Excerpts from Theodotus 39.1–86.3
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 39
39.1Stählin 3:119
Ἡ μήτηρ προβαλοῦσα τὸν Χριστὸν ὁλόκληρον καὶ ὑπʼ αὐτοῦ καταλειφθεῖσα τοῦ λοιποῦ οὐκέτι οὐδὲν προέβαλεν ὁλόκληρον. ἀλλὰ τὰ δυνατὰ παρʼ αὑτῇ κατέσχεν, ὥστε καὶ τοῦ Τόπου καὶ τῶν κλητῶν [οὖν] τὰ ἀγγελικὰ αὐτὴ προβαλοῦσα παρʼ αὑτῇ κατέχει, τῶν ἐκλεκτῶν τῶν ἀγγελικῶν ὑπὸ τοῦ ἄρρενος ἔτι πρότερον προβεβλημένων.
Hē mētēr probalousa ton Christon holoklēron kai hypʼ autou kataleiphtheisa tou loipou ouketi ouden proebalen holoklēron. alla ta dynata parʼ hautę̄ kateschen, hōste kai tou Topou kai tōn klētōn [oun] ta angelika autē probalousa parʼ hautę̄ katechei, tōn eklektōn tōn angelikōn hypo tou arrenos eti proteron probeblēmenōn.
The mother, having put forth Christ whole and been abandoned by him, from then on put forth nothing whole, but kept what she could by her; so that she keeps by her the angelic elements both of the Place and of the called, which she put forth herself, while the angelic elements of the elect had been put forth still earlier by the male.
Notes and citation
Summary: Wisdom, abandoned by Christ, produced nothing complete thereafter and keeps the angelic elements of the lower beings.
- The bracketed word in the Greek is the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 39.1 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-39-1). (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 40
40.1Stählin 3:119
Τὰ μὲν γὰρ δεξιὰ πρὸ τῆς τοῦ φωτὸς αἰτήσεως προηνέχθη ὑπὸ τῆς μητρός, τὰ δὲ σπέρματα τῆς ἐκκλησίας μετὰ τὴν τοῦ φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ ἄρρενος τὰ ἀγγελικὰ τῶν σπερμάτων προεβάλλετο.
Ta men gar dexia pro tēs tou phōtos aitēseōs proēnechthē hypo tēs mētros, ta de spermata tēs ekklēsias meta tēn tou phōtos aitēsin, hote hypo tou arrenos ta angelika tōn spermatōn proeballeto.
For the things on the right were brought forth by the mother before her request for the light, and the seeds of the church after her request for the light, when the angelic elements of the seeds were put forth by the male.
Notes and citation
Summary: The right-hand powers were produced before Wisdom asked for light, the church's seeds after.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 40.1 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-40-1). (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 41
41.1Stählin 3:119
Τὰ διαφέροντα σπέρματά φησι μήτε ὡς πάθη, ὧν λυομένων συνελύθη ἂν καὶ τὰ σπέρματα, μήτε ὡς κτίσιν προεληλυθέναι, ἀλλʼ ὡς τέκνα.
Ta diapheronta spermata phēsi mēte hōs pathē, hōn lyomenōn synelythē an kai ta spermata, mēte hōs ktisin proelēlythenai, allʼ hōs tekna.
He says that the superior seeds came forth neither as passions, in which case, when these were dissolved, the seeds too would have been dissolved, nor as creation, but as children.
Notes and citation
Summary: Theodotus says the spiritual seeds came forth as children, not as passions or creatures.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 41.1 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-41-1). (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.
41.2Stählin 3:119
ἀπαρτιζομένης γὰρ τῆς κτίσεως συναπηρτίσθη ἂν καὶ τὰ σπέρματα· διὸ καὶ τὴν οἰκειότητα ἔχει πρὸς τὸ φῶς, ὃ πρῶτον προήγαγεν, τουτέστι τὸν Ἰησοῦν, ὁ αἰτησάμενος τοὺς αἰῶνας Χριστός, ἐν ᾧ συνδιυλίσθη κατὰ δύναμιν καὶ τὰ σπέρματα τὰ συνελθόντα αὐτῷ εἰς τὸ πλήρωμα· διὸ[τι] πρὸ καταβολῆς κόσμου εἰκότως λέγεται ἡ ἐκκλησία ἐκλελέχθαι. ἐν ἀρχῇ τοίνυν συνελογίσθημεν, φασί, καὶ ἐφανερώθημεν.
apartizomenēs gar tēs ktiseōs synapērtisthē an kai ta spermata; dio kai tēn oikeiotēta echei pros to phōs, ho prōton proēgagen, toutesti ton Iēsoun, ho aitēsamenos tous aiōnas Christos, en hǭ syndiylisthē kata dynamin kai ta spermata ta synelthonta autǭ eis to plērōma; dio[ti] pro katabolēs kosmou eikotōs legetai hē ekklēsia eklelechthai. en archę̄ toinyn synelogisthēmen, phasi, kai ephanerōthēmen.
For when creation was completed, the seeds too would have been completed with it. That is why they also have kinship with the light that Christ, who made request of the Aeons, first brought forth, that is, Jesus, in whom the seeds too that entered with him into the Pleroma were strained through in power. Therefore the church is fittingly said to have been chosen before the foundation of the world. In the beginning, then, we were reckoned together, they say, and made manifest.
Eph 1:4 (allusion, high confidence)
Notes and citation
Summary: The seeds are akin to the light, Jesus; so the church is said to be chosen before the foundation of the world.
- The allusion is Eph 1:4. The bracketed letters in the Greek are the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 41.2 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-41-2). (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.
41.3Stählin 3:119
διὰ τοῦτο ὁ σωτὴρ λέγει »λαμψάτω τὸ φῶς ὑμῶν«, μηνύων περὶ τοῦ φωτὸς τοῦ φανέντος καὶ μορφώσαντος, περὶ οὗ ὁ ἀπόστολος λέγει· »ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, τὸν τοῦ διαφόρου σπέρματος.
dia touto ho sōtēr legei »lampsatō to phōs hymōn«, mēnyōn peri tou phōtos tou phanentos kai morphōsantos, peri hou ho apostolos legei; »ho phōtizei panta anthrōpon erchomenon eis ton kosmon«, ton tou diaphorou spermatos.
That is why the Savior says, “Let your light shine,” indicating the light that appeared and gave form, about which the apostle says, “which enlightens every man coming into the world,” that is, the man of the superior seed.
Matt 5:16 (quotation, high confidence) · John 1:9 (quotation, high confidence)
Notes and citation
Summary: They apply “let your light shine” and “the light that enlightens every man” to the spiritual seed alone.
- The quotations are Matt 5:16 and John 1:9 (attributed to “the apostle”).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 41.3 (Stählin 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-41-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.4Stählin 3:119–120
ὅτε γὰρ ἐφωτίσθη ὁ ἄνθρωπος, τότε εἰς τὸν κόσμον ἦλθεν, τουτέστιν ἑαυτὸν ἐκόσμησεν, χωρίσας αὑτοῦ τὰ ἐπισκοτοῦντα καὶ συναναμεμιγμένα αὐτῷ πάθη. καὶ τὸν Ἀδὰμ ὁ Δημιουργὸς Ἐννοίᾳ προσχὼν ἐπὶ τέλει τῆς δημιουργίας αὐτὸν προήγαγεν.
hote gar ephōtisthē ho anthrōpos, tote eis ton kosmon ēlthen, toutestin heauton ekosmēsen, chōrisas hautou ta episkotounta kai synanamemigmena autǭ pathē. kai ton Adam ho Dēmiourgos Ennoią proschōn epi telei tēs dēmiourgias auton proēgagen.
For when the man was enlightened, then he came into the world, that is, he set himself in order, separating from himself the passions that darkened him and were mingled with him. And the Demiurge, paying attention to Thought, brought forth Adam at the end of the creation.
Notes and citation
Summary: They read “coming into the world” as the enlightened person ordering himself by casting off the passions.
- The Greek plays on κόσμος (“world”) and ἐκόσμησεν (“set in order”).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 41.4 (Stählin 3:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-41-4). (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 42
42.1Stählin 3:120
Ὁ Σταυρὸς τοῦ ἐν πληρώματι Ὅρου σημεῖόν ἐστιν· χωρίζει γὰρ τοὺς ἀπίστους τῶν πιστῶν ὡς ἐκεῖνος τὸν κόσμον τοῦ πληρώματος·
Ho Stauros tou en plērōmati Horou sēmeion estin; chōrizei gar tous apistous tōn pistōn hōs ekeinos ton kosmon tou plērōmatos;
The Cross is a sign of the Limit in the Pleroma; for it separates the unbelievers from the believers as that separates the world from the Pleroma.
Notes and citation
Summary: The Cross is a sign of the Limit: it separates believers from unbelievers.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 42.1 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-42-1). (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.
42.2Stählin 3:120
διὸ καὶ τὰ σπέρματα ὁ Ἰησοῦς διὰ τοῦ σημείου ἐπὶ τῶν ὤμων βαστάσας εἰσάγει εἰς τὸ πλήρωμα. ὦμοι γὰρ τοῦ σπέρματος ὁ Ἰησοῦς λέγεται, κεφαλὴ δὲ ὁ Χριστός.
dio kai ta spermata ho Iēsous dia tou sēmeiou epi tōn ōmōn bastasas eisagei eis to plērōma. ōmoi gar tou spermatos ho Iēsous legetai, kephalē de ho Christos.
That is why Jesus, carrying the seeds on his shoulders by means of the sign, brings them into the Pleroma. For Jesus is called the shoulders of the seed, and Christ the head.
Notes and citation
Summary: Jesus carries the spiritual seeds on his shoulders into the Pleroma by the sign of the cross.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 42.2 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-42-2). (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.
42.3Stählin 3:120
ὅθεν εἴρηται· »ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι. οὐκ ἔστι μου ἀδελφός.« ᾖρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ, ὅπερ ὁμοούσιον ἦν τῇ ἐκκλησίᾳ.
hothen eirētai; »hos ouk airei ton stauron autou kai akolouthei moi. ouk esti mou adelphos.« ę̄ren oun to sōma tou Iēsou, hoper homoousion ēn tę̄ ekklēsią.
Hence it is said, “Whoever does not take up his cross and follow me is not my brother.” So he took up the body of Jesus, which was of the same substance as the church.
Matt 10:38 (quotation, high confidence) · Luke 14:27 (quotation, medium confidence)
Notes and citation
Summary: They read the saying about taking up the cross as Christ's taking up Jesus' body, which shares the church's substance.
- The quotation is a form of Matt 10:38 (Luke 14:27), with “my brother” for “worthy of me.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 42.3 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-42-3). (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 43
43.1Stählin 3:120
Λέγουσιν οὖν ὅτι αἱ δεξιαὶ ᾔδεσαν τοῦ Ἰησοῦ καὶ τοῦ χριστοῦ τὰ ὀνόματα καὶ πρὸ τῆς παρουσίας, ἀλλὰ τοῦ σημείου οὐκ ᾔδεσαν τὴν δύναμιν.
Legousin oun hoti hai dexiai ę̄desan tou Iēsou kai tou christou ta onomata kai pro tēs parousias, alla tou sēmeiou ouk ę̄desan tēn dynamin.
They say, then, that the powers on the right knew the names of Jesus and of Christ even before the coming, but did not know the power of the sign.
Notes and citation
Summary: They say the higher powers knew Christ's names but not the power of the cross.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 43.1 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-43-1). (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.
43.2Stählin 3:120
καὶ δόντος πᾶσαν τὴν ἐξουσίαν τοῦ πατρός, συναινέσαντος δὲ καὶ τοῦ πληρώματος. ἐκπέμπεται »ὁ τῆς βουλῆς ἄγγελος«.
kai dontos pasan tēn exousian tou patros, synainesantos de kai tou plērōmatos. ekpempetai »ho tēs boulēs angelos«.
And when the Father had given all authority, and the Pleroma too had consented, “the angel of counsel” is sent forth.
Isa 9:6 (allusion, medium confidence) · Matt 28:18 (echo, medium confidence)
Notes and citation
Summary: With the Father's authority and the Pleroma's consent, the Savior is sent forth as the “angel of counsel.”
- The title recalls Isa 9:6 (9:5 LXX), “angel of great counsel.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 43.2 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-43-2). (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.
43.3Stählin 3:120
καὶ γίνεται κεφαλὴ τῶν ὅλων μετὰ τὸν πατέρα· »πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα, θρόνοι, κυριότητες, βασιλεῖαι, θεότητες, λειτουργίαι·«
kai ginetai kephalē tōn holōn meta ton patera; »panta gar en autǭ ektisthē ta horata kai ta aorata, thronoi, kyriotētes, basileiai, theotētes, leitourgiai;«
And he becomes head of all after the Father; “for in him all things were created, visible and invisible, thrones, lordships, kingdoms, divinities, ministries.”
Col 1:16 (quotation, high confidence) · Eph 1:22 (echo, medium confidence)
Notes and citation
Summary: He becomes head of all things after the Father, in whom all things were created.
- The quotation is a free form of Col 1:16.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 43.3 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-43-3). (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.
43.4Stählin 3:120
»διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἔδωκεν αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα πᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι κύριος τῆς δόξης Ἰησοῦς Χριστὸς σωτήρ,« »ἀναβὰς αὐτὸς καὶ καταβάς·
»dio kai ho theos auton hyperypsōsen kai edōken autǭ onoma to hyper pan onoma, hina pan gony kampsę̄ kai pasa glōssa exomologēsētai, hoti kyrios tēs doxēs Iēsous Christos sōtēr,« »anabas autos kai katabas;
“Therefore God also highly exalted him and gave him the name above every name, so that every knee should bow and every tongue confess that Jesus Christ the Savior is Lord of glory,” “he who ascended and descended.
Phil 2:9 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Phil 2:11 (quotation, high confidence) · Eph 4:10 (quotation, high confidence)
Notes and citation
Summary: God exalted him above every name; he is the one who descended and ascended.
- The quotations are Phil 2:9–11 (with “Lord of glory” and “Savior”) and Eph 4:9–10.
Notes on the original text
- Digital text corrected (stray space before the closing quotation mark): ήρ, « → ήρ,«.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 43.4 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-43-4). (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.
43.5Stählin 3:120
τὸ δὲ ἀνέβη τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη; ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς καὶ ἀναβὰς ὑπεράνω τῶν οὐρανῶν.«
to de anebē ti estin, ei mē hoti kai katebē? ho katabas autos estin eis ta katōtata tēs gēs kai anabas hyperanō tōn ouranōn.«
What does ‘he ascended’ mean, except that he also descended? He who descended is the same who ascended far above the heavens.”
Eph 4:9 (quotation, high confidence) · Eph 4:10 (quotation, high confidence)
Notes and citation
Summary: The one who descended to the depths is the one who ascended above the heavens.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 43.5 (Stählin 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-43-5). (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 44
44.1Stählin 3:120–121
Ἰδοῦσα δὲ αὐτὸν ἡ Σοφία ὅμοιον τῷ καταλιπόντι αὐτὴν φωτὶ ἐγνώρισεν καὶ προσέδραμεν καὶ ἠγαλλιάσατο καὶ προσεκύνησεν, τοὺς δὲ ἄρρενας ἀγγέλους τοὺς σὺν αὐτῷ ἐκπεμφθέντας θεασαμένη, κατῃδέσθη καὶ κάλυμμα ἐπέθετο.
Idousa de auton hē Sophia homoion tǭ kataliponti autēn phōti egnōrisen kai prosedramen kai ēgalliasato kai prosekynēsen, tous de arrenas angelous tous syn autǭ ekpemphthentas theasamenē, katę̄desthē kai kalymma epetheto.
When Wisdom saw him, like the light that had left her, she recognized him, ran to him, rejoiced, and worshiped; but seeing the male angels sent forth with him, she was ashamed and put on a veil.
Notes and citation
Summary: In the myth, Wisdom recognized the Savior and worshiped him, but veiled herself before his male angels.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 44.1 (Stählin 3:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-44-1). (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.
44.2Stählin 3:121
διὰ τούτου τοῦ μυστηρίου ὁ Παῦλος κελεύει τὰς γυναῖκας »φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους«. Εὐθὺς οὖν ὁ Σωτὴρ ἐπιφέρει αὐτῇ μόρφωσιν τὴν κατὰ γνῶσιν
dia toutou tou mystēriou ho Paulos keleuei tas gynaikas »phorein exousian epi tēs kephalēs dia tous angelous«. Euthys oun ho Sōtēr epipherei autę̄ morphōsin tēn kata gnōsin
By this mystery Paul commands women “to wear authority on their head because of the angels.” Immediately, then, the Savior brings her the formation according to knowledge
1 Cor 11:10 (quotation, high confidence)
Notes and citation
Summary: They see in Wisdom's veil the reason for Paul's command that women be veiled “because of the angels.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 44.2 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-44-2). (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 45
45.1Stählin 3:121
καὶ ἴασιν τῶν παθῶν, δείξας ἀπὸ πατρὸς ἀγεννήτου τὰ ἐν πληρώματι καὶ τὰ μέχρι αὐτῆς· ἀποστήσας δὲ τὰ πάθη τῆς πεπονθυίας
kai iasin tōn pathōn, deixas apo patros agennētou ta en plērōmati kai ta mechri autēs; apostēsas de ta pathē tēs peponthuias
and the healing of her passions, showing her the things in the Pleroma from the unbegotten Father down to herself; and, removing the passions of the one who had suffered,
Notes and citation
Summary: The Savior healed Wisdom, showing her the Pleroma and removing her passions.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 45.1 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-45-1). (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.
45.2Stählin 3:121
αὐτὴν μὲν ἀπαθῆ κατεσκεύασεν, τὰ πάθη δὲ διακρίνας ἐφύλαξεν, καὶ οὐχ ὥσπερ τὰ τῆς ἔνδον διεφορήθη, ἀλλʼ εἰς οὐσίαν ἤγαγεν αὐτά τε καὶ τὰ τῆς δευτέρας διαθέσεως. οὕτως διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας ἡ Σοφία ἀπαθὴς γίνεται καὶ τὰ ἔξω κτίζεται.
autēn men apathē kateskeuasen, ta pathē de diakrinas ephylaxen, kai ouch hōsper ta tēs endon diephorēthē, allʼ eis ousian ēgagen auta te kai ta tēs deuteras diatheseōs. houtōs dia tēs tou Sōtēros epiphaneias hē Sophia apathēs ginetai kai ta exō ktizetai.
he made her free from passion, but he separated the passions and kept them; and they were not scattered like those of the inner Wisdom, but he brought them and those of the second disposition into substance. So through the Savior's appearing Wisdom becomes free from passion, and the things outside are created.
Notes and citation
Summary: He freed her from passion and turned her passions into the substance of the lower world, which was thus created.
- The Valentinians derive the material world from Wisdom's passions (compare Irenaeus, Against Heresies 1.4.5).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 45.2 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-45-2). (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.
45.3Stählin 3:121
»πάντα γὰρ διʼ αὐτοῦ γέγονεν καὶ χωρὶς αὐτοῦ γέγονεν οὐδέν.« Πρῶτον οὖν ἐξ ἀσωμάτου πάθους καὶ συμβεβηκότος εἰς ἀσώματον
»panta gar diʼ autou gegonen kai chōris autou gegonen ouden.« Prōton oun ex asōmatou pathous kai symbebēkotos eis asōmaton
“For all things came into being through him, and without him nothing came into being.” First, then, from bodiless passion and accident into bodiless
John 1:3 (quotation, high confidence)
Notes and citation
Summary: They cite John 1:3 for the Savior's role in creation.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 45.3 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-45-3). (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 46
46.1Stählin 3:121
ἔτι τὴν ὕλην αὐτὰ μετήντλησεν καὶ μετέβαλεν, εἶθʼ οὕτως εἰς συγκρίματα καὶ σώματα· ἀθρόως γὰρ οὐσίαν ποιῆσαι τὰ πάθη οὐκ ἐνῆν· καὶ τοῖς σώμασι κατὰ φύσιν ἐπιτηδειότητα ἐνεποίησεν.
eti tēn hylēn auta metēntlēsen kai metebalen, eithʼ houtōs eis synkrimata kai sōmata; athroōs gar ousian poiēsai ta pathē ouk enēn; kai tois sōmasi kata physin epitēdeiotēta enepoiēsen.
matter, still bodiless, he transferred and changed them, and then in this way into compounds and bodies; for it was not possible to make the passions into substance all at once. And he implanted in the bodies a natural fitness.
Notes and citation
Summary: The passions were turned first into matter, then into bodies, gradually.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 46.1 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-46-1). (abbreviation not yet checked)
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46.2Stählin 3:121
Πρῶτος μὲν οὖν δημιουργὸς ὁ Σωτὴρ γίνεται καθολικός. »ἡ δὲ Σοφία« δευτέρα »οἰκοδομεῖ οἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά«.
Prōtos men oun dēmiourgos ho Sōtēr ginetai katholikos. »hē de Sophia« deutera »oikodomei oikon heautę̄ kai hypēreisen stylous hepta«.
The Savior, then, becomes the first, universal Demiurge; and “Wisdom,” second, “builds herself a house and set up seven pillars.”
Prov 9:1 (quotation, high confidence)
Notes and citation
Summary: The Savior is the first creator; Wisdom, second, builds her house on seven pillars.
- The quotation is Prov 9:1. The seven pillars are the seven heavens (compare 47.2).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 46.2 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-46-2). (abbreviation not yet checked)
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Chapter 47
47.1Stählin 3:121
καὶ πρῶτον πάντων προβάλλεται εἰκόνα τοῦ πατρὸς θεόν, διʼ οὗ
kai prōton pantōn proballetai eikona tou patros theon, diʼ hou
And first of all she puts forth a god as an image of the Father, through whom
Notes and citation
Summary: Wisdom first produces the Demiurge, image of the Father,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 47.1 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-47-1). (abbreviation not yet checked)
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47.2Stählin 3:121
ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν, τουτέστι »τὰ οὐράνια καὶ τὰ ἐπίγεια«, τὰ δεξιὰ καὶ τὰ ἀριστερά.
epoiēsen ton ouranon kai tēn gēn, toutesti »ta ourania kai ta epigeia«, ta dexia kai ta aristera.
she made heaven and earth, that is, “the heavenly things and the earthly,” the right and the left.
Gen 1:1 (allusion, high confidence) · Eph 1:10 (echo, medium confidence)
Notes and citation
Summary: through whom she made heaven and earth, the right and the left.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 47.2 (Stählin 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-47-2). (abbreviation not yet checked)
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47.3Stählin 3:121–122
οὗτος ὡς εἰκὼν πατρὸς πατὴρ γίνεται καὶ προβάλλει πρῶτον τὸν ψυχικὸν Χριστὸν υἱοῦ εἰκόνα, ἔπειτα τοὺς ἀρχαγγέλους αἰώνων εἰκόνας, εἶτα ἀγγέλους ἀρχαγγέλων ἐκ τῆς ψυχικῆς καὶ φωτεινῆς οὐσίας, ἣν φησιν ὁ προφητικὸς λόγος »καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων«, κατὰ τὴν συμπλοκὴν τῶν δύο οὐσιῶν τῶν αὐτῷ πεποιημένων τὸ εἰλικρινὲς »ἐπιφέρεσθαι« εἰπών. τὸ δὲ ἐμβριθὲς καὶ ὑλικὸν ὑποφέρεσθαι, τὸ θολερὸν καὶ παχυμερές.
houtos hōs eikōn patros patēr ginetai kai proballei prōton ton psychikon Christon huiou eikona, epeita tous archangelous aiōnōn eikonas, eita angelous archangelōn ek tēs psychikēs kai phōteinēs ousias, hēn phēsin ho prophētikos logos »kai pneuma theou epephereto epanō tōn hydatōn«, kata tēn symplokēn tōn dyo ousiōn tōn autǭ pepoiēmenōn to eilikrines »epipheresthai« eipōn. to de embrithes kai hylikon hypopheresthai, to tholeron kai pachymeres.
He, as image of the Father, becomes a father and first puts forth the psychic Christ, image of the Son; then the archangels, images of the Aeons; then angels of the archangels, from the psychic and luminous substance, of which the prophetic word says, “And the Spirit of God was borne above the waters,” saying that, in the interweaving of the two substances made by him, the pure is “borne above,” while the heavy and material, the muddy and coarse, is borne beneath.
Gen 1:2 (quotation, high confidence)
Notes and citation
Summary: The Demiurge produces the psychic Christ, archangels, and angels; “the Spirit borne above the waters” is read as the pure substance above the material.
- The quotation is Gen 1:2.
Notes on the original text
- Digital text corrected (wrong accent on the relative ἣν): οὐσίας, ἥν φησιν → οὐσίας, ἣν φησιν.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 47.3 (Stählin 3:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-47-3). (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.
47.4Stählin 3:122
ἀσώματον δὲ καὶ ταύτην ἐν ἀρχῇ αἰνίσσεται τῷ φάσκειν »ἀόρατον«· οὔτε γὰρ ἀνθρώπῳ τῷ μηδέπω ὄντι ἀόρατος ἦν οὔτε τῷ θεῷ· ἐδημιούργει γάρ· ἀλλὰ τὸ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς ὧδέ πως ἐξεφώνησεν.
asōmaton de kai tautēn en archę̄ ainissetai tǭ phaskein »aoraton«; oute gar anthrōpǭ tǭ mēdepō onti aoratos ēn oute tǭ theǭ; edēmiourgei gar; alla to amorphon kai aneideon kai aschēmatiston autēs hōde pōs exephōnēsen.
And he hints that this too was bodiless in the beginning by calling it “invisible”; for it was not invisible to man, who did not yet exist, nor to God, for he was fashioning it; but in some such way he expressed its formlessness, shapelessness, and lack of figure.
Gen 1:2 (allusion, high confidence)
Notes and citation
Summary: “Invisible” in Gen 1:2 is read as describing formless matter.
- Gen 1:2 in the Greek reads “the earth was invisible and unformed.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 47.4 (Stählin 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-47-4). (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 48
48.1Stählin 3:122
Διακρίνας δὲ ὁ Δημιουργὸς τὰ καθαρὰ ἀπὸ τοῦ ἐμβριθοῦς, ὡς ἂν ἐνιδὼν τὴν ἑκατέρου φύσιν, φῶς ἐποίησεν, τουτέστιν ἐφανέρωσεν καὶ εἰς φῶς καὶ ἰδέαν προσήγαγεν, ἐπεὶ τό γε ἡλιακὸν καὶ οὐράνιον φῶς πολλῷ ὕστερον ἐργάζεται·
Diakrinas de ho Dēmiourgos ta kathara apo tou embrithous, hōs an enidōn tēn hekaterou physin, phōs epoiēsen, toutestin ephanerōsen kai eis phōs kai idean prosēgagen, epei to ge hēliakon kai ouranion phōs pollǭ hysteron ergazetai;
The Demiurge, having separated the pure from the heavy, as one who perceived the nature of each, made light, that is, manifested it and brought it into light and form; for the light of the sun and heaven he makes much later.
Gen 1:3 (allusion, high confidence) · Gen 1:14 (allusion, medium confidence)
Notes and citation
Summary: They read “let there be light” as the Demiurge's separating and revealing the pure substance, the sun's light coming later.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 48.1 (Stählin 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-48-1). (abbreviation not yet checked)
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48.2Stählin 3:122
καὶ ποιεῖ [ἐκ] τῶν ὑλικῶν τὸ μὲν ἐκ τῆς λύπης, οὐσιωδῶς κτίζων »πνευματικὰ τῆς πονηρίας, πρὸς ἃ ἡ πάλη ἡμῖν«· διὸ καὶ λέγει ὁ ἀπόστολος· »καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε·«
kai poiei [ek] tōn hylikōn to men ek tēs lypēs, ousiōdōs ktizōn »pneumatika tēs ponērias, pros ha hē palē hēmin«; dio kai legei ho apostolos; »kai mē lypeite to pneuma to hagion tou theou, en hǭ esphragisthēte;«
And of the material things he makes one part from grief, creating in substance “the spiritual forces of wickedness, against which is our struggle”; that is why the apostle also says, “And do not grieve the Holy Spirit of God, in whom you were sealed.”
Eph 6:12 (quotation, high confidence) · Eph 4:30 (quotation, high confidence)
Notes and citation
Summary: From Wisdom's grief the Demiurge made the evil spiritual forces.
- The quotations are Eph 6:12 and Eph 4:30. The bracketed word in the Greek is the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 48.2 (Stählin 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-48-2). (abbreviation not yet checked)
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48.3Stählin 3:122
τὸ δὲ ἐκ τοῦ φόβου τὰ θηρία, τὸ δὲ ἐκ τῆς ἐκπλήξεως καὶ ἀπορίας τὰ στοιχεῖα τοῦ κόσμου.
to de ek tou phobou ta thēria, to de ek tēs ekplēxeōs kai aporias ta stoicheia tou kosmou.
Another part, from fear, the wild beasts; another, from consternation and perplexity, the elements of the world.
Notes and citation
Summary: From fear came the beasts, from perplexity the elements of the world.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 48.3 (Stählin 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-48-3). (abbreviation not yet checked)
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48.4Stählin 3:122–123
ἐν δὲ τοῖς τρισὶ στοιχείοις τὸ πῦρ ἐναιωρεῖται καὶ ἐνέσπαρται καὶ ἐμφωλεύει καὶ ὑπὸ τούτων ἐξάπτεται καὶ τούτοις ἐπαποθνῄσκει, μὴ ἔχον τόπον ἀποτακτὸν ἑαυτοῦ ὡς καὶ τὰ ἄλλα στοιχεῖα. ἐξ ὧν τὰ συγκρίματα δημιουργεῖται.
en de tois trisi stoicheiois to pyr enaiōreitai kai enespartai kai emphōleuei kai hypo toutōn exaptetai kai toutois epapothnę̄skei, mē echon topon apotakton heautou hōs kai ta alla stoicheia. ex hōn ta synkrimata dēmiourgeitai.
Fire hovers in the three elements, is sown in them and lurks in them, is kindled by them and dies away in them, having no place assigned to itself as the other elements do; from these the compounds are fashioned.
Notes and citation
Summary: Fire pervades the other three elements, having no place of its own.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 48.4 (Stählin 3:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-48-4). (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 49
49.1Stählin 3:123
Ἐπεὶ δὲ οὐκ ἐγίνωσκεν τὴν διʼ αὑτοῦ ἐνεργοῦσαν οἰόμενος ἰδίᾳ δυνάμει δημιουργεῖν φιλεργὸς ὢν φύσει, διὰ τοῦτο εἶπεν ὁ ἀπόστολος· »ὑπετάγη τῇ ματαιότητι τοῦ κόσμου, οὐχ ἑκών, ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπʼ ἐλπίδι, ὅτι καὶ αὐτὸς ἐλευθερωθήσεται«, ὅταν συλλεγῇ τὰ σπέρματα τοῦ θεοῦ.
Epei de ouk eginōsken tēn diʼ hautou energousan oiomenos idią dynamei dēmiourgein philergos ōn physei, dia touto eipen ho apostolos; »hypetagē tę̄ mataiotēti tou kosmou, ouch hekōn, alla dia ton hypotaxanta, epʼ elpidi, hoti kai autos eleutherōthēsetai«, hotan syllegę̄ ta spermata tou theou.
Since he did not know her who was working through him, thinking that he created by his own power, being by nature fond of work, the apostle said for this reason: “It was subjected to the vanity of the world, not willingly, but because of him who subjected it, in hope, that it too will be set free,” when the seeds of God are gathered.
Rom 8:20 (quotation, high confidence) · Rom 8:21 (quotation, high confidence)
Notes and citation
Summary: The Demiurge, unaware that Wisdom works through him, thinks he creates by his own power; they apply Rom 8:20–21 to him.
- The quotation is a free form of Rom 8:20–21.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 49.1 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-49-1). (abbreviation not yet checked)
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49.2Stählin 3:123
τεκμήριον δὲ μάλιστα τοῦ ἀκουσίου τὸ εὐλογεῖν τὸ σάββατον καὶ τὴν ἀπὸ τῶν πόνων ἀνάπαυσιν ὑπερασπάζεσθαι.
tekmērion de malista tou akousiou to eulogein to sabbaton kai tēn apo tōn ponōn anapausin hyperaspazesthai.
The chief evidence of his unwillingness is his blessing the Sabbath and his warm welcome of rest from labors.
Gen 2:3 (allusion, high confidence)
Notes and citation
Summary: His blessing of the Sabbath shows that he labored unwillingly.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 49.2 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-49-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 50
50.1Stählin 3:123
»Λαβὼν χοῦν ἀπὸ τῆς γῆς«, οὐ τῆς ξηρᾶς, ἀλλὰ τῆς πολυμεροῦς καὶ ποικίλης ὕλης μέρος, ψυχὴν γεώδη καὶ [ὑλικὴν ἐτεκτήνατο ἄλογον καὶ τῇ τῶν θηρίων ὁμοούσιον· οὗτος ὁ »κατʼ εἰκόνα« ἄνθρωπος.
»Labōn choun apo tēs gēs«, ou tēs xēras, alla tēs polymerous kai poikilēs hylēs meros, psychēn geōdē kai [hylikēn etektēnato alogon kai tę̄ tōn thēriōn homoousion; houtos ho »katʼ eikona« anthrōpos.
“Taking dust from the earth,” not from the dry land but a part of the manifold and varied matter, he fashioned an earthy and material soul, irrational and of the same substance as that of the beasts. This is the man “according to the image.”
Gen 2:7 (quotation, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: They say the Demiurge formed from matter an earthy, irrational soul, the man “according to the image.”
- The quotations are Gen 2:7 and Gen 1:26. The Greek has an opening bracket that is not closed.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 50.1 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-50-1). (abbreviation not yet checked)
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50.2Stählin 3:123
ὁ δὲ »καθʼ ὁμοίωσιν« τὴν αὐτοῦ τοῦ Δημιουργοῦ ἐκεῖνός ἐστιν, ὃν εἰς τοῦτον »ἐνεφύσησέν« τε καὶ ἐνέσπειρεν, ὁμοούσιόν τι αὐτῷ διʼ ἀγγέλων ἐνθείς·
ho de »kathʼ homoiōsin« tēn autou tou Dēmiourgou ekeinos estin, hon eis touton »enephysēsen« te kai enespeiren, homoousion ti autǭ diʼ angelōn entheis;
But the man “according to the likeness” of the Demiurge himself is the one he “breathed” into this one and sowed in him, placing in him something of the same substance as himself through angels.
Gen 1:26 (quotation, high confidence) · Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: The man “according to the likeness” is what the Demiurge breathed into him, of his own substance.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 50.2 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-50-2). (abbreviation not yet checked)
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50.3Stählin 3:123
καθὸ μὲν ἀόρατός ἐστι καὶ ἀσώματος, τὴν οὐσίαν αὐτοῦ »πνοὴν ζωῆς« προσεῖπεν, μορφωθὲν δὲ »ψυχὴ ζῶσα« ἐγένετο, ὅπερ εἶναι καὶ αὐτὸς ἐν ταῖς προφητικαῖς γραφαῖς ὁμολογεῖ.
katho men aoratos esti kai asōmatos, tēn ousian autou »pnoēn zōēs« proseipen, morphōthen de »psychē zōsa« egeneto, hoper einai kai autos en tais prophētikais graphais homologei.
Insofar as he is invisible and bodiless, he called his substance “breath of life”; but when formed it became “a living soul,” which he himself also confesses himself to be in the prophetic Scriptures.
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: The breath of life, once formed, became a living soul.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 50.3 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-50-3). (abbreviation not yet checked)
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Chapter 51
51.1Stählin 3:123
Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ, ψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ ὅλῳ ὅλος συνών, ἀρρήτῳ δυνάμει θεοῦ· ὅθεν ἐν τῷ παραδείσῳ, τῷ τετάρτῳ οὐρανῷ, δημιουργεῖται·
Anthrōpos goun estin en anthrōpǭ, psychikos en choïkǭ, ou merei meros, alla holǭ holos synōn, arrētǭ dynamei theou; hothen en tǭ paradeisǭ, tǭ tetartǭ ouranǭ, dēmiourgeitai;
At any rate, there is a man within a man, a psychic man within an earthy one, not part with part, but whole with whole, by the ineffable power of God. Hence he is fashioned in paradise, the fourth heaven;
2 Cor 12:2 (echo, low confidence)
Notes and citation
Summary: Within the earthy man is a psychic man, whole within whole, created in paradise, the fourth heaven;
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 51.1 (Stählin 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-51-1). (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.
51.2Stählin 3:123–124
ἐκεῖ γὰρ χοϊκὴ σὰρξ οὐκ ἀναβαίνει, ἀλλʼ ἦν τῇ ψυχῇ τῇ θείᾳ οἷον σὰρξ ἡ ὑλική. ταῦτα σημαίνει »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου«, τὴν θείαν ψυχὴν αἰνίσσεται τὴν ἐγκεκρυμμένην τῇ σαρκὶ καὶ στερεὰν καὶ δυσπαθῆ καὶ δυνατωτέραν, »καὶ σὰρξ ἐκ τῆς σαρκός μου«, τὴν ὑλικὴν ψυχὴν σῶμα οὖσαν τῆς θείας ψυχῆς.
ekei gar choïkē sarx ouk anabainei, allʼ ēn tę̄ psychę̄ tę̄ theią hoion sarx hē hylikē. tauta sēmainei »touto nyn ostoun ek tōn ostōn mou«, tēn theian psychēn ainissetai tēn enkekrymmenēn tę̄ sarki kai sterean kai dyspathē kai dynatōteran, »kai sarx ek tēs sarkos mou«, tēn hylikēn psychēn sōma ousan tēs theias psychēs.
for earthy flesh does not go up there, but the material soul was like flesh to the divine soul. This is what “This now is bone of my bones” signifies: it hints at the divine soul hidden in the flesh, firm, hard to affect, and stronger; and “flesh of my flesh,” the material soul, which is the body of the divine soul.
Gen 2:23 (quotation, high confidence)
Notes and citation
Summary: They read “bone of my bones, flesh of my flesh” as the divine soul hidden in the material soul.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 51.2 (Stählin 3:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-51-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
51.3Stählin 3:124
περὶ τούτων τῶν δυεῖν καὶ ὁ σωτὴρ λέγει φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα τὸ ψυχικὸν ἐν γεέννῃ ἀπολέσαι«.
peri toutōn tōn dyein kai ho sōtēr legei phobeisthai dein ton dynamenon tautēn tēn psychēn kai touto to sōma to psychikon en geennę̄ apolesai«.
About these two the Savior too says that one must fear him “who is able to destroy” this soul and this psychic body “in Gehenna.”
Matt 10:28 (allusion, high confidence)
Notes and citation
Summary: Christ's warning about destroying soul and body in Gehenna refers to these two.
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 51.3 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-51-3). (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 52
52.1Stählin 3:124
Τοῦτο τὸ σαρκίον »ἀντίδικον« ὁ σωτὴρ εἶπεν καὶ ὁ Παῦλος »νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου«, καὶ »δῆσαι« παραινεῖ καὶ »ἁρπάσαι ὡς ἰσχυροῦ τὰ σκεύη«, τοῦ ἀντιπολεμοῦντος τῇ οὐρανίῳ ψυχῇ.
Touto to sarkion »antidikon« ho sōtēr eipen kai ho Paulos »nomon antistrateuomenon tǭ nomǭ tou noos mou«, kai »dēsai« parainei kai »harpasai hōs ischyrou ta skeuē«, tou antipolemountos tę̄ ouraniǭ psychę̄.
This bit of flesh the Savior called “the adversary,” and Paul “a law warring against the law of my mind”; and he advises us to “bind” it and “plunder the goods as of a strong man,” of the one who wars against the heavenly soul.
Matt 5:25 (allusion, high confidence) · Rom 7:23 (quotation, high confidence) · Matt 12:29 (allusion, high confidence)
Notes and citation
Summary: The flesh is the “adversary” of the Gospel, Paul's warring law, and the strong man to be bound.
- The allusions are Matt 5:25, Rom 7:23, and Matt 12:29.
Cite (SBL): Clement of Alexandria, Exc. 52.1 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-52-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
52.2Stählin 3:124
ὁ σωτήρ, καὶ »ἀπηλλάχθαι αὐτοῦ« παραινεῖ »κατὰ τὴν ὁδόν, μὴ τῇ φυλακῇ περιπέσωμεν καὶ τῇ κολάσει«· ὁμοίως δὲ καὶ »εὐνοεῖν« αὐτῷ, μὴ τρέφοντας καὶ ῥωννύντας τῇ τῶν ἁμαρτημάτων ἐξουσίᾳ, ἀλλʼ ἐντεῦθεν νεκροῦντας ἤδη καὶ ἐξίτηλον ἀποφαίνοντας ἀποχῇ τῆς πονηρίας, ἵνα ἐν τῇ διαλύσει ταύτῃ διαφορηθὲν καὶ διαπνεῦσαν λάθῃ, ἀλλὰ μὴ καθʼ αὑτό τινος ὑποστάσεως λαβόμενον, τὴν ἰσχὺν ἔχῃ παράμονον ἐν τῇ διὰ πυρὸς διεξόδῳ.
ho sōtēr, kai »apēllachthai autou« parainei »kata tēn hodon, mē tę̄ phylakę̄ peripesōmen kai tę̄ kolasei«; homoiōs de kai »eunoein« autǭ, mē trephontas kai rhōnnyntas tę̄ tōn hamartēmatōn exousią, allʼ enteuthen nekrountas ēdē kai exitēlon apophainontas apochę̄ tēs ponērias, hina en tę̄ dialysei tautę̄ diaphorēthen kai diapneusan lathę̄, alla mē kathʼ hauto tinos hypostaseōs labomenon, tēn ischyn echę̄ paramonon en tę̄ dia pyros diexodǭ.
The Savior also advises us “to be rid of it on the way, lest we fall into prison” and punishment; and likewise to be “well-disposed” to it, not nourishing it and strengthening it by the license of sins, but putting it to death already from now on and making it fade by abstinence from wickedness, so that in this dissolution it may be dispersed and evaporate unnoticed, and not, taking on some substance of its own, have lasting strength in its passage through fire.
Luke 12:58 (allusion, high confidence) · Matt 5:25 (allusion, high confidence) · Col 3:5 (echo, medium confidence)
Notes and citation
Summary: We should make peace with this adversary on the way, not feeding it with sin but putting it to death, so that it dissolves rather than enduring in the fire.
- The allusions are Luke 12:58 and Matt 5:25.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Exc. 52.2 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-52-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 53
53.1Stählin 3:124
Τοῦτο »ζιζάνιον« ὀνομάζεται συμφυὲς τῇ ψυχῇ, τῷ χρηστῷ σπέρματι, τοῦτο καὶ σπέρμα τοῦ διαβόλου ὡς ὁμοούσιον ἐκείνῳ καὶ ὄφις καὶ διαπτερνιστὴς καὶ λῃστὴς ἐπιτιθέμενος κεφαλῇ
Touto »zizanion« onomazetai symphyes tę̄ psychę̄, tǭ chrēstǭ spermati, touto kai sperma tou diabolou hōs homoousion ekeinǭ kai ophis kai diapternistēs kai lę̄stēs epitithemenos kephalę̄
This is called the “tare,” grown together with the soul, the good seed; this is also the seed of the devil, as being of the same substance with him, and the serpent, and the heel-biter, and a robber attacking the head
Matt 13:25 (allusion, high confidence) · Gen 3:15 (allusion, medium confidence)
Notes and citation
Summary: This flesh is the tare sown among the good seed, the devil's seed, the serpent that strikes the heel,
Notes on the original text
- Digital text corrected (misplaced space at the opening quotation mark): Τοῦτο » ζιζάνιον« → Τοῦτο »ζιζάνιον«.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 53.1 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-53-1). (abbreviation not yet checked)
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53.2Stählin 3:124
βασιλέως.
basileōs.
of a king.
Notes and citation
Summary: attacking the king's head.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 53.2 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-53-2). (abbreviation not yet checked)
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53.3Stählin 3:124
ἔσχεν δὲ ὁ Ἀδὰμ ἀδήλως αὐτῷ ὑπὸ τῆς Σοφίας ἐνσπαρὲν τὸ σπέρμα τὸ πνευματικὸν εἰς τὴν ψυχήν· »διαταγείς«, φησί, »διʼ ἀγγέλων ἐν χειρὶ μεσίτου· ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν· ὁ δὲ θεὸς εἶς ἐστιν.« διʼ ἀγγέλων οὖν τῶν ἀρρένων τὰ σπέρματα ὑπηρετεῖται τὰ εἰς γένεσιν προβληθέντα ὑπὸ τῆς Σοφίας, καθὸ ἐγχωρεῖ γίνεσθαι.
eschen de ho Adam adēlōs autǭ hypo tēs Sophias ensparen to sperma to pneumatikon eis tēn psychēn; »diatageis«, phēsi, »diʼ angelōn en cheiri mesitou; ho de mesitēs henos ouk estin; ho de theos eis estin.« diʼ angelōn oun tōn arrenōn ta spermata hypēreteitai ta eis genesin problēthenta hypo tēs Sophias, katho enchōrei ginesthai.
And Adam, without his knowledge, had the spiritual seed sown in his soul by Wisdom; “ordained,” he says, “through angels by the hand of a mediator; but a mediator is not of one; but God is one.” So the seeds put forth by Wisdom for birth are ministered through the male angels, as far as it can happen.
Gal 3:19 (quotation, high confidence) · Gal 3:20 (quotation, high confidence)
Notes and citation
Summary: Wisdom secretly sowed the spiritual seed in Adam, through angels, as Paul says of the law.
- The quotation is Gal 3:19–20.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 53.3 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-53-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
53.4Stählin 3:124
ἅτε γὰρ Δημιουργὸς ἀδήλως κινούμενος ὑπὸ τῆς Σοφίας οἴεται αὐτοκίνητος εἶναι ὁμοίως καὶ οἱ ἄνθρωποι.
hate gar Dēmiourgos adēlōs kinoumenos hypo tēs Sophias oietai autokinētos einai homoiōs kai hoi anthrōpoi.
For just as the Demiurge, moved by Wisdom without knowing it, thinks he is self-moved, so too do human beings.
Notes and citation
Summary: Like the Demiurge, human beings think they act on their own, unaware of Wisdom's moving them.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 53.4 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-53-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
53.5Stählin 3:124
πρῶτον οὖν σπέρμα πνευματικὸν τὸ ἐν τῷ Ἀδὰμ προέβαλεν ἡ Σοφία, ἵνα ᾖ τὸ ὀστοῦν. ἡ λογικὴ καὶ οὐρανία ψυχή, μὴ κενή, ἀλλὰ μυελοῦ γέμουσα πνευματικοῦ. Ἀπὸ δὲ τοῦ Ἀδὰμ τρεῖς φύσεις γεννῶνται, πρώτη μὲν ἡ ἄλογος.
prōton oun sperma pneumatikon to en tǭ Adam proebalen hē Sophia, hina ę̄ to ostoun. hē logikē kai ourania psychē, mē kenē, alla myelou gemousa pneumatikou. Apo de tou Adam treis physeis gennōntai, prōtē men hē alogos.
First, then, Wisdom put forth the spiritual seed that was in Adam, so that it might be the bone, the rational and heavenly soul, not empty but full of spiritual marrow. From Adam three natures are born: first the irrational,
Notes and citation
Summary: The spiritual seed in Adam is the bone full of marrow; from Adam come three kinds of people: first the irrational,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 53.5 (Stählin 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-53-5). (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 54
54.1Stählin 3:124–125
ἧς ἦν Κάιν, δευτέρα δὲ ἡ λογικὴ καὶ ἡ δικαία, ἧς ἦν Ἄβελ· τρίτη δὲ ἡ πνευματική.
hēs ēn Kain, deutera de hē logikē kai hē dikaia, hēs ēn Abel; tritē de hē pneumatikē.
to which Cain belonged; second the rational and just, to which Abel belonged; and third the spiritual,
Gen 4:1 (allusion, medium confidence) · Gen 4:2 (allusion, medium confidence)
Notes and citation
Summary: represented by Cain; second the rational and just, Abel; third the spiritual,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 54.1 (Stählin 3:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-54-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
54.2Stählin 3:125
ἧς ἦν Σήθ. καὶ ὁ μὲν χοϊκός ἐστι »κατʼ εἰκόνα«. ὁ δὲ ψυχικὸς »καθʼ ὁμοίωσιν« θεοῦ, ὁ δὲ πνευματικὸς κατʼ ἰδίαν, ἐφʼ οἷς τρισὶν ἄνευ τῶν ἄλλων παίδων τοῦ Ἀδὰμ εἴρηται· »αὕτη ἡ βίβλος γενέσεως ἀνθρώπων.«
hēs ēn Sēth. kai ho men choïkos esti »katʼ eikona«. ho de psychikos »kathʼ homoiōsin« theou, ho de pneumatikos katʼ idian, ephʼ hois trisin aneu tōn allōn paidōn tou Adam eirētai; »hautē hē biblos geneseōs anthrōpōn.«
to which Seth belonged. And the earthy is “according to the image,” the psychic “according to the likeness” of God, and the spiritual according to its own nature; about these three, without the other children of Adam, it is said, “This is the book of the generation of men.”
Gen 4:25 (allusion, high confidence) · Gen 1:26 (allusion, high confidence) · Gen 5:1 (quotation, high confidence)
Notes and citation
Summary: Seth; the three correspond to image, likeness, and spirit, and “the book of the generation of men” refers to them.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 54.2 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-54-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
54.3Stählin 3:125
ὅτι δὲ πνευματικὸς ὁ Σήθ, οὔτε ποιμαίνει οὔτε γεωργεῖ, ἀλλὰ παῖδα καρποφορεῖ, ὡς τὰ πνευματικά· καὶ τοῦτον, ὃς »ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου«, ἄνω βλέποντα. οὗ »τὸ πολίτευμα ἐν οὐρανῷ«, τοῦτον ὁ κόσμος οὐ χωρεῖ.
hoti de pneumatikos ho Sēth, oute poimainei oute geōrgei, alla paida karpophorei, hōs ta pneumatika; kai touton, hos »ēlpisen epikaleisthai to onoma kyriou«, anō bleponta. hou »to politeuma en ouranǭ«, touton ho kosmos ou chōrei.
That Seth is spiritual is shown because he neither herds nor farms, but bears a child as fruit, as spiritual beings do; and this child, who “hoped to call on the name of the Lord,” looking upward, whose “citizenship is in heaven,” the world does not contain.
Gen 4:26 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Heb 11:38 (echo, medium confidence)
Notes and citation
Summary: Seth, neither shepherd nor farmer, is spiritual; his son Enosh, who called on the Lord's name, belongs to heaven.
- The allusions are Gen 4:26 (LXX), Phil 3:20, and Heb 11:38.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 54.3 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-54-3). (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 55
55.1Stählin 3:125
Τοῖς τρισὶν ἀσωμάτοις ἐπὶ τοῦ Ἀδὰμ τέταρτον ἐπενδύεται ὁ χοϊκὸς τοὺς »δερματίνους χιτῶνας«.
Tois trisin asōmatois epi tou Adam tetarton ependyetai ho choïkos tous »dermatinous chitōnas«.
Over the three bodiless natures in Adam, a fourth, the earthy, is put on: the “garments of skin.”
Gen 3:21 (quotation, high confidence)
Notes and citation
Summary: The earthy body is the fourth nature, the “garments of skin.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 55.1 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-55-1). (abbreviation not yet checked)
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55.2Stählin 3:125
οὔτʼ οὖν ἀπὸ τοῦ πνεύματος οὔτʼ οὖν ἀπὸ τοῦ ἐμφυσήματος σπείρει ὁ Ἀδάμ· θεῖα γὰρ ἄμφω.
outʼ oun apo tou pneumatos outʼ oun apo tou emphysēmatos speirei ho Adam; theia gar amphō.
So Adam does not beget from the spirit, nor from what was breathed into him; for both are divine.
Notes and citation
Summary: Adam does not transmit the divine spirit or breath by begetting,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 55.2 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-55-2). (abbreviation not yet checked)
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55.3Stählin 3:125
καὶ διʼ αὐτοῦ μέν, οὐχ ὑπʼ αὐτοῦ δέ, προβάλλεται ἄμφω· τὸ δὲ ὑλικὸν αὐτοῦ ἐνεργὸν εἰς σπέρμα καὶ γένεσιν, ὡς ἂν τῷ σπέρματι συγκεκραμένον καὶ ταύτης ἐν ζωῇ τῆς ἁρμονίας ἀποστῆναι μὴ δυνάμενον. κατὰ τοῦτο πατὴρ ἡμῶν ὁ Ἀδάμ. »ὁ πρῶτος[δ᾿] ἄνθρωπος ἐκ γῆς χοϊκός«.
kai diʼ autou men, ouch hypʼ autou de, proballetai amphō; to de hylikon autou energon eis sperma kai genesin, hōs an tǭ spermati synkekramenon kai tautēs en zōę̄ tēs harmonias apostēnai mē dynamenon. kata touto patēr hēmōn ho Adam. »ho prōtos[d᾿] anthrōpos ek gēs choïkos«.
Both are put forth through him, but not by him; but his material part is active for seed and generation, as being mingled with the seed and unable to withdraw from this harmony while in life. In this sense Adam is our father: “the first man from the earth, earthy.”
1 Cor 15:47 (quotation, high confidence)
Notes and citation
Summary: but only his material part; in this sense he is our father, the earthy first man.
- The quotation is 1 Cor 15:47. The bracketed letters in the Greek are the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 55.3 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-55-3). (abbreviation not yet checked)
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Chapter 56
56.2Stählin 3:125
εἰ δὲ καὶ ἐκ ψυχικοῦ ἔσπειρεν καὶ ἐκ πνευματικοῦ καθάπερ ἐξ ὑλικοῦ, πάντες ἂν ἴσοι καὶ δίκαιοι ἐγεγόνεισαν καὶ ἐν πᾶσιν ἂν ἡ διδαχὴ ἦν. διὰ τοῦτο πολλοὶ μὲν οἱ ὑλικοί, οὐ πολλοὶ δὲ οἱ ψυχικοί· σπάνιοι δὲ οἱ πνευματικοί.
ei de kai ek psychikou espeiren kai ek pneumatikou kathaper ex hylikou, pantes an isoi kai dikaioi egegoneisan kai en pasin an hē didachē ēn. dia touto polloi men hoi hylikoi, ou polloi de hoi psychikoi; spanioi de hoi pneumatikoi.
If he had begotten from the psychic and the spiritual, as from the material, all would have become equal and righteous, and the teaching would be in all. That is why the material are many, the psychic not many, and the spiritual rare.
Matt 22:14 (echo, medium confidence)
Notes and citation
Summary: Hence the material people are many, the psychic fewer, and the spiritual rare.
- In the digital text chapter 56 begins with section 2.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 56.2 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-56-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
56.3Stählin 3:125
τὸ μὲν οὖν πνευματικὸν φύσει σῳζόμενον. τὸ δὲ ψυχικὸν αὐτεξούσιον ὂν ἐπιτηδειότητα ἔχει πρός τε πίστιν καὶ ἀφθαρσίαν καὶ πρὸς ἀπιστίαν καὶ φθορὰν κατὰ τὴν οἰκείαν αἵρεσιν, τὸ δὲ ὑλικὸν φύσει ἀπόλλυται.
to men oun pneumatikon physei sǭzomenon. to de psychikon autexousion on epitēdeiotēta echei pros te pistin kai aphtharsian kai pros apistian kai phthoran kata tēn oikeian hairesin, to de hylikon physei apollytai.
The spiritual is saved by nature; the psychic, having free will, has a capacity both for faith and incorruption and for unbelief and corruption, according to its own choice; but the material perishes by nature.
Notes and citation
Summary: The Valentinian doctrine of three natures: the spiritual saved by nature, the psychic free to choose, the material lost by nature.
- This passage states the Valentinian determinism that Clement opposes elsewhere (for example Paed. 1.6.31).
Extrabiblical texts: Clement of Alexandria, Paed. 1.6.31 (The Instructor; echo)
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 56.3 (Stählin 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-56-3). (abbreviation not yet checked)
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56.4Stählin 3:125–126
ὅταν οὖν τὰ ψυχικὰ »ἐγκεντρισθῇ τῇ καλλιελαίῳ« εἰς πίστιν καὶ ἀφθαρσίαν καὶ μετάσχῃ »τῆς πιότητος τῆς ἐλαίας«. καὶ ὅταν »εἰσέλθῃ τὰ ἔθνη«. τότε »οὕτω πᾶς Ἰσραὴλ σωθήσεται«.
hotan oun ta psychika »enkentristhę̄ tę̄ kallielaiǭ« eis pistin kai aphtharsian kai metaschę̄ »tēs piotētos tēs elaias«. kai hotan »eiselthę̄ ta ethnē«. tote »houtō pas Israēl sōthēsetai«.
So when the psychic are “grafted into the good olive tree” for faith and incorruption and share in “the richness of the olive,” and when “the Gentiles come in,” then “so all Israel will be saved.”
Rom 11:24 (quotation, high confidence) · Rom 11:17 (quotation, high confidence) · Rom 11:25 (quotation, high confidence) · Rom 11:26 (quotation, high confidence)
Notes and citation
Summary: When the psychic are grafted into the olive tree and the Gentiles come in, all Israel will be saved.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 56.4 (Stählin 3:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-56-4). (abbreviation not yet checked)
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56.5Stählin 3:126
Ἰσραὴλ δὲ ἀλληγορεῖται ὁ πνευματικὸς ὁ ὀψόμενος τὸν θεὸν ὁ τοῦ πιστοῦ Ἀβραὰμ υἱὸς γνήσιος ὁ »ἐκ τῆς ἐλευθέρας«. οὐχ ὁ »κατὰ σάρκα«, ὁ ἐκ τῆς δούλης τῆς Αἰγυπτίας.
Israēl de allēgoreitai ho pneumatikos ho opsomenos ton theon ho tou pistou Abraam huios gnēsios ho »ek tēs eleutheras«. ouch ho »kata sarka«, ho ek tēs doulēs tēs Aigyptias.
Israel is allegorized as the spiritual man who will see God, the true son of faithful Abraham, the one “from the free woman,” not the one “according to the flesh,” from the Egyptian slave woman.
Gal 4:22 (allusion, high confidence) · Gal 4:23 (allusion, high confidence)
Notes and citation
Summary: Israel means the spiritual man who sees God, son of the free woman, not of Hagar.
- The allusion is Gal 4:22–23. “Israel” was interpreted as “one who sees God.”
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 56.5 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-56-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 57
57.1Stählin 3:126
Γίνεται οὖν ἐκ τῶν γενῶν τῶν τριῶν τοῦ μὲν μόρφωσις τοῦ πνευματικοῦ, τοῦ δὲ μετάθεσις τοῦ ψυχικοῦ ἐκ δουλείας εἰς ἐλευθερίαν.
Ginetai oun ek tōn genōn tōn triōn tou men morphōsis tou pneumatikou, tou de metathesis tou psychikou ek douleias eis eleutherian.
From the three kinds, then, there comes the formation of the spiritual, and the transfer of the psychic from slavery to freedom.
Notes and citation
Summary: The spiritual are formed; the psychic are transferred from slavery to freedom.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 57.1 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-57-1). (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 58
58.1Stählin 3:126
Μετὰ τὴν τοῦ θανάτου τοίνυν βασιλείαν μεγάλην μὲν καὶ εὐπρόσωπον τὴν ἐπαγγελίαν πεποιημένην. οὐδὲν δὲ ἧττον διακονίαν θανάτου γεγενημένην. πάσης ἀπειπούσης ἀρχῆς καὶ θεότητος ὁ μέγας ἀγωνιστὴς Ἰησοῦς [Χριστὸς] ἐν ἑαυτῷ δυνάμει τὴν ἐκκλησίαν ἀναλαβών. τὸ ἐκλεκτὸν καὶ τὸ κλητόν, τὸ μὲν παρὰ τῆς τεκούσης τὸ πνευματικόν, τὸ δὲ ἐκ τῆς οἰκονομίας τὸ ψυχικόν. [ὃ] ἀνέσωσεν καὶ ἀνήνεγκεν ἅπερ ἀνέλαβεν, καὶ διʼ αὐτῶν καὶ τὰ τούτοις ὁμοούσια.
Meta tēn tou thanatou toinyn basileian megalēn men kai euprosōpon tēn epangelian pepoiēmenēn. ouden de hētton diakonian thanatou gegenēmenēn. pasēs apeipousēs archēs kai theotētos ho megas agōnistēs Iēsous [Christos] en heautǭ dynamei tēn ekklēsian analabōn. to eklekton kai to klēton, to men para tēs tekousēs to pneumatikon, to de ek tēs oikonomias to psychikon. [ho] anesōsen kai anēnenken haper anelaben, kai diʼ autōn kai ta toutois homoousia.
After the reign of death, then, which had made a great and attractive promise but had become no less a ministry of death, when every principality and divinity had given up, Jesus, the great champion, taking up the church into himself in power, the elect and the called, the spiritual from the one who bore it, the psychic from the divine plan, saved and bore up what he had taken up, and through them what is of the same substance with them.
Rom 5:14 (allusion, high confidence) · 2 Cor 3:7 (allusion, high confidence)
Notes and citation
Summary: After the reign of death, Jesus the great champion took up the church, both spiritual and psychic, and saved them and all like them.
- The allusions are Rom 5:14, 17 (the reign of death) and 2 Cor 3:7 (the ministry of death). The bracketed words in the Greek are the editor's deletions.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 58.1 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-58-1). (abbreviation not yet checked)
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58.2Stählin 3:126
»εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· εἰ ἡ ῥίζα ἁγία. καὶ οἱ κλάδοι.«
»ei gar hē aparchē hagia, kai to phyrama; ei hē rhiza hagia. kai hoi kladoi.«
“For if the firstfruits are holy, so is the lump; if the root is holy, so are the branches.”
Rom 11:16 (quotation, high confidence)
Notes and citation
Summary: If the firstfruits are holy, so is the whole.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 58.2 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-58-2). (abbreviation not yet checked)
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Chapter 59
59.1Stählin 3:126
Σπέρμα μὲν οὖν πρῶτον τὸ παρὰ τῆς τεκούσης ἐνεδύσατο, οὐ χωρηθείς. ἀλλὰ χωρήσας αὐτὸ δυνάμει.
Sperma men oun prōton to para tēs tekousēs enedysato, ou chōrētheis. alla chōrēsas auto dynamei.
First, then, he put on the seed from the one who bore him, not being contained by it but containing it in power;
Notes and citation
Summary: The Savior first put on the spiritual seed from Wisdom, containing it by his power,
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 59.1 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-59-1). (abbreviation not yet checked)
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59.2Stählin 3:126
ὃ κατὰ μικρὸν μορφοῦται διὰ γνώσεως· κατὰ δὲ τὸν Τόπον γενόμενος εὗρεν Ἰησοῦς Χριστὸν ἐνδύσασθαι τὸν προκεκηρυγμένον, ὃν κατήγγελλον οἱ προφῆται καὶ ὁ νόμος. ὄντα εἰκόνα τοῦ Σωτῆρος.
ho kata mikron morphoutai dia gnōseōs; kata de ton Topon genomenos heuren Iēsous Christon endysasthai ton prokekērygmenon, hon katēngellon hoi prophētai kai ho nomos. onta eikona tou Sōtēros.
and it is gradually formed through knowledge. And when he came to the Place, Jesus found Christ to put on, the one proclaimed beforehand, whom the prophets and the law announced, being an image of the Savior.
Notes and citation
Summary: At the Demiurge's realm he put on the psychic Christ foretold by the prophets and the law.
Notes on the original text
- Digital text corrected (misspelling in the digital text): Ἰησοῦς Κριστὸν → Ἰησοῦς Χριστὸν.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 59.2 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-59-2). (abbreviation not yet checked)
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59.3Stählin 3:126
ἀλλὰ καὶ οὗτος ὁ ψυχικὸς Χριστός. ὃν ἐνεδύσατο, ἀόρατος ἦν. ἔδει δὲ τὸν εἰς κόσμον ἀφικνούμενον. ἐφʼ ᾧτε ὀφθῆναι, κρατηθῆναι, πολιτεύσασθαι, καὶ αἰσθητοῦ σώματος ἀνέχεσθαι.
alla kai houtos ho psychikos Christos. hon enedysato, aoratos ēn. edei de ton eis kosmon aphiknoumenon. ephʼ hǭte ophthēnai, kratēthēnai, politeusasthai, kai aisthētou sōmatos anechesthai.
But this psychic Christ too, whom he put on, was invisible. And the one arriving in the world had to be seen, held, live among people, and bear a sensible body.
1 John 1:1 (echo, medium confidence)
Notes and citation
Summary: The psychic Christ was invisible, but the one coming into the world had to be seen, touched, and have a perceptible body.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 59.3 (Stählin 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-59-3). (abbreviation not yet checked)
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59.4Stählin 3:126–127
σῶμα τοίνυν αὐτῷ ὑφαίνεται ἐκ τῆς ἀφανοῦς ψυχικῆς οὐσίας, δυνάμει δὲ θείας ἐκγατασκευῆς εἰς αἰσθητὸν κόσμον ἀφιγμένον.
sōma toinyn autǭ hyphainetai ek tēs aphanous psychikēs ousias, dynamei de theias ekgataskeuēs eis aisthēton kosmon aphigmenon.
So a body is woven for him from the invisible psychic substance, and by the power of divine construction it has come into the sensible world.
Notes and citation
Summary: So a body was woven for him from psychic substance, made perceptible by divine power.
- This is the Valentinian view that Christ's body was not made of ordinary matter. The Greek word for “construction” is garbled in the digital text.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 59.4 (Stählin 3:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-59-4). (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 60
60.1Stählin 3:127
Τὸ οὖν »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ« τὴν τοῦ σώματος τοῦ κυρίου γένεσιν λέγει, »δύναμις δὲ ὑψίστου ἐπισκιάσει σοι« τὴν μόρφωσιν δηλοῖ τοῦ θεοῦ, ἣν ἐνετύπωσεν τῷ σώματι ἐν τῇ παρθένῳ. Ὅτι μὲν οὖν αὐτὸς ἕτερος ἦν ὧν ἀνείληφεν. δῆλον ἐξ ὧν ὁμολογεῖ·
To oun »pneuma hagion epeleusetai epi se« tēn tou sōmatos tou kyriou genesin legei, »dynamis de hypsistou episkiasei soi« tēn morphōsin dēloi tou theou, hēn enetypōsen tǭ sōmati en tę̄ parthenǭ. Hoti men oun autos heteros ēn hōn aneilēphen. dēlon ex hōn homologei;
So “the Holy Spirit will come upon you” speaks of the origin of the Lord's body, and “the power of the Most High will overshadow you” shows the formation by God, which he impressed on the body in the Virgin. That he himself was other than what he assumed is clear from what he confesses:
Luke 1:35 (quotation, high confidence)
Notes and citation
Summary: They read Luke 1:35 as the Spirit forming Christ's body and God's power shaping it; and they hold the Savior was distinct from what he assumed.
Notes on the original text
- Digital text corrected (words run together in the digital text): ἐν τῇπαρθένῳ → ἐν τῇ παρθένῳ.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 60.1 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-60-1). (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 61
61.1Stählin 3:127
»ἐγὼ ἡ ζωή, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.«
»egō hē zōē, egō hē alētheia, egō kai ho patēr hen esmen.«
“I am the life, I am the truth, I and the Father are one.”
John 14:6 (quotation, high confidence) · John 10:30 (quotation, high confidence)
Notes and citation
Summary: Christ's own claims about himself are cited.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 61.1 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-1). (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.
61.2Stählin 3:127
τὸ δὲ πνευματικόν, ὃ ἀνείληφεν, καὶ τὸ ψυχικὸν οὕτως ἐμφαίνει· »τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν ἐν σοφίᾳ.« σοφίας μὲν γὰρ τὸ πνευματικὸν δεῖται, μεγέθους δὲ τὸ ψυχικόν.
to de pneumatikon, ho aneilēphen, kai to psychikon houtōs emphainei; »to de paidion ēuxanen kai proekopten en sophią.« sophias men gar to pneumatikon deitai, megethous de to psychikon.
And he shows the spiritual that he assumed, and the psychic, in this way: “And the child grew and advanced in wisdom.” For the spiritual needs wisdom, the psychic size.
Luke 2:40 (quotation, high confidence) · Luke 2:52 (quotation, high confidence)
Notes and citation
Summary: Christ's growth in wisdom and stature refers to the spiritual and psychic elements he assumed.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 61.2 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-2). (abbreviation not yet checked)
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61.3Stählin 3:127
διὰ δὲ τῶν ἐκρυέντων ἐκ τῆς πλευρᾶς ἐδήλου ταῖς ἐκρύσεσι τῶν παθῶν ἀπὸ τῶν ἐμπαθῶν ἀπαθεῖς γενομένας τὰς οὐσίας σεσῶσθαι.
dia de tōn ekryentōn ek tēs pleuras edēlou tais ekrysesi tōn pathōn apo tōn empathōn apatheis genomenas tas ousias sesōsthai.
And by what flowed from his side he showed that, by the outflowing of the passions, the substances have been saved, having become free of passion instead of passionate.
John 19:34 (allusion, high confidence)
Notes and citation
Summary: The blood and water from Christ's side signify the saved substances freed from passion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 61.3 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-3). (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.
61.4Stählin 3:127
καὶ ὅταν λέγῃ »δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι«, ὡς περὶ ἄλλου φαίνεται λέγων, δηλονότι τοῦ ἐμπαθοῦς.
kai hotan legę̄ »dei ton huion tou anthrōpou apodokimasthēnai, hybristhēnai, staurōthēnai«, hōs peri allou phainetai legōn, dēlonoti tou empathous.
And when he says, “The Son of Man must be rejected, insulted, crucified,” he appears to speak as of another, that is, of the one subject to passion.
Mark 8:31 (allusion, high confidence) · Luke 9:22 (allusion, high confidence)
Notes and citation
Summary: They read Christ's predictions of his passion as referring to another, the passible element.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 61.4 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-4). (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.
61.5Stählin 3:127
καὶ »προάξω ὑμᾶς« λέγει »τῇ τρίτῃ τῶν ἡμερῶν εἰς τὴν Γαλιλαίαν«· αὐτὸς γὰρ προάγει πάντα. καὶ τὴν ἀφανῶς σῳζομένην ψυχὴν ἀναστήσειν ᾐνίσσετο καὶ ἀποκαταστήσειν οὗ νῦν προάγει.
kai »proaxō hymas« legei »tę̄ tritę̄ tōn hēmerōn eis tēn Galilaian«; autos gar proagei panta. kai tēn aphanōs sǭzomenēn psychēn anastēsein ę̄nisseto kai apokatastēsein hou nyn proagei.
And he says, “I will go before you on the third day into Galilee”; for he goes before all things. And he hinted that he would raise the soul that is invisibly being saved and restore it where he now goes before.
Matt 26:32 (quotation, high confidence) · Mark 14:28 (quotation, medium confidence)
Notes and citation
Summary: “I will go before you into Galilee” hints at the raising of the soul.
- The quotation is a form of Matt 26:32 (Mark 14:28).
Notes on the original text
- Digital text corrected (wrong breathing and accent on εἰς): εἶς τὴν Γαλιλαίαν → εἰς τὴν Γαλιλαίαν.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 61.5 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-5). (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.
61.6Stählin 3:127
ἀπέθανεν δὲ ἀποστάντος τοῦ καταβάντος ἐπʼ αὐτῷ ἐπὶ τῷ Ἰορδάνῃ πνεύματος, οὐκ ἰδίᾳ γενομένου, ἀλλὰ συσταλέντος, ἵνα καὶ ἐνεργήσῃ ὁ θάνατος, ἐπεὶ πῶς τῆς ζωῆς παρούσης ἐν αὐτῷ ἀπέθανεν τὸ σῶμα; οὕτω γὰρ ἂν καὶ αὐτοῦ τοῦ σωτῆρος ὁ θάνατος ἐκράτησεν ἄν, ὅπερ ἄτοπον.
apethanen de apostantos tou katabantos epʼ autǭ epi tǭ Iordanę̄ pneumatos, ouk idią genomenou, alla systalentos, hina kai energēsę̄ ho thanatos, epei pōs tēs zōēs parousēs en autǭ apethanen to sōma? houtō gar an kai autou tou sōtēros ho thanatos ekratēsen an, hoper atopon.
He died when the Spirit that had come down on him at the Jordan withdrew, not separating itself but drawing itself in, so that death too might act; for how, while life was present in him, did the body die? For in that way death would have overpowered the Savior himself, which is absurd.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: They say Christ's body died when the Spirit from his baptism withdrew; otherwise death would have overpowered the Savior.
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 61.6 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-6). (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.
61.7Stählin 3:127
δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη· ἀποθανόντος γὰρ τοῦ σώματος καὶ κρατήσαντος αὐτὸ τοῦ θανάτου, ἀναστείλας τὴν ἐπελθοῦσαν ἀκτῖνα τῆς δυνάμεως ὁ σωτὴρ ἀπώλεσε μὲν τὸν θάνατον. τὸ δὲ θνητὸν σῶμα ἀποβαλὼν πάθη ἀνέστησεν.
dolǭ de ho thanatos katestratēgēthē; apothanontos gar tou sōmatos kai kratēsantos auto tou thanatou, anasteilas tēn epelthousan aktina tēs dynameōs ho sōtēr apōlese men ton thanaton. to de thnēton sōma apobalōn pathē anestēsen.
But death was outgeneraled by a stratagem. For when the body had died and death had taken hold of it, the Savior, drawing back the ray of power that had come upon it, destroyed death, and raised the mortal body, having cast off the passions.
2 Tim 1:10 (echo, medium confidence)
Notes and citation
Summary: Death was tricked: when it seized the body, the Savior destroyed death and raised the body, freed from passions.
- The motif of death deceived is widespread in early Christian writing (compare Ign. Eph. 19.1).
Extrabiblical texts: Ign. Eph. 19.1 (To the Ephesians; echo)
Topics: Heresy, Christology
Cite (SBL): Clement of Alexandria, Exc. 61.7 (Stählin 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-7). (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.
61.8Stählin 3:127–128
τὰ ψυχικὰ μὲν οὖν οὕτως ἀνίσταται καὶ ἀνασῴζεται. πιστεύσαντα δὲ τὰ πνευματικὰ ὑπὲρ ἐκεῖνα σῴζεται. »ἐνδύματα γάμων« τὰς ψυχὰς λαβόντα. Κάθηται μὲν οὖν ὁ ψυχικὸς Χριστὸς ἐν δεξιᾷ τοῦ Δημιουργοῦ.
ta psychika men oun houtōs anistatai kai anasǭzetai. pisteusanta de ta pneumatika hyper ekeina sǭzetai. »endymata gamōn« tas psychas labonta. Kathētai men oun ho psychikos Christos en dexią tou Dēmiourgou.
The psychic, then, are raised and saved in this way; but the spiritual who have believed are saved beyond them, having received their souls as “wedding garments.” The psychic Christ, then, sits at the right hand of the Demiurge,
Matt 22:11 (allusion, high confidence)
Notes and citation
Summary: The psychic are raised; the believing spiritual are saved beyond them, their souls being wedding garments. The psychic Christ sits at the Demiurge's right hand,
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 61.8 (Stählin 3:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-61-8). (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 62
62.1Stählin 3:128
καθὸ καὶ ὁ Δαβὶδ λέγει »κάθου ἐκ δεξιῶν μου« καὶ τὰ ἑξῆς.
katho kai ho Dabid legei »kathou ek dexiōn mou« kai ta hexēs.
as David also says, “Sit at my right hand,” and what follows.
Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: as Ps 110 says.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 62.1 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-62-1). (abbreviation not yet checked)
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62.2Stählin 3:128
κάθηται δὲ μέχρι συντελείας. »ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν«. ἐξεκέντησαν δὲ τὸ φαινόμενον, ὃ ἦν σὰρξ τοῦ ψυχικοῦ. »ὀστοῦν γὰρ αὐτοῦ οὐ συντριβήσεται« φησί· καθάπερ ἐπὶ τοῦ Ἀδὰμ τὴν ψυχὴν ὀστοῦν ἠλληγόρησεν ἡ προφητεία.
kathētai de mechri synteleias. »hina idōsin eis hon exekentēsan«. exekentēsan de to phainomenon, ho ēn sarx tou psychikou. »ostoun gar autou ou syntribēsetai« phēsi; kathaper epi tou Adam tēn psychēn ostoun ēllēgorēsen hē prophēteia.
And he sits until the consummation, “so that they may see him whom they pierced.” But they pierced what appeared, which was the flesh of the psychic. “For not a bone of him shall be broken,” it says; just as in the case of Adam the prophecy allegorized the soul as bone.
John 19:37 (quotation, high confidence) · Zech 12:10 (quotation, medium confidence) · John 19:36 (quotation, high confidence) · Exod 12:46 (quotation, medium confidence)
Notes and citation
Summary: He sits until the end, when they will look on him whom they pierced; they pierced only the psychic flesh, and his “bone,” the soul, was not broken.
- The quotations are John 19:37 (Zech 12:10) and John 19:36 (Exod 12:46).
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 62.2 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-62-2). (abbreviation not yet checked)
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62.3Stählin 3:128
αὐτὴ γὰρ ἡ ψυχὴ τοῦ Χριστοῦ πάσχοντος τοῦ σώματος ἑαυτὴν εἰς τὰς χεῖρας τοῦ πατρὸς παρακατέθετο. τὸ δʼ ἐν τῷ ὀστέῳ πνευματικὸν οὐκέτι παρακατατίθεται, ἀλλʼ αὐτὸς σῴζει.
autē gar hē psychē tou Christou paschontos tou sōmatos heautēn eis tas cheiras tou patros parakatetheto. to dʼ en tǭ osteǭ pneumatikon ouketi parakatatithetai, allʼ autos sǭzei.
For the soul of Christ itself, while the body suffered, committed itself into the hands of the Father. But the spiritual in the bone is no longer committed, but he himself saves it.
Luke 23:46 (allusion, high confidence)
Notes and citation
Summary: Christ's soul committed itself to the Father at his death; the spiritual element he saves himself.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 62.3 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-62-3). (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 63
63.1Stählin 3:128
Ἡ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν κυριακῇ, ἐν ὀγδοάδι, ἣ κυριακὴ ὀνομάζεται, παρὰ τῇ μητρί, ἐχόντων τὰς ψυχάς, τὰ ἐνδύματα. ἄχρι συντελείας. αἱ δὲ ἄλλαι πισταὶ ψυχαὶ παρὰ τῷ Δημιουργῷ, περὶ δὲ τὴν συντέλειαν ἀναχωροῦσι καὶ αὗται εἰς ὀγδοάδα.
Hē men oun tōn pneumatikōn anapausis en kyriakę̄, en ogdoadi, hē kyriakē onomazetai, para tę̄ mētri, echontōn tas psychas, ta endymata. achri synteleias. hai de allai pistai psychai para tǭ Dēmiourgǭ, peri de tēn synteleian anachōrousi kai hautai eis ogdoada.
The rest of the spiritual, then, is in the Lord's place, in the Ogdoad, which is called the Lord's, with the mother, having their souls as garments, until the consummation. The other faithful souls are with the Demiurge, but at the consummation they too withdraw into the Ogdoad.
Notes and citation
Summary: The spiritual rest with Wisdom in the Ogdoad; other faithful souls are with the Demiurge until the end, when they too enter the Ogdoad.
- The Ogdoad (“eighth”) is the region above the seven heavens.
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 63.1 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-63-1). (abbreviation not yet checked)
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63.2Stählin 3:128
εἶτα τὸ δεῖπνον τῶν γάμων κοινὸν πάντων τῶν σῳζομένων, ἄχρις ἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ. Τὸ δὲ ἐντεῦθεν ἀποθέμενα τὰ πνευματικὰ τὰς ψυχὰς ἅμα τῇ
eita to deipnon tōn gamōn koinon pantōn tōn sǭzomenōn, achris an apisōthę̄ panta kai allēla gnōrisę̄. To de enteuthen apothemena ta pneumatika tas psychas hama tę̄
Then comes the wedding supper, common to all the saved, until all are made equal and know one another. After that the spiritual, having put off their souls, together with the
Rev 19:9 (echo, medium confidence)
Notes and citation
Summary: Then all the saved share the wedding feast; afterward the spiritual put off their souls,
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 63.2 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-63-2). (abbreviation not yet checked)
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Chapter 64
64.1Stählin 3:128
μητρὶ κομιζομένῃ τὸν νυμφίον. κομιζόμενα καὶ αὐτὰ τοὺς νυμφίους τοὺς ἀγγέλους ἑαυτῶν. εἰς τὸν νυμφῶνα ἐντὸς τοῦ Ὅρου εἰσίασι καὶ πρὸς τὴν τοῦ πατρὸς ὄψιν ἔρχονται, αἰῶνες νοεροὶ γενόμενα. εἰς τοὺς νοεροὺς καὶ αἰωνίους γάμους τῆς συζυγίας.
mētri komizomenę̄ ton nymphion. komizomena kai auta tous nymphious tous angelous heautōn. eis ton nymphōna entos tou Horou eisiasi kai pros tēn tou patros opsin erchontai, aiōnes noeroi genomena. eis tous noerous kai aiōnious gamous tēs syzygias.
mother, who receives the Bridegroom, themselves receiving their bridegrooms, their angels, enter the bridal chamber within the Limit and come to the vision of the Father, having become intellectual Aeons, into the intellectual and eternal marriages of the pair.
Notes and citation
Summary: and, with Wisdom and their angel bridegrooms, enter the bridal chamber and see the Father, becoming Aeons in eternal union.
Topics: Heresy, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 64.1 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-64-1). (abbreviation not yet checked)
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Chapter 65
65.1Stählin 3:128
Ὁ δὲ τοῦ δείπνου μὲν »ἀρχιτρίκλινος«, τῶν γάμων δὲ παράνυμφος, »τοῦ νυμφίου δὲ φίλος, ἑστὼς ἔμπροσθεν τοῦ νυμφῶνος, ἀκούων τῆς φωνῆς τοῦ νυμφίου, χαρᾷ χαίρει«.
Ho de tou deipnou men »architriklinos«, tōn gamōn de paranymphos, »tou nymphiou de philos, hestōs emprosthen tou nymphōnos, akouōn tēs phōnēs tou nymphiou, charą chairei«.
And the “master of the feast” of the supper and groomsman of the wedding, “the friend of the Bridegroom, standing before the bridal chamber, hearing the Bridegroom's voice, rejoices greatly.”
John 2:8 (allusion, high confidence) · John 3:29 (quotation, high confidence)
Notes and citation
Summary: The Demiurge is like the friend of the bridegroom who stands outside and rejoices at his voice.
- The allusions are John 2:8 and John 3:29.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 65.1 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-65-1). (abbreviation not yet checked)
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65.2Stählin 3:128
τοῦτο αὐτοῦ »τὸ πλήρωμα τῆς χαρᾶς« καὶ τῆς ἀναπαύσεως.
touto autou »to plērōma tēs charas« kai tēs anapauseōs.
This is his “fullness of joy” and of rest.
John 3:29 (quotation, high confidence)
Notes and citation
Summary: That is his fullness of joy.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 65.2 (Stählin 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-65-2). (abbreviation not yet checked)
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Chapter 66
66.1Stählin 3:128–129
Ὁ σωτὴρ τοὺς ἀποστόλους ἐδίδασκεν, τὰ μὲν πρῶτα τυπικῶς καὶ μυστικῶς, τὰ δὲ ὕστερα παραβολικῶς καὶ ᾐνιγμένως, τὰ δὲ τρίτα σαφῶς καὶ γυμνῶς κατὰ μόνας.
Ho sōtēr tous apostolous edidasken, ta men prōta typikōs kai mystikōs, ta de hystera parabolikōs kai ę̄nigmenōs, ta de trita saphōs kai gymnōs kata monas.
The Savior taught the apostles, first in types and mysteries, later in parables and riddles, and third clearly and plainly when they were alone.
Mark 4:34 (echo, high confidence) · John 16:25 (echo, high confidence)
Notes and citation
Summary: Christ taught the apostles first through types, then parables, and finally plainly in private.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 66.1 (Stählin 3:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-66-1). (abbreviation not yet checked)
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Chapter 67
67.1Stählin 3:129
»Ὅτε ἦμεν ἐν τῇ σαρκί«, φησὶν ὁ ἀπόστολος, ὥσπερ ἔξω τοῦ σώματος ἤδη λαλῶν. σάρκα οὖν λέγειν αὐτόν φησιν ἐκείνην τὴν ἀσθένειαν, τὴν ἀπὸ τῆς ἄνω γυναικὸς προβολήν.
»Hote ēmen en tę̄ sarki«, phēsin ho apostolos, hōsper exō tou sōmatos ēdē lalōn. sarka oun legein auton phēsin ekeinēn tēn astheneian, tēn apo tēs anō gynaikos probolēn.
“When we were in the flesh,” says the apostle, as if already speaking outside the body. He says, then, that by flesh he means that weakness, the emanation from the woman above.
Rom 7:5 (quotation, high confidence)
Notes and citation
Summary: They read Paul's “when we were in the flesh” as referring to the weakness produced by Wisdom.
Notes on the original text
- Digital text corrected (breathing and accent missing on the first word): »Οτε ἦμεν → »Ὅτε ἦμεν.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 67.1 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-67-1). (abbreviation not yet checked)
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67.2Stählin 3:129
καὶ ὅταν ὁ σωτὴρ πρὸς Σαλώμην λέγῃ μέχρι τότε εἶναι θάνατον, ἄχρις ἂν αἱ γυναῖκες τίκτωσιν, οὐ τὴν γένεσιν κακίζων ἔλεγεν, ἀναγκαίαν οὖσαν διὰ τὴν σωτηρίαν τῶν πιστευόντων·
kai hotan ho sōtēr pros Salōmēn legę̄ mechri tote einai thanaton, achris an hai gynaikes tiktōsin, ou tēn genesin kakizōn elegen, anankaian ousan dia tēn sōtērian tōn pisteuontōn;
And when the Savior says to Salome that there will be death as long as women bear children, he did not say it condemning birth, which is necessary for the salvation of believers;
Notes and citation
Summary: Christ's saying to Salome, that death lasts as long as women bear children, does not condemn birth,
- The saying is from the Gospel according to the Egyptians, which Clement also discusses in Strom. 3.45, 63–64.
Cite (SBL): Clement of Alexandria, Exc. 67.2 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-67-2). (abbreviation not yet checked)
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67.3Stählin 3:129
δεῖ γὰρ εἶναι τὴν γένεσιν ταύτην, ἄχρις ἂν τὸ σπέρμα προ[σ]ενεχθῇ
dei gar einai tēn genesin tautēn, achris an to sperma pro[s]enechthę̄
for this birth must continue until the seed
Notes and citation
Summary: which must go on until the seed
- The bracketed letter in the Greek is the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 67.3 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-67-3). (abbreviation not yet checked)
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67.4Stählin 3:129
τὸ προλελογισμένον· ἀλλὰ περὶ τῆς ἄνω θηλείας αἰνίττεται, ἧς τὰ πάθη κτίσις γέγονεν τῆς καὶ τὰς ἀμόρφους οὐσίας προβαλ[λ]ούσης, διʼ ἣν καὶ ὁ κύριος κατῆλθεν, ἀπὸ μὲν τοῦ πάθους ἡμᾶς ἀποσπάσων, ἑαυτῷ δὲ εἰσποιησόμενος.
to prolelogismenon; alla peri tēs anō thēleias ainittetai, hēs ta pathē ktisis gegonen tēs kai tas amorphous ousias probal[l]ousēs, diʼ hēn kai ho kyrios katēlthen, apo men tou pathous hēmas apospasōn, heautǭ de eispoiēsomenos.
that was reckoned beforehand has been brought forth; but he hints at the female above, whose passions became creation, who also put forth the formless substances, because of whom the Lord too came down, to draw us away from the passion and adopt us to himself.
Notes and citation
Summary: is complete; they say it refers to Wisdom, whose passions became creation, and from whose passion the Lord came to rescue us.
- The bracketed letter in the Greek is the editor's deletion.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 67.4 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-67-4). (abbreviation not yet checked)
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Chapter 68
68.1Stählin 3:129
Ἄχρι μὲν γὰρ ἦμεν τῆς θηλείας μόνης τέκνα, ὡς ἂν αἰσχρᾶς συζυγίας, ἀτελῆ καὶ νήπια καὶ ἄφρονα καὶ ἀσθενῆ καὶ ἄμορφα, οἷον ἐκτρώματα προ[σ]ενεχθέντα, τῆς γυναικὸς ἦμεν τέκνα, ὑπὸ δὲ τοῦ σωτῆρος μορφωθέντες ἀνδρὸς καὶ νυμφῶνος γεγόναμεν τέκνα.
Achri men gar ēmen tēs thēleias monēs tekna, hōs an aischras syzygias, atelē kai nēpia kai aphrona kai asthenē kai amorpha, hoion ektrōmata pro[s]enechthenta, tēs gynaikos ēmen tekna, hypo de tou sōtēros morphōthentes andros kai nymphōnos gegonamen tekna.
For as long as we were children of the female only, as of a shameful union, incomplete, infants, senseless, weak, and formless, brought forth like miscarriages, we were children of the woman; but formed by the Savior, we have become children of a husband and of a bridal chamber.
Notes and citation
Summary: Children of Wisdom alone, we were formless, like miscarriages; formed by the Savior, we have become children of the bridal chamber.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 68.1 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-68-1). (abbreviation not yet checked)
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Chapter 69
69.1Stählin 3:129
Ἡ Εἱμαρμένη ἐστὶ σύνοδος πολλῶν καὶ ἐναντίων δυνάμεων, αὗται δέ εἰσιν ἀόρατοι καὶ ἀφανεῖς, ἐπιτροπεύουσαι τὴν τῶν ἄστρων φορὰν καὶ διʼ ἐκείνων πολιτευόμεναι.
Hē Heimarmenē esti synodos pollōn kai enantiōn dynameōn, hautai de eisin aoratoi kai aphaneis, epitropeuousai tēn tōn astrōn phoran kai diʼ ekeinōn politeuomenai.
Fate is a meeting of many opposing powers; these are invisible and unseen, governing the course of the stars and ruling through them.
Notes and citation
Summary: Fate is the combined action of invisible, conflicting powers that govern the stars.
- Chapters 69–86 turn to fate, the powers, and baptism; they may reflect Theodotus's school, Clement's own teaching, or both.
Notes on the original text
- Digital text corrected (misreading of the first letter in the digital text): ῾Π Εἱμαρμένη → Ἡ Εἱμαρμένη.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 69.1 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-69-1). (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.
69.2Stählin 3:129
καθὸ γὰρ ἕκαστον αὐτῶν ἔφθακεν τῇ τοῦ κόσμου κινήσει συναναφερόμενον, τῶν κατʼ αὐτὴν τὴν ῥοπὴν γεννωμένων εἴληχεν τὴν ἐπικράτειαν, ὡς αὑτοῦ τέκνων.
katho gar hekaston autōn ephthaken tę̄ tou kosmou kinēsei synanapheromenon, tōn katʼ autēn tēn rhopēn gennōmenōn eilēchen tēn epikrateian, hōs hautou teknōn.
For according as each of them has arrived, carried round with the movement of the world, it has obtained dominion over those born at that very moment, as its own children.
Notes and citation
Summary: Each power rules those born when it is ascendant.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 69.2 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-69-2). (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 70
70.1Stählin 3:129
Διὰ τῶν ἀπλανῶν τοίνυν καὶ πλανωμένων ἄστρων αἱ ἐπὶ τούτων ἀόρατοι δυνάμεις ἐποχούμεναι ταμιεύουσι τὰς γενέσεις καὶ ἐπισκοποῦσι·
Dia tōn aplanōn toinyn kai planōmenōn astrōn hai epi toutōn aoratoi dynameis epochoumenai tamieuousi tas geneseis kai episkopousi;
Through the fixed and the wandering stars, then, the invisible powers riding on them dispense and oversee births;
Notes and citation
Summary: The powers riding on the stars control births;
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 70.1 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-70-1). (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.
70.2Stählin 3:129
τὰ δὲ ἄστρα αὐτὰ μὲν οὐδὲν ποιεῖ, δείκνυσι δὲ τὴν ἐνέργειαν τῶν κυρίων δυνάμεων, ὥσπερ καὶ ἡ τῶν ὀρνίθων πτῆσις σημαίνει τι, οὐχὶ ποιεῖ.
ta de astra auta men ouden poiei, deiknysi de tēn energeian tōn kyriōn dynameōn, hōsper kai hē tōn ornithōn ptēsis sēmainei ti, ouchi poiei.
but the stars themselves do nothing; they show the activity of the ruling powers, just as the flight of birds signifies something, but does not do it.
Notes and citation
Summary: the stars themselves only signify their activity, as birds' flight signifies without causing.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 70.2 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-70-2). (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 71
71.1Stählin 3:129
Τὰ τοίνυν δεκαδύο ζῴδια καὶ οἱ ταῦτα ἐπιόντες ἑπτὰ ἀστέρες τοτὲ μὲν συνοδεύοντες, τοτὲ δὲ ὑπαπαντῶντες, ἀνατέλλοντες δύνοντες * *. οὗτοι, πρὸς τῶν δυνάμεων κινούμενοι, κίνησιν τῆς οὐσίας δηλοῦσιν εἰς γένεσιν τῶν ζῴων καὶ τὴν τῶν περιστάσεων τροπήν.
Ta toinyn dekadyo zǭdia kai hoi tauta epiontes hepta asteres tote men synodeuontes, tote de hypapantōntes, anatellontes dynontes * *. houtoi, pros tōn dynameōn kinoumenoi, kinēsin tēs ousias dēlousin eis genesin tōn zǭōn kai tēn tōn peristaseōn tropēn.
The twelve signs of the zodiac, then, and the seven planets that pass through them, now traveling together, now opposing one another, rising and setting … These, moved by the powers, indicate the movement of substance toward the birth of living beings and the change of circumstances.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The zodiac and planets, moved by the powers, indicate births and changes of fortune.
- The asterisks in the Greek mark a gap in the manuscript.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 71.1 (Stählin 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-71-1). (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.
71.2Stählin 3:129–130
διάφοροι δʼ εἰσὶν καὶ οἱ ἀστέρες καὶ αἱ δυνάμεις, ἀγαθοποιοὶ κακοποιοί, δεξιοὶ ἀριστεροί, ὧν κοινὸν τὸ τικτόμενον· ἕκαστον δὲ διʼ αὐτῶν γίνεται κατὰ καιρὸν τὸν ἴδιον, τοῦ δυναστεύοντος τὰ κατὰ φύσιν ἀποτελοῦντος, τὸ μὲν ἐν ἀρχῇ, τὸ δὲ ἐπὶ τέλει.
diaphoroi dʼ eisin kai hoi asteres kai hai dynameis, agathopoioi kakopoioi, dexioi aristeroi, hōn koinon to tiktomenon; hekaston de diʼ autōn ginetai kata kairon ton idion, tou dynasteuontos ta kata physin apotelountos, to men en archę̄, to de epi telei.
The stars and the powers are different: beneficent and maleficent, right and left; what is born is common to them; and each thing comes to be through them at its own time, the one in power bringing about what is according to nature, at the beginning or at the end.
Notes and citation
Summary: The powers differ, good and evil, right and left, and each birth falls under them at its own time.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 71.2 (Stählin 3:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-71-2). (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 72
72.1Stählin 3:130
Ἀπὸ ταύτης τῆς στάσεως καὶ μάχης τῶν δυνάμεων ὁ κύριος ἡμᾶς ῥύεται καὶ παρέχει τὴν εἰρήνην ἀπὸ τῆς τῶν δυνάμεων καὶ τῆς τῶν ἀγγέλων παρατάξεως, ἣν οἳ μὲν ὑπὲρ ἡμῶν, οἳ δὲ καθʼ ἡμῶν παρατάσσονται.
Apo tautēs tēs staseōs kai machēs tōn dynameōn ho kyrios hēmas rhyetai kai parechei tēn eirēnēn apo tēs tōn dynameōn kai tēs tōn angelōn parataxeōs, hēn hoi men hyper hēmōn, hoi de kathʼ hēmōn paratassontai.
From this strife and battle of the powers the Lord rescues us and grants us peace from the battle line of powers and angels, some drawn up for us and some against us.
John 14:27 (echo, medium confidence) · Eph 6:12 (echo, medium confidence)
Notes and citation
Summary: The Lord rescues us from the war of the powers, some for us and some against us, and gives us peace.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 72.1 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-72-1). (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.
72.2Stählin 3:130
οἳ μὲν γὰρ στρατιώταις ἐοίκασι, συμμαχοῦντες ἡμῖν, ὡς ἂν ὑπηρέται θεοῦ, οἳ δὲ λῃσταῖς· ὁ γὰρ πονηρὸς οὐ παρὰ βασιλέως ἐζώσατο λαβὼν τὴν μάχαιραν, ἑαυτῷ δὲ ἐξ ἀπονοίας ἁρπάσας.
hoi men gar stratiōtais eoikasi, symmachountes hēmin, hōs an hypēretai theou, hoi de lę̄stais; ho gar ponēros ou para basileōs ezōsato labōn tēn machairan, heautǭ de ex aponoias harpasas.
For some are like soldiers, fighting on our side as God's servants; others like robbers; for the evil one did not gird himself with a sword received from the king, but seized it for himself in his madness.
Notes and citation
Summary: Good powers are like the king's soldiers; evil ones like robbers who seized their swords.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 72.2 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-72-2). (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 73
73.1Stählin 3:130
Διὰ δὴ τοὺς ἀντικειμένους, οἳ διὰ τοῦ σώματος καὶ τῶν ἐκτὸς ἐπιβατεύουσι τῆς ψυχῆς καὶ ἐνεχυράζουσιν εἰς δουλείαν, οἱ [δὲ] δεξιοὶ οὔκ εἰσιν ἱκανοὶ παρακολουθοῦντες σῴζειν καὶ φυλάσσειν ἡμᾶς.
Dia dē tous antikeimenous, hoi dia tou sōmatos kai tōn ektos epibateuousi tēs psychēs kai enechyrazousin eis douleian, hoi [de] dexioi ouk eisin hikanoi parakolouthountes sǭzein kai phylassein hēmas.
Because of the adversaries, who through the body and external things mount upon the soul and seize it as a pledge for slavery, those on the right are not able, as they follow along, to save and guard us.
Notes and citation
Summary: Because of the hostile powers, the good ones cannot fully protect us.
- The bracketed word in the Greek is the editor's deletion.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 73.1 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-73-1). (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.
73.2Stählin 3:130
οὐ γάρ εἰσι τέλεον προνοητικοί, ὥσπερ ὁ ἀγαθὸς ποιμήν, ἀλλὰ μισθωτῷ παραπλήσιος ἕκαστος, τὸν λύκον ὁρῶντι προσιόντα καὶ φεύγοντι καὶ οὐ προθύμῳ τὴν ψυχὴν ὑπὲρ τῶν ἰδίων προβάτων ἐπιδιδόναι.
ou gar eisi teleon pronoētikoi, hōsper ho agathos poimēn, alla misthōtǭ paraplēsios hekastos, ton lykon horōnti prosionta kai pheugonti kai ou prothymǭ tēn psychēn hyper tōn idiōn probatōn epididonai.
For they are not perfectly provident like the good shepherd, but each is like a hireling, who sees the wolf coming and flees and is not eager to give his life for his own sheep.
John 10:11 (allusion, high confidence) · John 10:12 (allusion, high confidence)
Notes and citation
Summary: They are like hirelings, not like the good shepherd who lays down his life.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 73.2 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-73-2). (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.
73.3Stählin 3:130
προσέτι δὲ καὶ ὁ ἄνθρωπος, ὑπὲρ οὗ ἡ μάχη, ἀσθενὲς ὂν ζῷον, εὐεπίφορόν ἐστι πρὸς τὸ χεῖρον καὶ τοῖς μισοῦσι συλλαμβανόμενον· ὅθεν καὶ πλείω τὰ κακὰ ὑπάρχει αὐτῷ.
proseti de kai ho anthrōpos, hyper hou hē machē, asthenes on zǭon, euepiphoron esti pros to cheiron kai tois misousi syllambanomenon; hothen kai pleiō ta kaka hyparchei autǭ.
And besides, man, for whom the battle is fought, being a weak creature, is easily inclined to the worse and takes the side of those who hate him; hence the evils that befall him are more.
Notes and citation
Summary: Man, weak and inclined to evil, sides with his enemies, and so suffers more.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Exc. 73.3 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-73-3). (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 74
74.1Stählin 3:130
Διὰ τοῦτο ὁ κύριος κατῆλθεν εἰρήνην ποιήσων τὴν ἀπʼ οὐρανοῦ τοῖς ἐπὶ γῆς, ὥς φησιν ὁ ἀπόστολος·
Dia touto ho kyrios katēlthen eirēnēn poiēsōn tēn apʼ ouranou tois epi gēs, hōs phēsin ho apostolos;
That is why the Lord came down, to make peace from heaven for those on earth, as the apostle says:
Notes and citation
Summary: The Lord came down to bring heavenly peace to those on earth,
- The words quoted in the next section are from Luke 2:14, attributed to “the apostle” (Luke).
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 74.1 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-74-1). (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.
74.2Stählin 3:130
»εἰρήνη ἐπὶ τῆς γῆς καὶ δόξα ἐν ὑψίστοις.« διὰ τοῦτο ἀνέτειλεν ξένος ἀστὴρ καὶ καινὸς καταλύων τὴν παλαιὰν ἀστροθεσίαν, καινῷ φωτί, οὐ κοσμικῷ λαμπόμενος, ὁ καινὰς ὁδοὺς καὶ σωτηρίους τρεπόμενος, ὡς αὐτὸς ὁ κύριος ἀνθρώπων ὁδηγὸς ὁ κατελθὼν εἰς γῆν, ἵνα μεταθῇ τοὺς εἰς τὸν Χριστὸν πιστεύσαντας ἀπὸ τῆς Εἱμαρμένης εἰς τὴν ἐκείνου πρόνοιαν.
»eirēnē epi tēs gēs kai doxa en hypsistois.« dia touto aneteilen xenos astēr kai kainos katalyōn tēn palaian astrothesian, kainǭ phōti, ou kosmikǭ lampomenos, ho kainas hodous kai sōtērious trepomenos, hōs autos ho kyrios anthrōpōn hodēgos ho katelthōn eis gēn, hina metathę̄ tous eis ton Christon pisteusantas apo tēs Heimarmenēs eis tēn ekeinou pronoian.
“Peace on earth and glory in the highest.” That is why a strange and new star rose, abolishing the old arrangement of the stars, shining with a new light, not of this world, turning to new and saving paths, as the Lord himself, the guide of men, who came down to earth to transfer those who believed in Christ from Fate to his providence.
Luke 2:14 (quotation, high confidence) · Matt 2:2 (allusion, high confidence)
Notes and citation
Summary: The new star at Christ's birth abolished the old order of the stars; Christ moves believers from Fate to his providence.
- Compare Ign. Eph. 19.2–3, where the star's appearance ends magic and the old order.
Extrabiblical texts: Ign. Eph. 19.2 (To the Ephesians; echo)
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 74.2 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-74-2). (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 75
75.1Stählin 3:130
Ὅτι δέ ἐστι, φασίν, Εἱμαρμένη τοῖς ἄλλοις, τὰ ἀποτελέσματα προλεγόμενα δείκνυσιν, ἐναργὴς δὲ ἀπόδειξις καὶ ἡ τῶν μαθημάτων θεωρία.
Hoti de esti, phasin, Heimarmenē tois allois, ta apotelesmata prolegomena deiknysin, enargēs de apodeixis kai hē tōn mathēmatōn theōria.
That Fate exists for the others, they say, is shown by the predictions that come true; and the study of astrology is a clear proof.
Notes and citation
Summary: They say Fate is real for others, as fulfilled predictions and astronomy show.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 75.1 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-75-1). (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.
75.2Stählin 3:130
αὐτίκα οἱ μάγοι οὐ μόνον εἶδον τὸν ἀστέρα τοῦ κυρίου, ἀλλὰ καὶ τὸ ἀληθὲς ἔγνωσαν ὅτι βασιλεὺς ἐτέχθη καὶ ὧν βασιλεύς, ὅτι θεοσεβῶν· τότε Ἰουδαῖοι μόνοι διαβόητοι ἦσαν ἐπὶ θεοσεβείᾳ.
autika hoi magoi ou monon eidon ton astera tou kyriou, alla kai to alēthes egnōsan hoti basileus etechthē kai hōn basileus, hoti theosebōn; tote Ioudaioi monoi diaboētoi ēsan epi theosebeią.
For instance, the Magi not only saw the Lord's star but recognized the truth, that a king was born, and of whom he was king: of the God-fearing. At that time the Jews alone were renowned for piety.
Matt 2:2 (allusion, high confidence)
Notes and citation
Summary: The Magi recognized from the star that a king of the God-fearing was born; then only the Jews were famous for piety.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 75.2 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-75-2). (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.
75.3Stählin 3:130
διὰ τοῦτο γὰρ καὶ ὁ σωτήρ, πρὸς θεοσεβεῖς κατιών, ἐπὶ τούτους ἦλθεν πρώτους τοὺς τότε ἐπὶ θεοσεβείᾳ δόξαν ἀποφερομένους.
dia touto gar kai ho sōtēr, pros theosebeis katiōn, epi toutous ēlthen prōtous tous tote epi theosebeią doxan apopheromenous.
That is why the Savior, coming down to the God-fearing, came first to those who at that time had the reputation for piety.
Matt 15:24 (echo, medium confidence)
Notes and citation
Summary: So the Savior came first to the Jews, then renowned for piety.
Notes on the original text
- Digital text corrected (accent: acute before a comma): ὁ σωτὴρ, πρὸς θεοσεβεῖς → ὁ σωτήρ, πρὸς θεοσεβεῖς.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 75.3 (Stählin 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-75-3). (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 76
76.1Stählin 3:130–131
Ὡς οὖν ἡ γέννησις τοῦ σωτῆρος γενέσεως ἡμᾶς καὶ Εἱμαρμένης ἐξέβαλεν, οὕτως καὶ τὸ βάπτισμα αὐτοῦ πυρὸς ἡμᾶς ἐξείλετο καὶ τὸ πάθος πάθους, ἵνα κατὰ πάντα ἀκολουθήσωμεν αὐτῷ.
Hōs oun hē gennēsis tou sōtēros geneseōs hēmas kai Heimarmenēs exebalen, houtōs kai to baptisma autou pyros hēmas exeileto kai to pathos pathous, hina kata panta akolouthēsōmen autǭ.
As, then, the birth of the Savior cast us out of birth and Fate, so too his baptism took us out of fire, and his passion out of passion, so that we might follow him in all things.
Notes and citation
Summary: Christ's birth frees us from Fate, his baptism from fire, his passion from passion, so that we may follow him in everything.
Topics: Baptism, Christology
Cite (SBL): Clement of Alexandria, Exc. 76.1 (Stählin 3:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-76-1). (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.
76.2Stählin 3:131
ὁ γὰρ εἰς θεὸν βαπτισθεὶς εἰς θεὸν ἐχώρησεν καὶ εἴληφεν »ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν«, τῶν δυνάμεων τῶν πονηρῶν.
ho gar eis theon baptistheis eis theon echōrēsen kai eilēphen »exousian epanō skorpiōn kai opheōn peripatein«, tōn dynameōn tōn ponērōn.
For the one baptized into God has gone into God and has received “authority to walk on scorpions and snakes,” the evil powers.
Luke 10:19 (quotation, high confidence)
Notes and citation
Summary: The baptized have gone into God and received authority over the evil powers.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 76.2 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-76-2). (abbreviation not yet checked)
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76.3Stählin 3:131
καὶ τοῖς ἀποστόλοις ἐντέλλεται· »περιιόντες κηρύσσετε καὶ τοὺς πιστεύοντας βαπτίζετε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.«
kai tois apostolois entelletai; »periiontes kēryssete kai tous pisteuontas baptizete eis onoma patros kai huiou kai hagiou pneumatos.«
And he commands the apostles: “Go about and preach, and baptize those who believe in the name of the Father and of the Son and of the Holy Spirit,”
Matt 28:19 (quotation, high confidence) · Mark 16:15 (echo, medium confidence)
Notes and citation
Summary: Christ commands the apostles to preach and to baptize believers in the name of the Father, Son, and Holy Spirit,
- The quotation is a free form of Matt 28:19 (compare Mark 16:15–16).
Cite (SBL): Clement of Alexandria, Exc. 76.3 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-76-3). (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.
76.4Stählin 3:131
εἰς οὓς ἀναγεννώμεθα τῶν λοιπῶν δυνάμεων ἁπασῶν ὑπεράνω γινόμενοι.
eis hous anagennōmetha tōn loipōn dynameōn hapasōn hyperanō ginomenoi.
into whom we are reborn, becoming high above all the other powers.
Eph 1:21 (echo, medium confidence)
Notes and citation
Summary: into whom we are reborn, raised above all the powers.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 76.4 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-76-4). (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 77
77.1Stählin 3:131
Ταύτῃ θάνατος καὶ τέλος λέγεται τοῦ παλαιοῦ βίου τὸ βάπτισμα ἀποτασσομένων ἡμῶν ταῖς πονηραῖς ἀρχαῖς, ζωὴ δὲ κατὰ Χριστόν, ἧς μόνος αὐτὸς κυριεύει.
Tautę̄ thanatos kai telos legetai tou palaiou biou to baptisma apotassomenōn hēmōn tais ponērais archais, zōē de kata Christon, hēs monos autos kyrieuei.
In this way baptism is called death and the end of the old life, as we renounce the evil principalities, and life according to Christ, of which he alone is Lord.
Rom 6:3 (allusion, high confidence) · Rom 6:4 (allusion, high confidence)
Notes and citation
Summary: Baptism is death to the old life, in which we renounce the evil powers, and life in Christ.
- “Renounce” (ἀποτασσομένων) is the word used for the baptismal renunciation of the devil. The allusion is Rom 6:3–4.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 77.1 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-77-1). (abbreviation not yet checked)
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77.2Stählin 3:131
ἡ δύναμις δὲ τῆς μεταβολῆς τοῦ βαπτισθέντος οὐ περὶ τὸ σῶμα (ὁ αὐτὸς γὰρ ἀναβαίνει), ἀλλὰ περὶ ψυχήν.
hē dynamis de tēs metabolēs tou baptisthentos ou peri to sōma (ho autos gar anabainei), alla peri psychēn.
The power of the change in the one baptized does not concern the body (for the same person comes up), but the soul.
Notes and citation
Summary: Baptism changes the soul, not the body.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 77.2 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-77-2). (abbreviation not yet checked)
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77.3Stählin 3:131
αὐτίκα δοῦλος θεοῦ ἅμα τῷ ἀνελθεῖν τοῦ βαπτίσματος καὶ κύριος τῶν ἀκαθάρτων λέγεται πνευμάτων, καὶ εἰς ὃν πρὸ ὀλίγου ἐνήργουν, τοῦτον ἤδη »φρίσσουσιν«.
autika doulos theou hama tǭ anelthein tou baptismatos kai kyrios tōn akathartōn legetai pneumatōn, kai eis hon pro oligou enērgoun, touton ēdē »phrissousin«.
At once, as he comes up from baptism, he is called a servant of God and lord of the unclean spirits, and the one in whom they were active a little before they now “tremble” at.
Jas 2:19 (allusion, medium confidence) · Luke 10:17 (echo, medium confidence)
Notes and citation
Summary: The newly baptized is God's servant and master of the unclean spirits, who now tremble before him.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 77.3 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-77-3). (abbreviation not yet checked)
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Chapter 78
78.1Stählin 3:131
Μέχρι τοῦ βαπτίσματος οὖν ἡ Εἱμαρμένη, φασίν, ἀληθής, μετὰ δὲ τοῦτο οὐκέτι ἀληθεύουσιν οἱ ἀστρολόγοι.
Mechri tou baptismatos oun hē Heimarmenē, phasin, alēthēs, meta de touto ouketi alētheuousin hoi astrologoi.
Until baptism, then, Fate is real, they say; but after it the astrologers no longer speak the truth.
Notes and citation
Summary: They say Fate holds until baptism; after it astrology is no longer true.
Cite (SBL): Clement of Alexandria, Exc. 78.1 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-78-1). (abbreviation not yet checked)
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78.2Stählin 3:131
ἔστιν δὲ οὐ τὸ λουτρὸν μόνον τὸ ἐλευθεροῦν, ἀλλὰ καὶ ἡ γνῶσις, τίνες ἦμεν, τί γεγόναμεν· ποῦ ἦμεν, [ἢ] ποῦ ἐνεβλήθημεν· ποῦ σπεύδομεν, πόθεν λυτρούμεθα· τί γέννησις, τί ἀναγέννησις. Ἕως οὖν ἀμόρφωτον, φασίν, ἔτι τὸ σπέρμα, θηλείας ἐστὶ τέκνον·
estin de ou to loutron monon to eleutheroun, alla kai hē gnōsis, tines ēmen, ti gegonamen; pou ēmen, [ē] pou eneblēthēmen; pou speudomen, pothen lytroumetha; ti gennēsis, ti anagennēsis. Heōs oun amorphōton, phasin, eti to sperma, thēleias esti teknon;
But it is not only the washing that sets free, but also the knowledge: who we were, what we have become; where we were, or where we have been thrown; where we are hastening, from what we are redeemed; what birth is, and what rebirth. As long, then, as the seed is still unformed, they say, it is a child of the female;
Notes and citation
Summary: Not only the washing frees, but the knowledge of who we were and have become, where we came from and where we go, what birth and rebirth are.
- This famous summary of Gnostic knowledge is attributed to Theodotus. The bracketed word in the Greek is the editor's deletion.
Cite (SBL): Clement of Alexandria, Exc. 78.2 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-78-2). (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 79
79.1Stählin 3:131
μορφωθὲν δὲ μετετέθη εἰς ἄνδρα καὶ υἱὸς νυμφίου γίνεται, οὐκέτι ἀσθενὴς καὶ τοῖς κοσμικοῖς ὑποκείμενος ὁρατοῖς τε καὶ ἀοράτοις, ἀλλʼ ἀνδρωθεὶς ἄρρην γίνεται καρπός.
morphōthen de metetethē eis andra kai huios nymphiou ginetai, ouketi asthenēs kai tois kosmikois hypokeimenos horatois te kai aoratois, allʼ andrōtheis arrēn ginetai karpos.
but when formed, it has been changed into a man and becomes a son of the bridegroom, no longer weak and subject to the cosmic powers, visible and invisible, but, made a man, it becomes male fruit.
Notes and citation
Summary: Once formed, the seed becomes a son of the bridegroom, freed from the cosmic powers.
Topics: Heresy
Cite (SBL): Clement of Alexandria, Exc. 79.1 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-79-1). (abbreviation not yet checked)
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Chapter 80
80.1Stählin 3:131
Ὃν γεννᾷ ἡ μήτηρ, εἰς θάνατον ἄγεται καὶ εἰς κόσμον, ὃν δὲ ἀναγεννᾷ Χριστός, εἰς ζωὴν μετατίθεται, εἰς ὀγδοάδα·
Hon genną hē mētēr, eis thanaton agetai kai eis kosmon, hon de anagenną Christos, eis zōēn metatithetai, eis ogdoada;
The one whom the mother bears is led to death and into the world; but the one whom Christ bears again is transferred to life, into the Ogdoad.
John 3:5 (echo, medium confidence)
Notes and citation
Summary: The one born of the mother goes to death; the one reborn by Christ passes to life.
Cite (SBL): Clement of Alexandria, Exc. 80.1 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-80-1). (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.
80.2Stählin 3:131
καὶ ἀποθνῄσκουσιν μὲν τῷ κόσμῳ, ζῶσι δὲ τῷ θεῷ, ἵνα θάνατος θανάτῳ λυθῇ, ἀναστάσει δὲ ἡ φθορά.
kai apothnę̄skousin men tǭ kosmǭ, zōsi de tǭ theǭ, hina thanatos thanatǭ lythę̄, anastasei de hē phthora.
And they die to the world but live to God, so that death may be undone by death, and corruption by resurrection.
Rom 6:10 (echo, high confidence) · Rom 6:11 (echo, high confidence)
Notes and citation
Summary: The reborn die to the world and live to God; death is undone by death and corruption by resurrection.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 80.2 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-80-2). (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.
80.3Stählin 3:131
διὰ γὰρ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σφραγισθεὶς ἀνεπίληπτός ἐστι πάσῃ τῇ ἄλλῃ δυνάμει καὶ διὰ τριῶν ὀνομάτων πάσης τῆς ἐν φθορᾷ τριάδος ἀπηλλάγη· »φορέσας τὴν εἰκόνα τοῦ χοϊκοῦ, τότε φορεῖ τὴν εἰκόνα τοῦ ἐπουρανίου.«
dia gar patros kai huiou kai hagiou pneumatos sphragistheis anepilēptos esti pasę̄ tę̄ allę̄ dynamei kai dia triōn onomatōn pasēs tēs en phthorą triados apēllagē; »phoresas tēn eikona tou choïkou, tote phorei tēn eikona tou epouraniou.«
For the one sealed through Father, Son, and Holy Spirit is beyond the reach of every other power, and through three names he has been set free from the whole triad in corruption. “Having borne the image of the earthy, he then bears the image of the heavenly.”
1 Cor 15:49 (quotation, high confidence) · Matt 28:19 (allusion, high confidence)
Notes and citation
Summary: Sealed in the name of the Father, Son, and Holy Spirit, the baptized is beyond all hostile powers and bears the heavenly image.
- The quotation is a free form of 1 Cor 15:49.
Cite (SBL): Clement of Alexandria, Exc. 80.3 (Stählin 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-80-3). (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 81
81.1Stählin 3:131–132
Τοῦ πυρὸς τὸ μὲν σωματικὸν σωμάτων ἅπτεται πάντων, τὸ δὲ καθαρὸν καὶ ἀσώματον ἀσωμάτων φασὶν ἅπτεσθαι, οἷον δαιμόνων, ἀγγέλων τῆς πονηρίας, αὐτοῦ τοῦ διαβόλου. οὕτως ἐστὶ τὸ ἐπουράνιον καὶ τὸ ἐπίγειον πῦρ δισσὸν τὴν φύσιν, τὸ μὲν νοητόν, τὸ δὲ αἰσθητόν.
Tou pyros to men sōmatikon sōmatōn haptetai pantōn, to de katharon kai asōmaton asōmatōn phasin haptesthai, hoion daimonōn, angelōn tēs ponērias, autou tou diabolou. houtōs esti to epouranion kai to epigeion pyr disson tēn physin, to men noēton, to de aisthēton.
Of fire, the bodily kind touches all bodies, but the pure and bodiless kind, they say, touches bodiless things, such as demons, angels of wickedness, and the devil himself. So the heavenly and earthly fire is twofold in nature, the one intelligible, the other sensible.
Notes and citation
Summary: Fire is of two kinds: bodily fire for bodies, and a pure, bodiless fire that touches demons and the devil.
Notes on the original text
- Digital text corrected (stray character in the digital text): τὸ ἐπίγειον> πῦρ → τὸ ἐπίγειον πῦρ.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 81.1 (Stählin 3:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-81-1). (abbreviation not yet checked)
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81.2Stählin 3:132
καὶ τὸ βάπτισμα οὖν διπλοῦν ἀναλόγως, τὸ μὲν αἰσθητὸν διʼ ὕδατος, τοῦ αἰσθητοῦ πυρὸς σβεστήριον, τὸ δὲ νοητὸν διὰ πνεύματος, τοῦ νοητοῦ πυρὸς ἀλεξητήριον.
kai to baptisma oun diploun analogōs, to men aisthēton diʼ hydatos, tou aisthētou pyros sbestērion, to de noēton dia pneumatos, tou noētou pyros alexētērion.
And baptism is correspondingly double: the sensible, through water, quenching the sensible fire; and the intelligible, through the Spirit, a defense against the intelligible fire.
Matt 3:11 (echo, high confidence)
Notes and citation
Summary: Baptism is double: water quenches the visible fire, the Spirit protects against the spiritual fire.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 81.2 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-81-2). (abbreviation not yet checked)
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81.3Stählin 3:132
καὶ τὸ σωματικὸν πνεῦμα τοῦ αἰσθητοῦ πυρὸς τροφὴ καὶ ὑπέκκαυμα γίνεται ὀλίγον ὄν, πλεῖον δὲ γενόμενον σβεστήριον πέφυκεν, τὸ δὲ ἄνωθεν δοθὲν ἡμῖν πνεῦμα ἀσώματον ὂν οὐ στοιχείων μόνων, ἀλλὰ καὶ δυνάμεων κρατεῖ καὶ ἀρχῶν πονηρῶν.
kai to sōmatikon pneuma tou aisthētou pyros trophē kai hypekkauma ginetai oligon on, pleion de genomenon sbestērion pephyken, to de anōthen dothen hēmin pneuma asōmaton on ou stoicheiōn monōn, alla kai dynameōn kratei kai archōn ponērōn.
And bodily air, when little, becomes food and kindling for the sensible fire, but when there is more of it, its nature is to extinguish it; but the Spirit given us from above, being bodiless, rules not only the elements but also the powers and evil principalities.
Notes and citation
Summary: Air feeds or quenches fire, but the Spirit from above rules even the evil powers.
- The word πνεῦμα means both “air, breath” and “Spirit”; the argument plays on the two senses.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 81.3 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-81-3). (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 82
82.1Stählin 3:132
Καὶ ὁ ἄρτος καὶ τὸ ἔλαιον ἁγιάζεται τῇ δυνάμει τοῦ ὀνόματος θεοῦ, τὰ αὐτὰ ὄντα κατὰ τὸ φαινόμενον οἷα ἐλήφθη· ἀλλὰ δυνάμει εἰς δύναμιν πνευματικὴν μεταβέβληται.
Kai ho artos kai to elaion hagiazetai tę̄ dynamei tou onomatos theou, ta auta onta kata to phainomenon hoia elēphthē; alla dynamei eis dynamin pneumatikēn metabeblētai.
And the bread and the oil are sanctified by the power of God's name; they are the same in appearance as when they were taken, but by power they have been changed into spiritual power.
Notes and citation
Summary: The bread and the oil are sanctified by God's name: outwardly unchanged, they are changed in power into spiritual power.
- An early witness to the consecration of the eucharistic bread and of oil.
Topics: Eucharist
Cite (SBL): Clement of Alexandria, Exc. 82.1 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-82-1). (abbreviation not yet checked)
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82.2Stählin 3:132
οὕτως καὶ τὸ ὕδωρ, καὶ τὸ ἐξορκιζόμενον καὶ τὸ βάπτισμα γινόμενον, οὐ μόνον χωρίζει τὸ χεῖρον, ἀλλὰ καὶ ἁγιασμὸν προσλαμβάνει.
houtōs kai to hydōr, kai to exorkizomenon kai to baptisma ginomenon, ou monon chōrizei to cheiron, alla kai hagiasmon proslambanei.
So too the water, both that which is exorcised and that which becomes baptism, not only separates what is worse but also takes on sanctification.
Notes and citation
Summary: Likewise the exorcised baptismal water both drives away evil and receives holiness.
- An early witness to the exorcism of baptismal water.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 82.2 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-82-2). (abbreviation not yet checked)
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Chapter 83
83.1Stählin 3:132
Ἐπὶ τὸ βάπτισμα χαίροντας ἔρχεσθαι προσῆκεν, ἀλλʼ ἐπεὶ πολλάκις συγκαταβαίνει τισὶ καὶ ἀκάθαρτα πνεύματα, ἃ παρακολουθοῦντα καὶ τυχόντα μετὰ τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ γίνεται, [ἃ] τῇ χαρᾷ συμπλέκεται φόβος, ἵνα τις μόνος καθαρὸς αὐτὸς κατέλθῃ.
Epi to baptisma chairontas erchesthai prosēken, allʼ epei pollakis synkatabainei tisi kai akatharta pneumata, ha parakolouthounta kai tychonta meta tou anthrōpou tēs sphragidos aniata tou loipou ginetai, [ha] tę̄ charą sympleketai phobos, hina tis monos katharos autos katelthę̄.
It is fitting to come to baptism rejoicing; but since unclean spirits often go down with some people, which, following along and obtaining the seal together with the person, become incurable from then on, fear is mingled with joy, so that one may go down alone and pure.
Notes and citation
Summary: One should come to baptism with joy, but also fear, since unclean spirits may go down with the candidate and receive the seal with him.
- The digital text repeats a phrase (“with the person of the seal incurable”), which is corrected; the bracketed word in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (words repeated in the digital text): μετὰ τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ → μετὰ τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 83.1 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-83-1). (abbreviation not yet checked)
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Chapter 84
84.1Stählin 3:132
Διὰ τοῦτο νηστεῖαι, δεήσεις, εὐχαί, ἐπάρσεις χειρῶν, γονυκλισίαι, ὅτι ψυχὴ ἐκ κόσμου καὶ »ἐκ στόματος λεόντων« ἀνασῴζεται, διὸ καὶ πειρασμοὶ εὐθέως ἀγανακτούντων τῶν ἀφʼ ὧν ἀφῃρέθη, κἄν τις φέρῃ προειδώς, τά γε ἔξω σαλεύουσιν.
Dia touto nēsteiai, deēseis, euchai, eparseis cheirōn, gonyklisiai, hoti psychē ek kosmou kai »ek stomatos leontōn« anasǭzetai, dio kai peirasmoi eutheōs aganaktountōn tōn aphʼ hōn aphę̄rethē, kan tis pherę̄ proeidōs, ta ge exō saleuousin.
That is why there are fasts, supplications, prayers, raising of hands, and kneeling: because a soul is being rescued from the world and “from the mouth of lions.” That is why temptations come at once too, as those from whom it was taken away are angry; and even if one bears them knowing in advance, they at least shake the outward things.
Ps 22:21 (21:22 LXX) (quotation, high confidence) · 2 Tim 4:17 (echo, medium confidence)
Notes and citation
Summary: Hence the fasts, prayers, raised hands, and kneeling before baptism: a soul is rescued from the lions' mouth, and temptations follow from the angry powers.
- An early description of the preparation for baptism. The quotation is Ps 22:21 (21:22 LXX); compare 2 Tim 4:17.
Topics: Baptism, Fasting, Prayer
Cite (SBL): Clement of Alexandria, Exc. 84.1 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-84-1). (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 85
85.1Stählin 3:132
Αὐτίκα ὁ κύριος μετὰ τὸ βάπτισμα σαλεύεται εἰς ἡμέτερον τύπον καὶ γίνεται πρῶτον »μετὰ θηρίων« ἐν τῇ ἐρήμῳ, εἶτα κρατήσας τούτων καὶ τοῦ ἄρχοντος αὐτῶν, ὡς ἂν ἤδη βασιλεὺς ἀληθής, ὑπʼ ἀγγέλων ἤδη διακονεῖται.
Autika ho kyrios meta to baptisma saleuetai eis hēmeteron typon kai ginetai prōton »meta thēriōn« en tę̄ erēmǭ, eita kratēsas toutōn kai tou archontos autōn, hōs an ēdē basileus alēthēs, hypʼ angelōn ēdē diakoneitai.
At once after baptism the Lord was shaken, as a type for us, and was first “with the wild beasts” in the desert; then, having overcome them and their ruler, as now a true king, he is at once served by angels.
Mark 1:13 (quotation, high confidence) · Matt 4:11 (allusion, high confidence)
Notes and citation
Summary: After his baptism Christ was tempted among the wild beasts, as a pattern for us; having overcome, he was served by angels.
Topics: Baptism, Christology
Cite (SBL): Clement of Alexandria, Exc. 85.1 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-85-1). (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.
85.2Stählin 3:132
ὁ γὰρ ἀγγέλων ἐν σαρκὶ κρατήσας εὐλόγως ὑπʼ ἀγγέλων ἤδη δουλεύεται.
ho gar angelōn en sarki kratēsas eulogōs hypʼ angelōn ēdē douleuetai.
For the one who in the flesh overcame angels is fittingly served by angels.
Notes and citation
Summary: Having conquered the evil angels in the flesh, he is served by angels.
Topics: Christology
Cite (SBL): Clement of Alexandria, Exc. 85.2 (Stählin 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-85-2). (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.
85.3Stählin 3:132–133
δεῖ οὖν ὡπλίσθαι τοῖς κυριακοῖς ὅπλοις ἔχοντας τὸ σῶμα καὶ τὴν ψυχὴν ἄτρωτον, »ὅπλοις σβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις«, ὥς φησιν ὁ ἀπόστολος.
dei oun hōplisthai tois kyriakois hoplois echontas to sōma kai tēn psychēn atrōton, »hoplois sbesai ta belē tou diabolou dynamenois«, hōs phēsin ho apostolos.
So we must be armed with the Lord's weapons, keeping body and soul unwounded, with “weapons able to quench the darts of the devil,” as the apostle says.
Eph 6:16 (quotation, high confidence) · Eph 6:11 (allusion, medium confidence)
Notes and citation
Summary: We must put on the Lord's armor, which quenches the devil's darts.
- The quotation is a free form of Eph 6:16.
Cite (SBL): Clement of Alexandria, Exc. 85.3 (Stählin 3:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-85-3). (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 86
86.1Stählin 3:133
Ἐπὶ τοῦ προσκομισθέντος νομίσματος ὁ κύριος εἶπεν οὐ τίνος τὸ κτῆμα, ἀλλά· »τίνος ἡ εἰκὼν καὶ ἡ ἐπιγραφή; Καίσαρος·« ἵνα οὗ ἐστιν, ἐκείνῳ δοθῇ.
Epi tou proskomisthentos nomismatos ho kyrios eipen ou tinos to ktēma, alla; »tinos hē eikōn kai hē epigraphē? Kaisaros;« hina hou estin, ekeinǭ dothę̄.
About the coin that was brought, the Lord said not “Whose property is it?” but “Whose image and inscription? Caesar's,” so that it might be given to the one to whom it belongs.
Matt 22:20 (quotation, high confidence) · Matt 22:21 (quotation, high confidence)
Notes and citation
Summary: Christ asked whose image was on the coin, so that each should be given to its owner.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 86.1 (Stählin 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-86-1). (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.
86.2Stählin 3:133
οὕτως καὶ ὁ πιστός· ἐπιγραφὴν μὲν ἔχει διὰ Χριστοῦ τὸ ὄνομα τοῦ θεοῦ, τὸ δὲ πνεῦμα ὡς εἰκόνα. καὶ τὰ ἄλογα ζῷα διὰ σφραγῖδος δείκνυσι τίνος ἐστὶν ἕκαστον, καὶ ἐκ τῆς σφραγῖδος ἐκδικεῖται· οὕτως καὶ ἡ ψυχὴ ἡ πιστὴ τὸ τῆς ἀληθείας λαβοῦσα σφράγισμα »τὰ στίγματα τοῦ Χριστοῦ« περιφέρει.
houtōs kai ho pistos; epigraphēn men echei dia Christou to onoma tou theou, to de pneuma hōs eikona. kai ta aloga zǭa dia sphragidos deiknysi tinos estin hekaston, kai ek tēs sphragidos ekdikeitai; houtōs kai hē psychē hē pistē to tēs alētheias labousa sphragisma »ta stigmata tou Christou« peripherei.
So too the believer: through Christ he has the name of God as an inscription, and the Spirit as an image. Even irrational animals show by a seal whose each one is, and are claimed by the seal; so too the faithful soul, having received the seal of truth, carries “the marks of Christ.”
Gal 6:17 (quotation, high confidence) · 2 Cor 1:22 (echo, medium confidence)
Notes and citation
Summary: The believer bears God's name as inscription and the Spirit as image; sealed like marked livestock, the faithful soul bears the marks of Christ.
- The seal is baptism. The quotation is Gal 6:17.
Topics: Baptism
Cite (SBL): Clement of Alexandria, Exc. 86.2 (Stählin 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-86-2). (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.
86.3Stählin 3:133
οὗτοί εἰσιν »τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα« καὶ »αἱ παρθένοι αἱ φρόνιμοι«, αἷς αἱ λοιπαὶ αἱ μέλλουσαι οὐ συνεισῆλθον εἰς τὰ »ἡτοιμασμένα ἀγαθά, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«.
houtoi eisin »ta paidia ta ēdē en tę̄ koitę̄ synanapauomena« kai »hai parthenoi hai phronimoi«, hais hai loipai hai mellousai ou syneisēlthon eis ta »hētoimasmena agatha, eis ha epithymousin angeloi parakypsai«.
These are “the children already resting together in bed” and “the wise virgins,” with whom the others, who delayed, did not enter into “the good things prepared, into which angels long to look.”
Luke 11:7 (allusion, high confidence) · Matt 25:2 (allusion, high confidence) · Matt 25:10 (allusion, high confidence) · 1 Cor 2:9 (allusion, medium confidence) · 1 Pet 1:12 (quotation, high confidence)
Notes and citation
Summary: The sealed are the children already in bed and the wise virgins who enter the prepared good things, while the others are shut out.
- The allusions are Luke 11:7, Matt 25:1–12, 1 Cor 2:9, and 1 Pet 1:12.
Topics: Baptism, Eschatology
Cite (SBL): Clement of Alexandria, Exc. 86.3 (Stählin 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-excerpta/39-1/#p-86-3). (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.