeed, when the suffering occurred, the whole suffered with it too, for the correction of the one that suffered.
Notes and citation
Summary: Theodotus argues that sympathy is suffering, and that the whole Pleroma suffered with the fallen Aeon.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 30.2 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-30-2). (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 31
31.1Stählin 3:117
Ἀλλὰ καὶ εἰ ὁ κατελθὼν εὐδοκία τοῦ ὅλου ἦν (»ἐν αὐτῷ γὰρ πᾶν τὸ πλήρωμα ἦν σωματικῶς«), ἔπαθεν δὲ οὗτος, δῆλον ὅτι καὶ τὰ ἐν αὐτῷ σπέρματα συνέπαθεν, διʼ ὧν τὸ ὅλον καὶ τὸ πᾶν εὑρίσκεται πάσχον.
Alla kai ei ho katelthōn eudokia tou holou ēn (»en autǭ gar pan to plērōma ēn sōmatikōs«), epathen de houtos, dēlon hoti kai ta en autǭ spermata synepathen, diʼ hōn to holon kai to pan heurisketai paschon.
But even if the one who came down was the good pleasure of the whole (“for in him the whole Pleroma was bodily”), and he suffered, it is clear that the seeds in him suffered with him, through which the whole and the all are found suffering.
Col 2:9 (quotation, high confidence) · Col 1:19 (quotation, medium confidence)
Notes and citation
Summary: They argue that since the fullness dwelt in the Savior who suffered, the whole suffered with him.
- The quotation is a form of Col 2:9 (1:19).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 31.1 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-31-1). (abbreviation not yet checked)
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31.2Stählin 3:117
ἀλλὰ καὶ διὰ τῆς τοῦ δωδεκάτου αἰῶνος πείσεως τὰ ὅλα παιδευθέντα, ὥς φασι, συνεπάθησεν.
alla kai dia tēs tou dōdekatou aiōnos peiseōs ta hola paideuthenta, hōs phasi, synepathēsen.
But also, they say, the whole, instructed by the experience of the twelfth Aeon, suffered with it.
Notes and citation
Summary: The Pleroma, they say, learned from the fall of the twelfth Aeon.
- The twelfth Aeon is Wisdom (Sophia), whose fall begins the Valentinian drama.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 31.2 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:117
τότε γὰρ ἐπέγνωσαν ὅτι ὅ εἰσιν, χάριτι τοῦ πατρός εἰσιν, ὄνομα ἀνωνόμαστον, μορφὴ καὶ γνῶσις. ὁ δὲ βουληθεὶς αἰὼν τὸ ὑπὲρ τὴν γνῶσιν λαβεῖν ἐν ἀγνωσίᾳ καὶ ἀμορφίᾳ ἐγένετο.
tote gar epegnōsan hoti ho eisin, chariti tou patros eisin, onoma anōnomaston, morphē kai gnōsis. ho de boulētheis aiōn to hyper tēn gnōsin labein en agnōsią kai amorphią egeneto.
For then they recognized that what they are, they are by the grace of the Father: a name without a name, form, and knowledge. But the Aeon who wished to grasp what is beyond knowledge came to be in ignorance and formlessness.
Notes and citation
Summary: The Aeons learned that they exist by the Father's grace; Wisdom, grasping beyond knowledge, fell into ignorance.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 31.3 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
31.4Stählin 3:117
ὅθεν καὶ κένωμα γνώσεως εἰργάσατο, ὅπερ ἐστὶ σκιὰ τοῦ ὀνόματος· ὅπερ ἐστὶν υἱός, μορφὴ τῶν αἰώνων. οὕτως τὸ κατὰ μέρος ὄνομα τῶν αἰώνων ἀπώλεια ἐστὶ τοῦ ὀνόματος.
hothen kai kenōma gnōseōs eirgasato, hoper esti skia tou onomatos; hoper estin huios, morphē tōn aiōnōn. houtōs to kata meros onoma tōn aiōnōn apōleia esti tou onomatos.
Hence she produced an emptiness of knowledge, which is a shadow of the Name, which is the Son, the form of the Aeons. So the partial name of the Aeons is the loss of the Name.
Notes and citation
Summary: Wisdom's fall produced an emptiness, a shadow of the Name, the Son.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 31.4 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-31-4). (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 32
32.1Stählin 3:117
Ἐν πληρώματι οὖν ἑνότητος οὔσης ἕκαστος τῶν αἰώνων ἴδιον ἔχει πλήρωμα, τὴν συζυγίαν. ὅσα οὖν ἐκ συζυγίας, φασί, προέρχεται, πληρώματά ἐστιν, ὅσα δὲ ἀπὸ ἑνός, εἰκόνες.
En plērōmati oun henotētos ousēs hekastos tōn aiōnōn idion echei plērōma, tēn syzygian. hosa oun ek syzygias, phasi, proerchetai, plērōmata estin, hosa de apo henos, eikones.
In the Pleroma, then, where there is unity, each of the Aeons has its own fullness, the pair. So, they say, whatever proceeds from a pair is a fullness, but whatever from one alone is an image.
Notes and citation
Summary: Each Aeon's fullness is its pair; what comes from a pair is a fullness, from a single Aeon an image.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 32.1 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-32-1). (abbreviation not yet checked)
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32.2Stählin 3:117
ὅθεν ὁ Θεόδοτος τὸν Χριστὸν ἐξ ἐννοίας προελθόντα τῆς Σοφίας εἰκόνα τοῦ πληρώματος ἐκάλεσεν.
hothen ho Theodotos ton Christon ex ennoias proelthonta tēs Sophias eikona tou plērōmatos ekalesen.
Hence Theodotus called Christ, who came forth from the thought of Wisdom, an image of the Pleroma.
Notes and citation
Summary: Theodotus calls Christ, born of Wisdom's thought, an image of the Pleroma.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 32.2 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-32-2). (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.
32.3Stählin 3:117
οὗτος δὲ καταλείψας τὴν μητέρα ἀνελθὼν εἰς τὸ πλήρωμα
houtos de kataleipsas tēn mētera anelthōn eis to plērōma
And he, leaving his mother, went up into the Pleroma
Notes and citation
Summary: Christ left his mother Wisdom and ascended to the Pleroma,
- The sentence continues in the next section.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 32.3 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:117
ἐκράθη, ὥσπερ τοῖς ὅλοις, οὕτω δὲ καὶ τῷ Παρακλήτῳ. υἱόθετος μέντοι γέγονεν ὁ Χριστὸς ὡς πρὸς τὰ πληρώματα ἐκλεκτὸς γενόμενος καὶ »πρωτότοκος« τῶν ἐνθάδε πραγμάτων.
ekrathē, hōsper tois holois, houtō de kai tǭ Paraklētǭ. huiothetos mentoi gegonen ho Christos hōs pros ta plērōmata eklektos genomenos kai »prōtotokos« tōn enthade pragmatōn.
and was mingled, as with all, so also with the Paraclete. Christ became an adopted son, as chosen for the fullnesses and “firstborn” of the things here.
Col 1:15 (allusion, medium confidence)
Notes and citation
Summary: where he was joined to the Paraclete; Christ became an adopted son, “firstborn” of the lower world.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 33.1 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:117
Ἔστιν οὖν ὁ λόγος οὗτος παράκουσμα τοῦ ἡμετέρου, ἐκ τοῦ ὑποκειμένου »πρωτότοκον« λέγοντος τὸν σωτῆρα, καὶ ἔστιν ὡσπερεὶ ῥίζα καὶ κεφαλὴ ἡμῶν, ἡ δὲ ἐκκλησία καρποὶ αὐτοῦ.
Estin oun ho logos houtos parakousma tou hēmeterou, ek tou hypokeimenou »prōtotokon« legontos ton sōtēra, kai estin hōsperei rhiza kai kephalē hēmōn, hē de ekklēsia karpoi autou.
This teaching, then, is a mishearing of ours, which calls the Savior “firstborn” from the substrate; and he is as it were our root and head, and the church his fruits.
Col 1:18 (echo, high confidence)
Notes and citation
Summary: Clement: this is a distortion of the church's teaching that the Savior is the firstborn, our root and head, and the church his fruit.
- Clement's own comment.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 33.2 (Stählin 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
33.3Stählin 3:117–118
Χριστοῦ, φασί, τὸ ἀνοίκειον φυγόντος καὶ συσταλέντος εἰς τὸ πλήρωμα, ἐκ τῆς μητρῴας γενομένου ἐννοίας, ἡ μήτηρ αὖθις τὸν τῆς οἰκονομίας προηγάγετο ἄρχοντα εἰς τύπον τοῦ φυγόντος αὐτὴν κατʼ ἐπιπόθησιν αὐτοῦ, κρείττονος ὑπάρχοντος, ὃς ἦν τύπος τοῦ πατρὸς τῶν ὅλων.
Christou, phasi, to anoikeion phygontos kai systalentos eis to plērōma, ek tēs mētrǭas genomenou ennoias, hē mētēr authis ton tēs oikonomias proēgageto archonta eis typon tou phygontos autēn katʼ epipothēsin autou, kreittonos hyparchontos, hos ēn typos tou patros tōn holōn.
When Christ, they say, fled what was alien and withdrew into the Pleroma, having come from his mother's thought, the mother in turn brought forth the Ruler of the plan, as a type of the one who fled her, out of longing for him, since he was superior; and he was a type of the Father of all.
Notes and citation
Summary: They say Wisdom then produced the Demiurge as a copy of Christ, and a type of the Father.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 33.3 (Stählin 3:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-33-3). (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.
33.4Stählin 3:118
διὸ καὶ ἥττων γίνεται, ὡς ἂν ἐκ πάθους τῆς ἐπιθυμίας συνεστώς. ἐμυσάχθη μέντοι ἐνιδοῦσα τὴν ἀποτομίαν αὐτοῦ, ὥς φασιν αὐτοί.
dio kai hēttōn ginetai, hōs an ek pathous tēs epithymias synestōs. emysachthē mentoi enidousa tēn apotomian autou, hōs phasin autoi.
That is why he is inferior, as constituted from the passion of desire. But she was disgusted, they say, when she saw his severity.
Notes and citation
Summary: The Demiurge is inferior, born of desire; Wisdom was disgusted at his harshness.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 33.4 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-33-4). (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 34
34.1Stählin 3:118
Ἀλλὰ καὶ αἱ εὐώνυμοι δυνάμεις, πρῶται προβληθεῖσαι τῶν δεξιῶν ὑπʼ αὐτῆς, ὑπὸ τῆς τοῦ φωτὸς παρουσίας οὐ μορφοῦνται, κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ Τόπου μορφωθῆναι.
Alla kai hai euōnymoi dynameis, prōtai problētheisai tōn dexiōn hypʼ autēs, hypo tēs tou phōtos parousias ou morphountai, kateleiphthēsan de hai aristerai hypo tou Topou morphōthēnai.
But the powers on the left too, put forth by her first, before those on the right, are not formed by the presence of the light; the left ones were left to be formed by the Place.
Notes and citation
Summary: The lower powers were not formed by the light but left to be formed by the Place.
- “The Place” (Topos) is a Valentinian name for the Demiurge.
Notes on the original text
- Digital text corrected (stray period in the digital text): αἱ εὐώνυμοι δυνάμεις. πρῶται → αἱ εὐώνυμοι δυνάμεις, πρῶται.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 34.1 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-34-1). (abbreviation not yet checked)
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34.2Stählin 3:118
τῆς μητρὸς οὖν μετὰ τοῦ υἱοῦ καὶ τῶν σπερμάτων εἰσελθούσης εἰς τὸ πλήρωμα, τότε ὁ Τόπος τὴν ἐξουσίαν τῆς μητρὸς καὶ τὴν τάξιν ἀπολήψεται, ἣν νῦν ἔχει ἡ μήτηρ.
tēs mētros oun meta tou huiou kai tōn spermatōn eiselthousēs eis to plērōma, tote ho Topos tēn exousian tēs mētros kai tēn taxin apolēpsetai, hēn nyn echei hē mētēr.
When the mother, then, enters the Pleroma with the Son and the seeds, then the Place will receive the mother's authority and rank, which the mother now has.
Notes and citation
Summary: When Wisdom enters the Pleroma with the spiritual seeds, the Demiurge will take her place.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 34.2 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-34-2). (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 35
35.1Stählin 3:118
Ὁ Ἰησοῦς »τὸ φῶς« ἡμῶν, ὡς λέγει ὁ ἀπόστολος.
Ho Iēsous »to phōs« hēmōn, hōs legei ho apostolos.
Jesus is our “light,” as the apostle says,
2 Cor 4:6 (allusion, medium confidence) · John 8:12 (echo, medium confidence)
Notes and citation
Summary: Jesus is our light,
- The allusion is 2 Cor 4:6 (John 8:12).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 35.1 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-35-1). (abbreviation not yet checked)
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35.2Stählin 3:118
ἑαυτὸν »κενώσας«, τουτέστιν ἐκτὸς τοῦ Ὅρου γενόμενος κατὰ Θεόδοτον, ἐπεὶ ἄγγελος ἦν τοῦ πληρώματος, τοὺς ἀγγέλους τοῦ διαφέροντος σπέρματος συνεξήγαγεν ἑαυτῷ· καὶ αὐτὸς μὲν τὴν λύτρωσιν ὡς ἀπὸ πληρώματος προελθὼν εἶχεν, τοὺς δὲ ἀγγέλους εἰς διόρθωσιν τοῦ σπέρματος ἤγαγεν·
heauton »kenōsas«, toutestin ektos tou Horou genomenos kata Theodoton, epei angelos ēn tou plērōmatos, tous angelous tou diapherontos spermatos synexēgagen heautǭ; kai autos men tēn lytrōsin hōs apo plērōmatos proelthōn eichen, tous de angelous eis diorthōsin tou spermatos ēgagen;
who “emptied” himself, that is, according to Theodotus, came outside the Limit; since he was the angel of the Pleroma, he brought out with himself the angels of the superior seed. He himself had redemption, as having come forth from the Pleroma, but he led the angels for the correction of the seed.
Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Theodotus reads Christ's self-emptying as his leaving the Pleroma, bringing with him the angels of the spiritual seed for its correction.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 35.2 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-35-2). (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.
35.3Stählin 3:118
ὡς γὰρ ὑπὲρ μέρους δέονται καὶ παρακαλοῦσι καὶ διʼ ἡμᾶς κατεχόμενοι, σπεύδοντες εἰσελθεῖν, ἄφεσιν ἡμῖν αἰτοῦνται.
hōs gar hyper merous deontai kai parakalousi kai diʼ hēmas katechomenoi, speudontes eiselthein, aphesin hēmin aitountai.
For they plead and entreat as for a part of themselves, and, held back because of us, eager to enter, they ask forgiveness for us,
Notes and citation
Summary: The angels plead for us, their counterparts, being held back until we can enter with them,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 35.3 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-35-3). (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.
35.4Stählin 3:118
ἵνα συνεισέλθωμεν αὐτοῖς· σχεδὸν γὰρ ἡμῶν χρείαν ἔχοντες, ἵνα εἰσέλθωσιν, ἐπεὶ ἄνευ ἡμῶν οὐκ ἐπιτρέπεται αὐτοῖς (διὰ τοῦτο γὰρ οὐδὲ ἡ μήτηρ συνελήλυθεν ἄνευ ἡμῶν, φασίν), εἰκότως ὑπὲρ ἡμῶν δέονται.
hina syneiselthōmen autois; schedon gar hēmōn chreian echontes, hina eiselthōsin, epei aneu hēmōn ouk epitrepetai autois (dia touto gar oude hē mētēr synelēlythen aneu hēmōn, phasin), eikotōs hyper hēmōn deontai.
so that we may enter with them. For since they almost need us in order to enter, since without us it is not permitted them (for that is why the mother too has not entered without us, they say), they fittingly plead for us.
Notes and citation
Summary: since they cannot enter the Pleroma without us.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 35.4 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:118
Ἐν ἑνότητι μέντοι γε προεβλήθησαν οἱ ἄγγελοι ἡμῶν, φασίν, εἷς ὄντες, ὡς ἀπὸ ἑνὸς προελθόντες.
En henotēti mentoi ge proeblēthēsan hoi angeloi hēmōn, phasin, heis ontes, hōs apo henos proelthontes.
Our angels, they say, were put forth in unity, being one, as having come from one.
Notes and citation
Summary: They say our angels were produced as a unity.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 36.1 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-36-1). (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.
36.2Stählin 3:118
ἐπεὶ δὲ ἡμεῖς ἦμεν, οἱ μεμερισμένοι, διὰ τοῦτο ἐβαπτίσατο ὁ Ἰησοῦς, τὸ ἀμέριστον μερισθῆναι, μέχρις ἡμᾶς ἑνώσῃ αὐτοῖς εἰς τὸ πλήρωμα, ἵνα ἡμεῖς, οἱ πολλοὶ ἓν γενόμενοι, [οἱ] πάντες τῷ ἑνὶ τῷ διʼ ἡμᾶς μερισθέντι ἀνακραθῶμεν.
epei de hēmeis ēmen, hoi memerismenoi, dia touto ebaptisato ho Iēsous, to ameriston meristhēnai, mechris hēmas henōsę̄ autois eis to plērōma, hina hēmeis, hoi polloi hen genomenoi, [hoi] pantes tǭ heni tǭ diʼ hēmas meristhenti anakrathōmen.
But since we were divided, Jesus was baptized for this reason: that the undivided should be divided, until he unites us with them in the Pleroma, so that we, the many, having become one, may all be mingled with the One who was divided for our sake.
Notes and citation
Summary: Jesus was baptized, the undivided being divided, to unite divided humanity with the angels in the Pleroma.
- The bracketed article in the Greek is the editor's deletion.
Cite (SBL): Clement of Alexandria, Exc. 36.2 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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 3:118
Οἱ ἀπὸ Ἀδὰμ ἐξελθόντες οἱ μὲν δίκαιοι διὰ τῶν ἐκτισμένων τὴν ὁδὸν ποιούμενοι παρὰ τῷ Τόπῳ κατείχοντο κατὰ τοὺς Οὐαλεντινιανούς, οἱ δὲ ἕτεροι ἐν τῷ τοῦ σκότου ἐκτισμένῳ ἐν τοῖς ἀριστεροῖς, ἔχοντες συναίσθησιν τοῦ πυρός.
Hoi apo Adam exelthontes hoi men dikaioi dia tōn ektismenōn tēn hodon poioumenoi para tǭ Topǭ kateichonto kata tous Oualentinianous, hoi de heteroi en tǭ tou skotou ektismenǭ en tois aristerois, echontes synaisthēsin tou pyros.
Of those who came from Adam, according to the Valentinians, the righteous, making their way through the created things, were held back beside the Place, while the others were in the creation of darkness, among those on the left, having consciousness of the fire.
Notes and citation
Summary: The Valentinians say the righteous descendants of Adam are held with the Demiurge, the others in darkness feeling the fire.
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 37.1 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-37-1). (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 38
38.1Stählin 3:118
Ποταμὸς ἐκπορεύεται πυρὸς ὑποκάτω τοῦ θρόνου τοῦ Τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ ἐκτισμένου, ὅ ἐστιν ἡ γέεννα, ἀπὸ κτίσεως τοῦ πυρὸς ῥέοντος μὴ πληρουμένη· καὶ αὐτὸς δὲ ὁ Τόπος πύρινός ἐστι.
Potamos ekporeuetai pyros hypokatō tou thronou tou Topou, kai rhei eis to kenon tou ektismenou, ho estin hē geenna, apo ktiseōs tou pyros rheontos mē plēroumenē; kai autos de ho Topos pyrinos esti.
A river of fire goes out from beneath the throne of the Place and flows into the void of what was created, which is Gehenna, never filled, though the fire has been flowing into it since creation; and the Place himself is fiery.
Dan 7:10 (allusion, high confidence)
Notes and citation
Summary: A river of fire flows from the Demiurge's throne into Gehenna; the Demiurge himself is fiery.
- The image is from Dan 7:10.
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 38.1 (Stählin 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/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.
38.2Stählin 3:118–119
διὰ τοῦτο, φησί, καταπέτασμα ἔχει, ἵνα μὴ ἐκ τῆς προσόψεως ἀναλωθῇ τὰ πνεύματα· μόνος δὲ ὁ ἀρχάγγελος εἰσέρχεται πρὸς αὐτόν, οὗ κατʼ εἰκόνα καὶ ὁ ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων εἰσῄει.
dia touto, phēsi, katapetasma echei, hina mē ek tēs prosopseōs analōthę̄ ta pneumata; monos de ho archangelos eiserchetai pros auton, hou katʼ eikona kai ho archiereus hapax tou eniautou eis ta hagia tōn hagiōn eisę̄ei.
That is why, he says, he has a veil, so that the spirits may not be consumed by the sight of him; only the archangel enters to him, in whose image the high priest too entered the Holy of Holies once a year.
Lev 16:2 (allusion, high confidence) · Heb 9:7 (allusion, high confidence)
Notes and citation
Summary: A veil shields the spirits from him; only the archangel enters, as the high priest entered the Holy of Holies once a year.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 38.2 (Stählin 3:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-38-2). (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.
38.3Stählin 3:119
ἔνθεν καὶ ὁ Ἰησοῦς παρακληθεὶς συνεκαθέσθη τῷ Τόπῳ, ἵνα μένῃ τὰ πνεύματα καὶ μὴ προαναστῇ αὐτοῦ, καὶ ἵνα τὸν Τόπον ἡμερώσῃ καὶ τῷ σπέρματι δίοδον εἰς πλήρωμα παράσχῃ.
enthen kai ho Iēsous paraklētheis synekathesthē tǭ Topǭ, hina menę̄ ta pneumata kai mē proanastę̄ autou, kai hina ton Topon hēmerōsę̄ kai tǭ spermati diodon eis plērōma paraschę̄.
Hence Jesus too, being summoned, sat down with the Place, so that the spirits might remain and not rise before him, and so that he might tame the Place and provide the seed a passage into the Pleroma.
Notes and citation
Summary: Jesus sat beside the Demiurge to restrain the spirits, tame him, and open a way for the seed into the Pleroma.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 38.3 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/1-1/#p-38-3). (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.