# Fragments

- Author: [Clement of Alexandria](https://sophiascriptura.com/fathers/authors/clement-of-alexandria/)
- Latin title: *Fragmenta*
- Date: late 2nd–early 3rd century (approximate)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 9 (Paris: Migne, 1857), cols. 729–768 (and following)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Otto Stählin, ed., Clemens Alexandrinus 3, GCS 17 (Leipzig: Hinrichs, 1909) (cited only)
- Work page: https://sophiascriptura.com/fathers/clement-fragmenta/
- Passages: 11

## Fragment 5

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-5
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: On Job 1:21: Job departs naked not of property but of sin; the newborn's wailing and swaddling foreshadow death, man alone is born naked so that need may teach him wisdom and the arts, and Job, stripped of everything, gave thanks.

### Greek text

… οὐ χτημάτων γυμνὸς, (τοῦτο μὲν γὰρ μιχρὸν τε καὶ κοινόν") ἀλλ᾽ ὡς δίκαιος, γυμνὸς ἄπεισι χαχίας τε καὶ ᾿Αλλὰ τὰ τοῦ Ἰὼδ χομψότερον μὲν οὕτω νοητῶν γυμγὸς καχίας καὶ ἁμαρτίας, ὡς ἐκ κοιλίας μητρὸς, ἐκ τῆς γῆς κατ᾽ ἀρχὰς διεπιλάσθην, εἰς τὴν γῆν καὶ ἀπελεύσομαι" γυμνὸς οὐ χεημάτων, τοῦτο γὰρ μιχρόν τε καὶ χοινὸν, ἀλλὰ χαχίας καὶ πονηρίας, καὶ τοῦ ἑπομένου τοῖς ἀδίχως βιώσασιν ἀειδοῦς εἰδώλου" χατὰ δὲ τὸ πρόχειρον, πάντες ἄνθρωποι καὶ γυμνοὶ γεννώμεθα,, καὶ γυμνοὶ πάλιν δεσμούμενοι. [Ἄλλον γὰρ ἡμῖν ὁ Θεὸς προηυτρέπισε βίον, καὶ τοῦ πρὸς ἐχεῖνον δρόμου τὴν παρηῦδιν ζωὴν ὁδὸν κατεσχεύασε, τὰς παρὰ τῆς κτήσεως χρεάε; εἰς ἐφόδια μόνον τῆς ὁδοῦ χατατάξας" ταύτην δὲ ἡμῖν τὴν ὁδὸν ἐξελθοῦσιν ὁ τῶν χτηθέντων πλοῦτος. Οὐδὲν γὰρ ὧν ἐσχήχαμεν, ἔχομεν ἴδιον, ἑνὸς χτήματος μόνον τῆς εὐσεθείας ἐσμὲν ἰδιοχτήτορες" ταύτην ἡμᾶς θάνατος ἐπελθὼν οὗ συλήσει, τῶν ὅν λων δὲ ἀπάντων ἐχδαλεῖ καὶ μὴ θέλοντας" εἰς ὑπο κατάστασιν γὸρ τὴν βιωτικὴν πάντες παρελάδομεν χτῇσιν, καὶ μόνον ταύτης τὴν χρῆσιν ἔχαστος χαρπιν σάμενος ἄπεισι, βραχὺ παρὰ τοῦ βίου χομιζόμεν»; μνῆμα" τοῦτο γὰρ πάσης εὐημερίας τὸ τέλος, τοῦτο τῶν βιωτιχῶν ἀγαθῶν τὸ συμπέρασμα. Καλῶς ὅῥα τὸ βρέφος, τῆς γαστρὸς παρακύψαν, θρήνων εὐθέως, οὗ γέλωτος ἄρχεται" κλαίει γὰρ ὥσπερ τοῦ βίου χα" ταθοῶν, παρ᾽ οὗ θνησιμαίων ἐχ προοιμίων ἀπ᾿ γεύεται δώρων’ τεχθὲν γὰρ χεῖρας εὐθέως σπαργά" γοῦται, καὶ πόδας, καὶ δεσμοῖς ἐνειλημένον ἀπολαύει τῆς θηλῆς. Ὦ προοιμίου ζωῆς, προδρόμου νεχβὴσεως! Ἄρτι τὸ βρέφος εἰς ζωὴν παρελήλυθε, ταὶ νεχρῶν εὐθέως αὐτῷ στολισμὸς προσηνέχθη ὑπομ" μνήσχει γὰρ τοῦ τέλους τοὺς τεχθέντας ἡ φύσις. διὸ καὶ τὸ παιδίον γεννηθὲν ἀποδύρεται, καθάπερ τῇ ἢ τρὶ διὰ τοῦ θρήνου βοῶν: Τί με πρὸς ταύτην, … τὴν ζωὴν ἀπεχύησας, ἐν ἧ τοῦ ζῇν ἡ προσθήχη αὶ παρ προχοπὴ πρὸς τὸν θάνατον Τί με πρὸς πολυτάραχον αἰῶνα παρήγαγες, ἐν ᾧ τεχθέντι μοι τὰ προοίμια τὰ σπάργανα; Τί με τοιούτῳ παραδέδωχας βίῳ, ἐν ᾧ καὶ γεότης ἐλεεινὴ τρυχομένη πρὸ γήρως, καὶ γῆρας φευχτὸν, ὡς ἐπιθανάτιον; Δεινὸν, ὦ μῆτερ, τοῦ βίου τὸ στάδιον, θάνατον ἔχον τῶν τρεχόντων χαμπτῆρα. Πιχρὰν τὴν βιωτιχὴν ὁδοιποροῦμεν ὁδὸν, τάφον ἔχουσαν τῶν ὁδευόντων χατάλυμα' χαλεπὸν τὸ τῆς ζωῆς διαπλέομεν πέλαγος, ἅδην γὰρ ἔχει πειρατὴν ἐφεστῶτα. Μόνος ἐν ἅπασι γυμνὸς γεννᾶται ὁ ἄνθρωπος, οὐχ ὅπλον, οὐχ ἔνδυμα συγγεννώμενον σχών' οὐχ ὡς τῶν ἄλλων ζώων ἐλάττων, ἀλλ᾽ ὅπως ἡ μὲν σοι μέριμναν" ἡ μέριμνα δὲ τὸ σοφὸν ἐχπομπεύσῃ, τὴν ἀργίαν ἐχδάλῃ, εἰσαγάγῃ τὰς τέχνας δι᾿ ἔνδειαν, γεννήσῃ μηχανῶν ποιχιλίας. Ὁ γὰρ γυμνὸς πολυμήχανος, ὥσπερ κέντρῳ τῇ χρείᾳ νυσσόμενος, πῶς ὑετοὺς ἀποφύγῃ, πῶς σοφίσηται χρύος, πῶς πληγὰς θηρία, πῶς δαμάσῃ τὰ δυνατώτερα. Βρεχόμενος, πληττόμενος μεμηχάνηται θώραχα: ἀχάνθαις τὰς εὗρεν ἐχ φόθου τέχνην, τὰ φοθοῦντα ροθοῦσαν. "Αλλην ἐξ ἄλλης ἐγέννησεν ἡ γύμνωσις σύνεσιν, ὡς εἶναι καὶ τὴν γύμνωσιν δῶρον καὶ χάριν δεσποτιχήν. Γυμνὸς οὖν καὶ ὁ Ἰὼδ καταστὰς χρημάτων, χτημάτων, εὐτεχνίας, πολυτεχνίας, καὶ πάντα ἐν βραχεῖ ἀποδαλὼν, τὴν εὐχάριστον ταύτην φωνὴν ἐξεθόησεν' γὸς ἐξῆλθον ἐκ νηδύος, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ, πρὸς θεὸν δηλαδὴ καὶ τὴν μαχαρίαν λῆξιν ἐχείνὴν καὶ ἀνάπαυσιν.

### English translation (Claude)

… not naked of possessions (for that is a small and common thing), but, as a righteous man, he departs naked of evil and … But Job's words are to be understood more subtly thus: naked of evil and sin, as from his mother's womb, that is, “I was formed from the earth in the beginning, and to the earth I shall also depart”; naked not of property, for that is a small and common thing, but of evil and wickedness and of the ugly phantom that follows those who have lived unjustly. In the obvious sense, however, all men are born naked and are bound up naked again. [For God has prepared another life for us, and has made the present life the road of the course toward that one, appointing the things we need from our possessions only as provisions for the road; and when we have gone out of this road, the wealth of what we acquired [stays behind]. For of all that we have had, we have nothing as our own; we are owners of one possession only, piety. This, death when it comes will not plunder; but of all the rest it will strip us even against our will. For we have all received our property in life only to hand it on, and each departs having enjoyed only its use, carrying away from life a small memorial: this is the end of all prosperity, this the conclusion of the goods of life. Rightly, then, the infant, peeping out of the womb, begins at once with wailing, not with laughter; for it weeps as though crying out against life, from which from the very start it tastes mortal gifts. For as soon as it is born its hands are swaddled, and its feet, and wrapped in bonds it enjoys the breast. O preamble of life, forerunner of death! The infant has just passed into life, and at once the dress of the dead is put on it; for nature reminds those who are born of their end. Therefore the child, when born, laments, as though crying out to its mother through its wailing: “Why, … , have you brought me forth to this life, in which every addition to living is progress toward death? Why have you brought me into a world full of trouble, in which swaddling bands are my first gift at birth? Why have you handed me over to such a life, in which youth is pitiable, wasting away before old age, and old age is to be shunned as near to death? Terrible, mother, is the racecourse of life, which has death as the turning post of the runners. Bitter is the road of life we travel, which has the tomb as the inn of the travelers; hard is the sea of life we sail across, for it has Hades standing by as a pirate.” Alone of all creatures man is born naked, having no weapon, no clothing born with him: not because he is inferior to the other animals, but so that nakedness might bring care, and care might display wisdom, drive out idleness, bring in the arts through need, and give birth to all kinds of contrivances. For the naked man is full of devices, pricked by need as by a goad: how he may escape the rains, how he may outwit the cold, how [he may avoid] the blows of wild beasts, how he may tame the creatures stronger than he. Rained on … , struck, he has contrived a breastplate; … thorns … he found, out of fear, an art that frightens what frightens him. Nakedness gave birth to one understanding after another, so that nakedness too is a gift and a grace from the Master. So Job too, stripped of money, of possessions, of good children and many children, and losing everything in a short time, cried out this thankful word: “Naked I came out of the womb, naked I shall also depart thither” — that is, to God, and to that blessed lot and rest.

### Scripture references

- Job 1:21: quotation, high confidence
- Gen 3:19: echo, medium confidence

### Translation notes

- A fragment on Job 1:21 from the catena on Job, ascribed to Clement. The opening sentence is a doublet of the next in the scan. Migne opens a square bracket before “For God has prepared” without closing it; the bracketed passage may be from another catena author. Lost words are marked “…”; Migne's Latin and notes are removed by logged corrections. Job 1:21 is quoted in a form close to Gen 3:19 and Ps 139:15 at the start.

### Citation (SBL)

Clement of Alexandria, Frag. 5 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-5).

## Fragment 6

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-6
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Freedom from disturbance is the most precious thing, and Job, who bore scorn and wrong with patience, is its model.

### Greek text

Χρῆμα τῶν ἄλλων ἁπάντων ὅτι μάλιστα τιμαλφέστατον ἡ ἁταραξία" τοιοῦτον ἡμῖν ὁ λόγος ὑπογράφει τὸν μαχάριον Ἰώδ. Εἴρηται γὰρ περὶ αὐτοῦ" Τίς ἀνὴρ ὥσπερ Ἰὼδ, πίνων μυχτηρισμὸν ὡς ὕδωρ; ᾿Αξιοζήλωτος γὰρ ἁληθῶς, καὶ παντὸς, οἶμαι, θαύματος ἄξιος, εἰ πρὸς τοῦτό τις ἤχει μαχροθυμίας, ὡς εὐχόλως δύνασθαι διαθλεῖν τὴν ἐχ τοῦ πλεονεχτεῖσθαι δριμεῖαν ἀληθῶς, καὶ οὐ τοῖς τυχοῦσιν εὐχαταγώνιστον λύπην.

### English translation (Claude)

Of all things the most precious possession is freedom from disturbance. Such is the blessed Job whom the word describes to us; for it is said of him, “What man is like Job, who drinks scorn like water?” For he is truly to be envied and worthy, I think, of all admiration, if anyone has come to such patience that he can easily bear the grief that comes from being wronged, a grief truly bitter and not easily fought down by ordinary people.

### Scripture references

- Job 34:7: quotation, high confidence

### Translation notes

- A fragment from the catena on Job (on Job 34:7), ascribed to Clement. Migne's Latin at the end is removed.

### Citation (SBL)

Clement of Alexandria, Frag. 6 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-6).

## Fragment 7

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-7
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Three fragments: alms should be given with discernment to the worthy; the gospel word is like a mustard seed whose growth, the Church, shelters angels and souls; and Christ, born of the Virgin, is like a pearl, light shining through a body.

### Greek text

Ποιητέον ἐλεημοσύνας, ἀλλὰ μετὰ χρίσεως, καὶ τοῖς ἀξίοις, ἵνα εὕρωμεν ἀνταπόδομα παρὰ τοῦ Ὑψστου. Οὐαὶ δὲ τοῖς ἔχουσι, καὶ ἐν ὑποχρίσει λαμῦά.γουσιν, ἣ δυναμένοις βοηθεῖν ἑαυτοῖς, καὶ λαμβάνειν παρ᾽ ἑτέρων βουλομένοις ἱ ὁ γὰρ ἔχων καὶ δι᾽ ὑπόχρισιν ἣ ἀργίαν λαμθάνων … Ὁ τῇ τῶν οὐρανῶν βασιλείας χαταγγελτιχὸς λόγος δριμὺς μὲν ἔστι καὶ δηχτιχὸς, χαθάπερ τὸ σίναπι, καὶ τῆς χολῆς βιωτιχὸς, τουτέστι τοῦ θυμοῦ, καὶ τῷ φλέγματος διαχοπτιχὸς, τουτέστι τοῦ τύφου, ἐξ οὗ λόγου ἣ ἁληθὴς τῆς ψυχῆς ὑγίεια, καὶ ἡ ἀΐδιος εὐχρασία περιγίνεται. Εἰς τοσαύτην δὲ αὔξην ἡ φυὴ ποῦ λόγου προῆλθεν, ὡς τὸ ἐξ αὐτοῦ φύον (τοῦτο δ᾽ ἂν εἴη ἡ πανταχοῦ γῆς ἱδρυμένη τοῦ Χρι-στοῦ Ἐχχλησία) τὰ πάντα πληρῶσαι, ὥστε ἐν τὰς χλάδοις αὑτῆς κατασχηνῶσαι τὰ πετεινὰ τοῦ οὐραν, ἀγγέλους δηλαδὴ θείους καὶ μετεώρους ψυχάς Ἔστι μαργαρίτης καὶ ὁ διαυγὴς καὶ χαθαρώτατις Ἰησοῦς, ὃν ἐξ ἀστραπῆς τῆς θείας ἡ Παρθένος ἐγέννῆσεν. Ὥσπερ γὰρ ὁ μαργαρίτης, ἐν σαρχὶ καὶ δστρείῳ καὶ ἐν ὑγροῖς γενόμενος, σῶμα ἔοιχεν ὑγρὸν καὶ διειδὲς, φωτὸς καὶ πνεύματος γέμον, οὗταω καὶ ὁ σαρχωιϑθεὶς Θεὸς λόγος, φῶς ἔστι νοερὸν, διὲ φωτὸς καὶ ὑγροῦ ἐχλάμψας σώματος.

### English translation (Claude)

Alms are to be given, but with judgment and to the worthy, so that we may find a recompense from the Most High. But woe to those who have and yet take in hypocrisy, or who are able to help themselves and wish to receive from others; for he who has and takes through hypocrisy or idleness …
The word that proclaims the kingdom of heaven is sharp and biting, like mustard; it destroys bile, that is, anger, and cuts through phlegm, that is, pride; and from this word comes the true health of the soul and its everlasting good balance. And the growth of the word advanced to such size that what grew from it (this would be the Church of Christ, established everywhere on earth) filled all things, so that the birds of heaven, that is, divine angels and lofty souls, nest in its branches.
Jesus too is a pearl, transparent and most pure, whom the Virgin bore from the divine lightning. For as the pearl, formed in flesh and shell and in moisture, appears to be a body moist and transparent, full of light and spirit, so too God the Word, made flesh, is spiritual light, shining out through a body of light and moisture.

### Scripture references

- Luke 6:35: echo, low confidence
- Matt 13:31–32: allusion, high confidence
- Matt 13:46: allusion, high confidence
- Matt 13:45: allusion, medium confidence

### Translation notes

- Three separate fragments ascribed to Clement, from catenae (the second on Matt 13:31–32, the third on Matt 13:46). The end of the first is lost. Migne's Latin and notes are removed by logged corrections. The pearl formed by lightning reflects an ancient belief about the origin of pearls.

### Citation (SBL)

Clement of Alexandria, Frag. 7 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-7).

## Fragment 9

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-9
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: A composite of fragments of Clement's Hypotyposes: brief notes on 1 Cor 11:10, 2 Cor 5:16, 2 Cor 6:12, and Gal 5:24; Christ's baptism of Peter; the choice of James the Just as bishop of Jerusalem; the origin of Mark's Gospel; secret knowledge passed from James, John, and Peter to the apostles and the seventy; the martyrdom of James with his accuser; why Paul did not name himself in Hebrews; and John's “spiritual” Gospel.

### Greek text

… ψείαν αὐτοὺς σχανδαλίσῃ οἱ γὰρ ὄντως καὶ ἐν οὐρανοῖς ἄγγελοι καὶ χαταχεχαλυμμένην αὐτὴν βλέ… Εἰ δὲ καὶ ἐγγώχαμεν κατὰ σάρχα Χριστόν. Ὥσπερ ἡμῶν τὸ χατὰ σάρχα ἐστὶ τὸ ἐν ἁμαρτίαις, καὶ τὸ ἔξω τούτων οὐ χατὰ σάρχα- οὕτω καὶ τοῦ Χριστοῦ τὸ χατὰ σάρχα τὸ εἴχειν τοῖς φυσιχοῖς πάθεσι, τὸ μὴ εἴκειν δὲ οὐ χατὰ σάρχα' ἀλλ᾽ ὥσπερ, φησὶν, ἔχεῖνος ἀπηλλάγη, οὕτω καὶ ἡμεῖς. … δάξαι ὑμᾶς. Ὑμεῖς δέ στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, τουτέστιν, ἐν τῇ πρὸς Θεὸν ἀγάπῃ, ἧ ἀγαπᾷν με ὀφείλετε. Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα. Καὶ τί λέγω, φησὶν, ἕν χαθ᾽ ἕν ἀρετῆς εἶδος; εἰσὶ γάρ τινες οἵ καὶ ἐσταύρωσαν ἑαυτοὺς, ὅσον πρὸς τὰ πάθη, καὶ τὰ πάθη ὅδον πρὸς ἑαυτούς. Κατὰ ταύτην τὴν ἑρμηνείαν οὐ παρέλχεται τὸ δέ. Οἱ δὲ τοῦ Χριστοῦ, τουτέστι, τείνοντες,τὴν ἑαυτῶν σάρχα ἐσταύρωσαν. Ναὶ ἀληθῶς ἐδαπτίσθησαν (οἱ ἀπόστολοι ), χαθὼς Κλήμης ὁ Στρωματεὺς ἐν τῷ πέμπτῳ τόμῳ τῶν Ὑποτυπώσεων μέμνηται. Φησὶ γὰρ, τὸ ἀποστολιχὸν ῥητὸν ἐξηγούμενος τὸ λέγον, Εὐχαριστῶ, ὅτι μηδένα ὑμῶν ἐθάπτισα' « Χριστὸς λέγεται Πέτρον μόγον βεδαπτιχέναι, Πέτρος δὲ ᾿Ανδρόαν, ᾿Ανδρέας Ἰάχωον καὶ Ἰωάννην, ἐχεῖνοι δὲ τοὺς λοιπούς. » Κλήμης δὲ ἐν ἔχτῳ τῶν Ὑποτυπώσεων γράφων ὥδε παρίστησι. Πέτρον γάρ φησι καὶ Ἰάχωθον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ Σωτῆρος, ὡς ἂν καὶ ὑπὸ τοῦ Κυρίου προτετιμημένους, μὴ ἐπιδιχάζεσθαι δόξης, ἀλλ᾽ Ἰάχωδον τὸν δίκαιον ἐπίσχοπον Ἱεροσο… Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου, ἡ μὲν τοῦ Σίμωνος ἀπέσδη καὶ παραχρῆμα καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις τοσοῦτο δ᾽ παῖς τῶν ἀχροατῶν τοῦ Πέτρου διανοίαις εὐσεδείας φέγγος, ὡς μὴ τῇ εἰσάπαξ ἱκανῶς ἔχειν ἀρχεῖσθαι ἀχοῇ, μηδὲ τῇ ἀγράφῳ τοῦ θείου χηρύγματος διδα-σχαλίᾳ: παραχλήῆσεσι δὲ παντοίάις Μάρχον, οὗ τὸ Εὐαγγέλιον φέρεται, ἀχόλουθον ὄντα … σαι, ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγον “παραδοθείσης αὐτοῖς χαταλεῖψαι διδασχαλίας" μὴ «πρότερόν τε ἀνιέναι ἣ χατεργάσασθαι τὸν ἄνδρα, καὶ καύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου χατὰ Μάρ- 'χὸν Εὐαγγελίου γραφῆς. Γνόντα δὲ τὸ πραχῆϊν, φασὶ … Πέτρῳ. Δεσμοῖς τε αὐτὸν παραδοὺς, ὅσον οὔπω καὶ … Ἐν δὲ ταῖς Ὑποτυπώσεσι, ξυνελόντα εἰπεῖν, … μὲν εἶναί φησι, γεγράφθαι δὲ Ἑ δραίοις … πρὸς τὴν πίστιν οἱ ἄνθρωποι. … ὡς τοῖς ἀνθρώποις. … πταίσαντα ὑποπεσεῖν τῇ κρίσει καὶ τῇ τῆς παρακοῆς υεϊ. Ὄ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ. Διὰ ποιλλῶν μαρτύρων. Τουτέστι νόμου καὶ προφητῶν. Τούτους γὰρ ᾿Απόστολος ἐποιεῖτο μάρτυρας τοῦ ἰδίου χηρύγματος. Ἰαχώδῳ τῷ Δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ χατὰ τὴν ἀνάστασιν παρέδωχε τὴν γνῶσιν ὁ Κύριος. Οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωχαν " οἱ δὲ λοιποὶ ἀπόατολοι τοῖς ἑδδομήχοντα, ὧν εἷς ἦν καὶ Βαρνάθδας. Περὶ τούτου δὲ ὁ Κλήμης τοῦ Ἰαχώδου καὶ στορίαν μνήμης ἀξίαν ἐν τῇ τῶν Ὑποτυπώσεων ἑδδόμῃ παρατίθεται, ὡς ἐχ παραδόσεως τῶν πρὸ αὐτοῦ φάσχων, ὅτι δὴ ὁ εἰσαγαγὼν αὐτὸν εἰς διχαστήριον, μαρτυρήσαντα αὐτὸν ἰδὼν, χινηθεὶς ὡμολόγησεν εἶναι … ἄμφω, φησὶ, καὶ χατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὑτῷ ὑπὸ τοῦ Ἰαχώθου. Ὁ δὲ, ὀλέγον σχεψάμενος, Εἰἷρήνη σοι, εἶπε, καὶ κατεφίλησεν αὐτὸν. Καὶ οὕτως … ὡς ὁ μαχάριος ἔλεγε πρεσδύτερος, ἐπεὶ ὁ Κύριος ἀπόστολος ὧν τοῦ Παντοκράτορος, ἀπεστάλη πρὸς Ἑθδραίους, διὰ μετριότητα ὁ Παῦλος, ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑδραίων ἀπόστολον, διά τε τὴν πρὸς τὸν Κύριον τιμὴν, διά τε τὸ ἐχ περιουσίας καὶ τοῖς Ἑδραίοις ἐπιστέλλειν, ἐθνῶν χήρυχα ὄντα καὶ ἀπόστολον. τοὶ. Τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ χηρύξαντος τὸν λό. γον, καὶ Πνεύματι τὸ Εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας πολλοὺς ὄντας παραχαλέσαι τὸν Μάρχον, ὡς ἂν ἀχολουθήσαντα αὐτῷ πόῤῥωθεν καὶ μεμνημένὸν τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα " ποιῆσαντα δὲ τὸ Εὐαγγέλιον, μεταδοῦναι τοῖς δεομένοις αὐτοῦ. Ὅπερ ἐπιγνόντα τὸν Πέτρον, προτρεπτιχῶς μήτε χωλῦσαι μήτε προτρέψασθαι " τὸν μέντοι Ἰωάννην ἔσχατον, συνιδόντα ὅτι τὰ σωματιχὰ ἐν τοῖς Ἐὐδαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνω- Εὐαγγέλιον.

### English translation (Claude)

… [that she may not] make them stumble into … For the real angels in heaven see her even when she is veiled.
“Even if we have known Christ according to the flesh.” As in us what is according to the flesh is what is in sins, and what is outside these is not according to the flesh, so also in Christ what is according to the flesh is yielding to the natural passions, and not yielding is not according to the flesh; but as, he says, he was set free, so are we.
… you. “But you are constrained in your own affections,” that is, in the love toward God with which you ought to love me.
“But those who are Christ's [have crucified] the flesh.” “And why do I speak,” he says, “of each kind of virtue one by one? For there are some who have even crucified themselves as far as the passions are concerned, and the passions as far as they themselves are concerned.” On this interpretation the “but” is not superfluous: “But those who are Christ's,” that is, straining, “have crucified their own flesh.”
Yes, truly the apostles were baptized, as Clement the Stromatist records in the fifth book of the Hypotyposes. For explaining the apostolic saying, “I give thanks that I baptized none of you,” he says: “Christ is said to have baptized Peter alone, Peter Andrew, Andrew James and John, and they the rest.”
Clement, writing in the sixth book of the Hypotyposes, sets it out thus. For he says that Peter and James and John, after the ascension of the Savior, though they had been preferred by the Lord, did not contend for glory, but chose James the Just as bishop of Jerusalem …
So, then, when the divine word had come to dwell among them, the power of Simon was quenched and at once destroyed together with the man; and so great a light of piety [shone] on the minds of Peter's hearers that they were not satisfied with hearing him once only, nor with the unwritten teaching of the divine proclamation, but with all kinds of entreaties [they begged] Mark, whose Gospel is extant, since he was [Peter's] follower, … to leave them in writing a memorial of the teaching handed down to them by word; and they did not let up until they had prevailed on the man, and so they became the cause of the writing of the Gospel called according to Mark. And they say that [the apostle], knowing what had been done, … Peter. And having put him in bonds, [he would] all but …
In the Hypotyposes, to put it briefly, … he says is [Paul's], but written to Hebrews … the people to the faith. … as to men. … having stumbled, to fall under the judgment and … of disobedience. … Christ the Son of God. “Through many witnesses”: that is, of the law and the prophets; for these the apostle made witnesses of his own preaching.
To James the Just and John and Peter, after the resurrection, the Lord imparted knowledge; these imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas also was one.
About this James, Clement also gives a story worth remembering in the seventh book of the Hypotyposes, saying that he has it from the tradition of those before him: that the man who had brought him into court, seeing him bear witness, was moved and confessed that he was … both, he says, [were led away together], and on the way he asked to be forgiven by James. And he, after considering a little, said, “Peace be to you,” and kissed him. And so … as the blessed presbyter used to say: since the Lord, being the apostle of the Almighty, was sent to the Hebrews, Paul, out of modesty, as one sent to the Gentiles, does not inscribe himself apostle of the Hebrews, both out of honor for the Lord and because he wrote to the Hebrews too as something beyond his duty, being herald and apostle of the Gentiles.
When Peter had publicly preached the word in Rome and declared the Gospel by the Spirit, those present, who were many, urged Mark, as one who had followed him for a long time and remembered what had been said, to write down what was spoken; and when he had made the Gospel, he gave it to those who asked him for it. When Peter learned of this, he neither forbade it nor urged it on. But John, last, seeing that the bodily facts had been set forth in the Gospels, urged on by his acquaintances … Gospel.

### Scripture references

- 1 Cor 11:10: allusion, high confidence
- 2 Cor 5:16: quotation, high confidence
- 2 Cor 6:12: quotation, high confidence
- Gal 5:24: quotation, high confidence
- 1 Cor 1:14: quotation, high confidence
- Acts 8:9: allusion, medium confidence
- 1 Pet 5:13: echo, low confidence
- 2 Tim 2:2: quotation, high confidence
- Luke 10:1: allusion, medium confidence
- Heb 3:1: allusion, high confidence
- Heb 1:1: allusion, medium confidence

### Extrabiblical texts

- Eusebius, Hist. eccl. 2.1.3 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 2.15.1 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 6.14.2 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 2.1.4 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 2.9.2 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 6.14.4 (Church History): quotation, high confidence
- Eusebius, Hist. eccl. 6.14.6 (Church History): quotation, high confidence

### Translation notes

- The scan runs together many separate fragments of the Hypotyposes, with Migne's Latin and source references between them (removed by logged corrections); each paragraph of the translation is one fragment. The first four are from Oecumenius' catenae on Paul (1 Cor 11:10; 2 Cor 5:16; 2 Cor 6:12; Gal 5:24); the baptism fragment is from John Moschus; most of the others are quoted by Eusebius, Church History 2.1.3–4, 2.9.2–3, 2.15.1–2, 6.14.2–7; the short notes on 1–2 Timothy come from a Latin-Greek mixture in the scan and are fragmentary. Many words are lost; they are marked “…”.
- The chain of secret knowledge (James, John, and Peter to the apostles, then to the seventy) is translated as written.

### Citation (SBL)

Clement of Alexandria, Frag. 9 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-9).

## Fragment 10

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-10
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Definitions ascribed to Clement: God as eternal, incorporeal divine substance and cause of all; substance; will as natural appetite; and self-determination as the soul's free intellectual motion.

### Greek text

Χ. Οὐσία ἐστὶν ἐπὶ Θεοῦ. Θεὸς οὐσία θεία ἐστὶν, ἀϊδιόν “ι καὶ ἄναρχον, ἀσώματόν τε καὶ ἀπερίγραφον, καὶ τῶν ὄντων αἴτιον. Οὐσία ἐστὶ τὸ δι᾽ ὅλου ὑφεστῷς. … ἐνούσιον " κατὰ δὲ τοὺς ἄλλους, ἡ τῶν εἰς τὸ εἶναι παραγενομένων γένεσις " χαθ᾽ ἑτέρους δὲ, ἢ τοῦ θεοῦ πρόνοια ἐμποιοῦσα τοῖς γινομένοις ςὸ εἶναι, καὶ τὸ πῶς εἶναι. Θέλησίς ἔστι φυσιχὴ δύναμις τοῦ χατὰ φύσιν ἦν. τος ὀρεχτιχῆ. Θέλησίς ἔστι φυσιχὴ ὄρεξις, τῇ τοῦ 0. τορος νοῦ [χίνησις] αὐτεξούσιος, ἣ νοῦς περῖ τι αὐβα!. ρέτως χινούμενος. Αὐτεξουσιότης ἐστὶ νοῦς χατὰ φύσιν χινούμενος, ἣ νοερὰ τῆς ψυχῆς χίνησις αὐτοχρατής.

### English translation (Claude)

X. Substance in God. God is a divine substance, eternal and without beginning, incorporeal and uncircumscribed, and the cause of the things that exist. Substance is that which subsists throughout. … ; according to others, the coming into being of the things brought into existence; according to others, the providence of God, producing in the things that come to be their being and the manner of their being. …
Will is a natural power that desires what is according to nature. Will is a natural appetite, a self-determining [motion] of the … mind, or mind moving toward something of its own choice. Self-determination is mind moving according to nature, or the self-governing intellectual motion of the soul.

### Translation notes

- Definitions ascribed to Clement (Migne: from the book On Providence, as preserved by later compilers). Migne's Latin interleaved by the scan is removed; a garbled definition is marked “…”.

### Citation (SBL)

Clement of Alexandria, Frag. 10 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-10).

## Fragment 11

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-11
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sayings ascribed to Clement: souls longing for God rise to his bosom at death; all souls, even of the ungodly, are immortal and the wicked suffer endless punishment; do not listen to slander; and the believer is justified not by mere abstention but by purity of thought.

### Greek text

Πάντων ἀναπνέουσαι αἱ ψυκαὶ τὸ ζῇν ἔχουσι, τἦν χωρισθῶσι τοῦ σώματος καὶ τὸν εἰς αὐτὸ εὑρεθῶσι πόθον ἔχουσαι, εἰς τὸν τοῦ Θεοῦ χόλπον φέρονται ἀθάνατοι" ὡς ἐν χειμῶνος ὥρᾳ οἱ ἀτμοὶ τῆς γῆς, ὑπὸ τῶν τοῦ ἡλίου ἀχτίνων ἐφελχόμενοι, φέρονται πρὸς αὐτόν. ᾿Αθάνατοι πᾶσαι αἱ ψυκαὶ, καὶ τῶν ἀσεύῶν, αἷς ἄμεινον ἦν μὴ ἀφθάρτους εἶναι. Κολαξζόμεναι γὰρ ὑπὸ τοῦ ἀσδέστου πυρὸς ἀπεράντῳ τιμωρίᾳ καὶ μὴ θνήσχουσαι, ἐπὶ χαχῷ τῷ ἑαυτῶν τέλος λαθεῖν οὐχ ἔχουσιν. Μηδέποτε αἰδεσθῇς τὸν πρὸς σὲ χαταλαλοῦντα, μᾶλλον δὲ λέγε - Παῦσαι, ἀδελφέ " ἐγὼ καθ᾽ ἡμέραν χαλεπώτερα πταίω, καὶ πῶς ἐκεῖνον καταχρῖναι δ σεαυτὸν καὶ τὸν πλησίον ἰασάμενος. δειχνύει τὸ ὄντως χαχόν. Ὅθεν διὰ τῶν ὑποθέσεων τούτων ἐμχανέσατο ὁ Θεὸς φανερῶσαι τὴν ἐχάσφοι διάθεσιν. Ὁ Οὐχ ἡ τῶν πράξεων ἀποχὴ δικαιοῖ τὸν πιστὸν, ἀλλ᾽ ἡ τῶν ἐννοιῶν ἁγνεία καὶ εἰλιχρίνεια.

### English translation (Claude)

Souls that breathe free of all things possess life; when they are separated from the body and are found to have longing for it, are borne immortal into the bosom of God; as in wintertime the vapors of the earth, drawn up by the rays of the sun, are borne toward it.
All souls are immortal, even those of the ungodly, for whom it would be better not to be incorruptible. For, punished by unquenchable fire with endless punishment and not dying, they cannot find an end of their misery.
Never stand in awe of the one who speaks evil to you of another; rather say: “Stop, brother; every day I commit worse faults, and how can I condemn him?” … yourself, and healing your neighbor.
… shows what is truly evil. Hence through these circumstances God devised to make manifest the disposition of each.
It is not abstaining from deeds that justifies the believer, but purity and sincerity of thoughts.

### Scripture references

- Matt 3:12: echo, low confidence
- Matt 7:3: echo, low confidence
- Luke 16:22: echo, low confidence

### Translation notes

- Separate sayings ascribed to Clement in later florilegia; the sources are not named in the scan. “It” (αὐτό) is grammatically the body; God may be meant. The endless punishment of the wicked is translated as written.

### Citation (SBL)

Clement of Alexandria, Frag. 11 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-11).

## Fragment 12

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-12
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sayings ascribed to Clement on prompt repentance, on the instability of a soul that alternates between mourning and pleasure, on flattery and true praise, on moderation, on reproof and knowledge, and on doing good rather than merely avoiding evil.

### Greek text

Μετάνοια τότε ἁμαρτήματος παντὸς γίνεται ἀπαλειπτικὴ, ὅταν ἐπὶ τῷ γενομένῳ ψυχῇς σφάλματι ἀναδολὴν μὴ δέξηται, μηδὲ παραπέμψῃ τὸ πάθος εἰς χρονιχὸν διάστημα. Οὔτω γὰρ οὐχ ἕξει χαταλεῖς Ψψαι ἴχνος ἐν ἡμῖν τὸ χαχὸν, ἅτε ἅμα τῷ ἐπιδῆναι “Ὥσπερ οἱ λεγόμενοι χαρχῖνοι εὐεπιχείρητοι τυγχάνουσιν διὰ τὸ ποτὲ μὲν πρόσω βαίνειν, ποτὲ δὲ ὄπισθεν" οὕτως καὶ ψυχὴ, ποτὲ μὲν γελῶσα, ποτὲ δὲ πενθοῦσα, ποτὲ δὲ τρυφῶσα, οὐδὲν ὠφελῆσαι δύναται. Ὁ ποτὲ μὲν πενθῶν, ποτὲ δὲ τρυφῶν καὶ γελοιάων, ὅμοιός ἐστι τῷ μετὰ ἄρτου τὸν κύνα τῆς φιληδον»ἱας λιθάζοντι, ὃς τῷ μὲν σχήματι τοῦτον διώχει, τῷ δὲ πράγματι παρεδρεύειν τοῦτον προτρέπει. Σοφῷ τινι τῶν κολάχων τινὲς ἐμαχάριζον" ὁ δὲ φησι ' πρὸς αὐτούς " Εἰ μὲν τοῦ ἐπαινεῖν με παύσησθε, ἐχ «Ὡς ὑμῶν ὑποχωρήσεως μέγα εἶναι ἐμαυτὸν νενόηχα " εἰ δὲ ἐπαινοῦντες οὐ παύεσθε, ἐχ τοῦ ὑμῶν ἐπαίνου τὴν ἐμαυτοῦ ἀχαθαρσίαν στοχάζομαι. Ἐπίπλαστος ἔπαινος ἀληθοῦς ἀτιμότερος ψόγου. Τοῖς ἀτόνοις καὶ ἀσθενικοῖς τὸ μέτρον ὑπὲρ «ὄνον δοχεῖ. Πιστὸς εὖ μάλα ὁ μετ᾽ ἐπιστήμης ἔλεγχος " ὅτε καὶ τελειοτάτη ἀπόδειξις εὑρίσχεται ἣ γνῶσις … ὡς ὁ θεῖος διδάσχει λόγος. Καὶ λόγος καθαρὸς καὶ βίος ἀχηλίδωτος θρόνος καὶ γαός ἐστιν ἀληθινὸς τοῦ Θεοῦ. χόμενος μόνον τῆς χαχῆς πράξεως δίχαιος, ἐὰν μὴ “ππροσεξεργάσηται καὶ τὸ εὖ ποιεῖν.

### English translation (Claude)

Repentance becomes effective in blotting out every sin when, upon the soul's fall, it admits no delay and does not put off the passion to a later time. For so the evil will not be able to leave a trace in us, since at the very moment it sets foot …
As the creatures called crabs are easy to catch because they go sometimes forward and sometimes backward, so too the soul that now laughs, now mourns, now lives in luxury can achieve nothing useful. He who now mourns and now lives in luxury and laughs is like a man who stones the dog of pleasure with bread: in appearance he drives it away, in fact he encourages it to stay near.
Some flatterers were calling a wise man blessed. He said to them: “If you stop praising me, I shall infer from your withdrawal that I am great; but if you do not stop praising me, I shall infer from your praise my own impurity.”
Feigned praise is more dishonorable than true blame.
To the feeble and sickly, moderation seems more than they can bear.
Very trustworthy is reproof joined with knowledge. Sometimes too knowledge is found to be the most perfect proof. … as the divine word teaches.
A pure word and a stainless life are the true throne and temple of God.
[Not he who abs]tains only from the evil deed is righteous, unless he also achieves doing good.

### Translation notes

- Separate sayings ascribed to Clement in later florilegia. “More than they can bear” renders ὑπὲρ «ὄνον, read by sense. Migne's Latin is removed; the last saying's opening is lost in the scan.

### Citation (SBL)

Clement of Alexandria, Frag. 12 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-12).

## Fragment 14

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-14
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The end of a saying from Clement's treatise on marriage, against giving a girl in marriage before she is ripe.

### Greek text

καὶ ἡ πρὸ χαιροῦ ἔχδοσις " ὅταν, ὡς εἰπεῖν, ἄωρος ἐχδοθῇ τῷ ἀνδρὶ ἤτοι ἀφ᾽ ἑαυτῆς ἣ παρὰ τῶν γέων.

### English translation (Claude)

… and giving in marriage before the time: when, so to speak, a girl is given to a husband before she is ripe, either by her own choice or by her parents.

### Translation notes

- Migne's fragment XIV: a saying cited from Clement's treatise on marriage; it begins mid-sentence in the scan.

### Citation (SBL)

Clement of Alexandria, Frag. 14 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-14).

## Fragment 15

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-15
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sayings ascribed to Clement on flattery, moderation in using necessities, eating little and remembering death, and the rule that Christians must not correct sin by force, since only freely chosen goodness is true goodness.

### Greek text

Χν. Νόσος φιλίας ἡ χολαχεία. Τὰς τῶν ἀρχόντων εὐπραγίας μᾶλλον ἥ "τοὺς χοντας αὐτοὺς εἰώθασι θεραπεύειν οἱ πλεῖστοι. χῆς καὶ σώματος νόσον ἐχτρεπόμενοι. Ἡ τῶν ἀναγκαίων χτῆσις καὶ χρῆσις οὐ τὴν ποιύτητα βλαδερὰν ἔχει, ἀλλὰ τὴν παρὰ τὸ μέτρον ποσό- ᾿Αγαθὸν ἀναγκαῖον ἡ ὀλιγοσιτία. Μνήμη θανάτου ἐναργὴς περιέχοψε βρώματα" βρωμάτων δὲ ἐν ταπεινώσει χοπέντων, σαν πάθη. Μάλιστα πάντων Χριστιανοῖς οὐχ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτημάτων πταίσματα. Οὐ γὰρ τοὺς ἀνάγκῃ τῆς καχίας ἀπεχομένους, ἀλδὲὲ ποὺς προαιρέσει στεφανοῖ ὁ Θεὸς. Οὐ δυνατὸν τινὰ ἀγαθὸν εἶναι βεδαίως, εἰ μὴ χατὲ προαίρεσιν οἰχείαν. Ὁ γὰρ ὑφ᾽ ἑτέρου ἀνάγχης θὸς γινόμενος, οὐχ ἀγαθός - ὅτι μὴ ἰδίᾳ προαιρέσει ἐστὶν ὅ ἐστιν. Τὸ γὰρ ἑκάστου ἐλεύθερον ἀποτελεῖ ὦ ὄντως ἀγαθὸν, καὶ...

### English translation (Claude)

Flattery is a disease of friendship.
Most people are accustomed to court the good fortune of rulers rather than the rulers themselves.
… avoiding sickness of soul and body.
The acquisition and use of necessities is not harmful in its quality, but in a quantity beyond measure.
Eating little is a necessary good. A vivid remembrance of death cuts off foods; and when foods are cut off in humility, the passions are cut off as well.
Above all, Christians are not permitted to correct the failings of sins by force. For God crowns not those who abstain from evil by compulsion, but those who abstain by choice. It is not possible for anyone to be steadfastly good except by his own choice. For he who is made good by another's compulsion is not good, because he is not what he is by his own choice. For it is the freedom of each that makes the truly good, and …

### Translation notes

- Migne's fragment XV: separate sayings ascribed to Clement in later florilegia. Lost letters are read by sense (“sickness of soul,” “good”).

### Citation (SBL)

Clement of Alexandria, Frag. 15 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-15).

## Fragment 16

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-16
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Fragments ascribed to Clement from various sources: on the date of the Last Supper and the Passion (from On the Passover), on the dove at Jesus' baptism and the iota of the law, and on man as God's image.

### Greek text

πρὸς Ἰουδαίων ἤσθιεν ἑορτάζων ὁ Κύριος Πάσχα. Ἐπεὶ δὲ ἐχήρυξεν αὐτὸς ὧν τὸ Πάσχα ὁ ἁμνὸς ποῦ Θεοῦ, ὡς πρόδατον ἐπὶ σφαγὴν ἀγόμενος, αὐτίχα ἐδίδαξε μὲν τοὺς μαθητὰς τοῦ τύπου τὸ μυστήριον τῇ ιγ΄, ἐν ἧ καὶ πυνθάνονται αὑτοῦ" Ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ Πάσχα φαγεῖν; Ταύτῃ οὖν τῇ ἡμέρᾳ καὶ ὁ ἁγιασμὸς τῶν ἀζύμων, καὶ ἡ - προετοιμασία τῆς ἑορτῆς ἐγίνετο. “Ὅθεν ὁ Ἰωάννης ἐν ταύτῃ τῇ ἡμέρᾳ εἰχότως ὡς ἂν προετοιμαζομένους ἤδη ἀπονίψασθαι τοὺς πόδας πρὸς τοῦ Κυρίου τοὺς μαθητὰς ἀναγράφει. Πέπονθε δὲ τῇ ἐπιούσῃ ὁ Σωτὴρ ἡμῶν, αὑτὸς ὧν τὸ Πάσχα, χαλλιερευθεὶς ὑπὸ Ἰουδαίων. τὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τῷ Πιλάτῳ προσάγοντες, οὐχ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν, ἀλλ᾽ ἀχωλύτως ἑσπέρας τὸ Πάσχα φάγωσι. Ταύτῃ τῶν ἡμερῶν τῇ ἀχριθείᾳ καὶ αἱ Γραφαὶ πᾶται συμφωνοῦσι, καὶ τὰ Εὐαγγέλια συνῳδά. Ἔπιμαρτυρεῖ δὲ καὶ ἡ ἀνάστασις" τῇ γοῦν τρίτῃ ἀνέστη ἡμέρᾳ, ἥτις ἐν πρώτῃ τῶν ἑδδομάδων τοῦ θερισμοῦ, ἐν ἧ καὶ τὸ δράγμα ἐνομοθετεῖτο προενεγχεῖν τὸν ἱερέα. Οὐχ ἀνθρωπίνην οὖν ὁμοίωσιν ὁ Θεὸς ἐνταῦθα πρᾶον τῆς νέας ἐπιφανείας τοῦ Πνεύματος ἐδούλετο δεῖξαι τῷ τῆς περιστερᾶς ὁμοιώματι. Ὁ μὲν γὰρ νόμος βαρὺς ἦν καὶ μακαίρᾳ κολάζων, ἡ δὲ χάρις ἑλαρὰ καὶ λόγῳ ῥυθμίζουσα πραότητος. Ταῦτά τοι καὶ ὁ Κύριος πρὸς τοὺς ἀποστόλους εἰπόντας ἐν πυρὶ χολάσαι τοὺς μὴ δεξαμένους αὐτοὺς κατὰ τὸν Ἠλίαν: Οὐχ οἵδατε, φησὶ, ποίου Πγεύματός ἐστε. Τάχα δὲ διὰ τοῦ ἰῶτα καὶ τῆς χεραίας ἧ διχαιοσύνη χέχραγεν αὐτοῦ: Ἐὰν ὀρθοὶ πρὸς μὲ ἤχητε, κἀγὼ ἐρθὸς πρὸς ὑμᾶς " ἐὰν πιάγιοι πορεύησθε, κἀγὼ πλάγιος, λέγει Κύριος τῶν δυγάμεων. Τὰς ἐπιπλήξεις τῶν ἁμαρτωλῶν πλαγίας αἰνιττόμενος ὁδούς " ἡ γὰρ εὐθεῖα καὶ κατὰ φύσιν, ἣν αἰνίττεται τὸ ἰῶτα τοῦ ἸΙησουῦ, ἢ ἀγαθωσύνη αὐτοῦ, ἡ πρὸς τοὺς ἐξ ὑπαχοῆς πεπιστευχότας, ἀμεταχίνητός τε καὶ ἀῤῥεπῆς. Οὐ μὴ οὖν παρέλθῃ ἀπὸ τοῦ νόμου οὔτε τὸ ἰῶτα, οὔτε ἣἡ χεραία, τουτέστιν οὔτε ἡ νοῖς εὐθέσι … εἰς ἠπειλημένη χόλασις. ᾿Αγαθύνει γὰρ τοῖς εὐθέσι Κύρίος " τοὺς δὲ ἐχχλίνοντας εἰς τὰς στραγγαλιὰς ἀπό. γει μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν. Καὶ «μετὰ ἀθώου ἀθῶός ἐστι, καὶ μετὰ στρεθιλοῦ φει, καὶ τοῖς σχολιοῖς σχολιὰς ὁδοὺς ἀποστέλλε:. Τῇ ἑαυτοῦ φωτοειδεῖ μορφῇ ὃ Θεὸς, ὡς ἐν σφραγῇ: μεγίστῃ, τὸν ἐν ὁμοιώματι ἄνθρωπον ἕνετυ ὅπως ἂν πάντων ἄρχῃ καὶ χυριεύῃ, καὶ πάντα αὐτῷ δουλεύῃ. Διὸ χρίνεται ὁ Θεὸς εἶναι τὸ πᾶν αὐτὸν καὶ τὴν ἑαυτοῦ εἰχόνα τὸν ἄνθρωπον. Οὗτος ἀόρατος, ἡ δὲ αὐτοῦ εἰχὼν, ὁ ἄνθρωπος, ὁρατός. Ὃ οὖν ἐάν τις ποιήσηται ἀνθρώπῳ, εἴτε ἀγαθὸν εἶτε χαχὸν, εἰς ἐχεῖνον ἀναφέρεται. Διὸ ἐξ αὐτοῦ χρίσις, πᾶσι χατ᾽ ἀξίαν ἀπονέμουσα, παρελεύσεται" τὴν γὲρ αὑτοῦ μορφὴν ἐχδιχεῖ.

### English translation (Claude)

[From the book On the Passover:] … the Lord, keeping the feast, ate the Passover sacrificed by the Jews. But when he had proclaimed that he himself was the Passover, the Lamb of God, led as a sheep to the slaughter, he at once taught his disciples the mystery of the type on the thirteenth day, on which they also asked him, “Where do you wish us to prepare for you to eat the Passover?” On this day, then, took place both the consecration of the unleavened bread and the preparation for the feast. Hence John fittingly records that on this day the disciples, as already preparing, had their feet washed by the Lord. And our Savior suffered on the following day, being himself the Passover, offered as a fair sacrifice by the Jews. … The chief priests and the scribes, bringing him to Pilate, did not enter the praetorium, so that they might not be defiled, but might eat the Passover in the evening without hindrance. With this precise reckoning of the days all the Scriptures agree, and the Gospels are in harmony. The resurrection also bears witness: at any rate he rose on the third day, which was the first of the weeks of the harvest, on which the priest was commanded by the law to offer the sheaf. [On the dove and the iota:] God did not wish here to show a human likeness, but gentleness, by the likeness of the dove at the new appearance of the Spirit. For the law was heavy and punished with the sword, but grace is cheerful and regulates by the word of gentleness. This is why the Lord, when the apostles said they would punish with fire, after the manner of Elijah, those who did not receive them, said, “You do not know of what spirit you are.” Perhaps through the iota and the stroke his righteousness has cried out: “If you come upright to me, I too will be upright to you; if you walk crookedly, I too will be crooked, says the Lord of hosts,” hinting at the rebukes of sinners as crooked ways. For the straight way and the one according to nature, which the iota of Jesus hints at, is his goodness, unmoved and unswerving toward those who have believed from obedience. “Not an iota nor a stroke will pass from the law,” that is, neither the [goodness] toward the upright … nor the punishment threatened. For the Lord does good to the upright, but those who turn aside into crooked ways he will lead away with the workers of iniquity. And with the innocent he is innocent, and with the perverse he is perverse, and to the crooked he sends crooked ways.
[On the image of God:] With his own form of light, as with a great seal, God stamped man in his likeness, so that he might rule and be lord over all, and all might serve him. Therefore God judges man to be wholly his, and his own image. He is invisible, but his image, man, is visible. Whatever, then, anyone does to a man, whether good or bad, is referred to him. Therefore judgment from him, assigning to all according to their desert, will come; for he avenges his own form.

### Scripture references

- John 1:29: allusion, high confidence
- Isa 53:7: allusion, high confidence
- Matt 26:17: quotation, high confidence
- John 13:5: allusion, high confidence
- John 18:28: allusion, high confidence
- Lev 23:10–11: allusion, high confidence
- Matt 3:16: allusion, high confidence
- Luke 9:54–55: quotation, high confidence
- Lev 26:23–24: allusion, medium confidence
- Matt 5:18: quotation, high confidence
- Ps 125:4–5 (124:4-Ps LXX): quotation, high confidence
- Ps 18:25–26 (17:26-Ps LXX): quotation, high confidence
- Prov 21:8: allusion, low confidence
- Gen 1:26–27: allusion, high confidence
- Gen 1:28: quotation, high confidence

### Translation notes

- Migne's fragment XVI, a group of pieces from different sources (headings in brackets are the translator's): On the Passover (preserved in the Chronicon Paschale); the dove and the iota (from the catena of Macarius Chrysocephalus); the image of God. The homily on the prodigal son printed between them in Migne attacks “the God-fighting Novatus” and so cannot be Clement's (he died before Novatian's schism of 251); it is not published here. Migne's Latin, note references, and variant notes interleaved by the scan are removed by logged corrections; many smaller OCR slips are translated by sense; lost words are marked “…”. “Wholly his” renders τὸ πᾶν αὐτόν by sense; Migne's variant note is removed.

### Citation (SBL)

Clement of Alexandria, Frag. 16 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-16).

## Fragment 17

- URL: https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-17
- Source: PG 9
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Further fragments ascribed to Clement: on generation and death, the definition of spirit, the true temple of Christ's body, definitions from On Providence, short scattered sayings, and notes on 2 Cor 6:11–13 and on Paul's silence about his name in Hebrews.

### Greek text

“Ὥσπερ δυνατὸν καὶ νῦν ἄνθρωπον πλάττειν ἀν θρώπους, χατὰ τὴν προτέραν τοῦ ᾿Αδὰμ διάπλασιν, οὐκ ἔτι οὕτω ποιεῖ διὰ τὸ ἅπαξ χαρίσασθαι τῷ ἀνθρώπῳ ἀνθρώπηυς γεννᾷν, εἰπὼν πρὸς τὴν φύπν ρώσατε τὴν γῆν οὕτω τῇ παντεξουσίῳ καὶ προν» ητιχῇ αὐτοῦ δυνάμει καὶ τὴν τῶν σωμάτων διάλυσιν καὶ τελευτὴν, φυσιχῇ τινι ἀχολουθίᾳ καὶ τάξει, τῇ τὴν οὐσιώδη αὐτοῦ θεογνωσίαν καὶ κατάληψιν. ᾿Αλλὰ καὶ ὁ Κλήμης ὁ Στρωματεὺς ἐν οἷς συνέθετο. διαφόροις ὄροις, ὥστε παντὸς εὐσεθοῦς προηγεῖσθαι αὐτοὺς τῷ βουλομένῳ θεολογίαν μετι, ναι, ὁριζόμενος τί πνεῦμα, καὶ ποσαχῶς λέγεϊαι πνεῦμα, φησί: Πγεῦμα μὲν ἔστι λεπτὴ καὶ ἄδλος καὶ ἀσχημάτιστος ἐκπορευτικὴ ὕπαρξις. Κλήμεντος πρεσδυτέρου ᾿Αλεξανδρείας ἐκ τοῦ Σολομῶν ὁ τοῦ Δαδὶδ παῖς, ἐν ταῖς Βασιλείαις ἐπιγραφομέναις, τὴν τοῦ ἀληθινοῦ νεὼ χατασχευῆν, συνεὶς οὐ μόνον ἐπουράνιον εἶναι καὶ πνευματιχη ἤδη δὲ καὶ εἰς τὴν σάρχα διαφέρειν, ἣν ἔμελλεν οἰκν' δομεῖν ὁ τοῦ Δαδὶὸ υἱός τε καὶ Κύριος, εἴς τε ἣν … αὑτοῦ παρουσίαν, ἔνθα χαθιδρύεσθαι χαθάπερ τι ἄγαλμα ἔμψυχον διεγνώχει, εἴς τε τὴν χατὰ σύνοδον “«ἰίστεως ἐγειρομένην Ἐχχλησίαν, χατὰ λέξιν λέγει " ΕἸ ἀληθῶς ἄρα κατοιχήσει Θεὸς μετὰ ἀγθρώπων ἐπὶ τῆς γῆς; Κατοικεῖ δὲ ἐπὶ τῆς γῆς, σάρχα περι- Θαλλόμενος, καὶ μετὰ ἀνθρώπων αὐτῷ κχατοίχησις ίνεται ἐν τῇ κατὰ τοὺς δικαίους συνθέσει τε καὶ ἁρμονίᾳ, νεὼν ἅγιον ἐργαζομένῳ τε καὶ ἀνιστάντι. ΓῊ γὰρ οἱ δίκαιοι, τὴν γῆν ἔτι περιχείμενοι " καὶ γῆ, ὡς πρὸς τὸ μέγεθος παραδαλλόμενοι τοῦ Κυρίου. Ταῦτά τοι καὶ ὁ μαχάριος Πέτρος οὖχ ὀχνεῖ λέγειν" Ἡαὶ αὐτοὶ ὡς «ἰθοι ζῶντες οἰχοδομεῖσθε, οἶχος πνευματικὸς, ἱεράτευμα ἅγιον, ἀγεγέγχαι ματιχὰς θυσίας τὰς προσδεχτὰς τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ. Ἐπὶ δὲ τοῦ σώματος, ὃ χατὰ περιγραφὴν τόπον ἔνθεον ἑαυτῷ κχαθιέρωσεν ἐπὶ γῆς ὁ Κύριος, Λύσατε, εἶπε, τὸν γαὸν τοῦτον, καὶ ἐν τρισὴν ἡμέραις ἐγερῶ αὐτόν. Εἴπον οὖν οἱ Ἰουδαῖοι" Τεσσαράχοντα καὶ δξ ἔτεσιν ὁ ναὸς οὗτος ᾧφχοδομήθη, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; Ἐχεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σὠμαεος αὑτοῦ. Τοῦ ἁγιωτάτου καὶ Ἱμακαριωτάτου Κλήμεντος, ἐκ τοῦ Περὶ Προνοίας «όγου. Τί Θεός; Θεός ἐστιν, ὡς καὶ ὁ Κύριος λέγει, “πνεῦμα. Πνεῦμα δέ ἐστι χυρίως οὐσία ἀσώματος καὶ ἀπερίγραπτος. ᾿Ασώματον δέ ἐστιν ὃ μὴ σὺυμπληροῦται σώματι, ἣ οὗ τὸ εἶναι οὐχ ἔστι χατὰ τὸ “πλάτος, μῆκας καὶ βάθος. ᾿Απερίγραπτον δέ ἔστιν οὐ τόπος, οὐδεὶς τόπος τὸ χατὰ πάντα ἐν πᾶσιν, καὶ ἐν ἑχάστῳ ὅλον, καὶ ἐφ᾽ ἑαυτοῦ τὸ αὐτό. Φύσις λέγεται παρὰ τὸ πεφυχέναι. Πρώτη οὐσία ἐστὶ “πᾶν χαθ᾽ ἑαυτοῦ ὑφεστὼς, οἷον λίθος οὐσία λέγεται. Δευτέρα δὲ οὐσία αὐξητιχὴ, χαθὸ αὔξει καὶ φθίνει, τὸ φντόν. Τρίτη δὲ οὐσία ἔμψυχος, αἰσθητικὴ, τὸ ζῶον, ὁ ἵππος. Δευτέρα οὐσία ἔμψυχος, αἰσθητιχῇ, λογιχὴ, ἄνθρωπος. δι᾽ ὃ καὶ ἕκαστος γέγονεν ὡς ὧν ἐχ πάντων, τὴν ψυχὴν. ἔχων ἄῦλον, καὶ τὸν νοῦν Θεοῦ εἰκόνα. Ὁ τοῦ ἀπαθοῦς Θεοῦ φόδος ἀπαθής. Φοδεῖται γάρ οὐ τὸν Θεὸν, ἀλλὰ τὸ ἀποπεσεῖν τοῦ Θεοῦ. Ὃ δὲ τοῦτο δεδιὼς, τὸ τοῖς χαχοῖς συμπεσεῖν, φοβεῖται καὶ δέδιεν τὰ χαχάν Ὁ δεδιὼς δὲ τὸ πτῶμα, ἄφθαρτον ἑαυτὸν καὶ ἀπαθῆ εἶναι βούλεται. Νόμος ἔστω χατὰ τῶν σεμνὰ καὶ θεῖα οὐ σεμνῶς … Καθόλου ὁ Χριστιανὸς ἐρημίας καὶ ἡσυχίας καὶ … καὶ θάνατον, τὸν κατ᾽ ἐπιφορὰν τῶν διωχόντων, ἐγ" … τεύοντι τῷ νόμῳ ἐπίστευσαν, λόγῳ δὲ ψιλῷ καὶ φό᾽ μεν χατὰ σάρχα Χριστόν. … ἁμαρτίαις, καὶ τὸ ἔξω τούτων οὐ χατὰ σάρχα᾽ οὕτω καὶ Καθάπερ γὰρ τὸ θερμὸν εὑρύνειν εἴωθεν, οὕτω α καὶ ἢ ἀγάπη θερμὸν γάρ τι χρήμα ἡ ἀγάπη ὡσεὶ εἴήεν, Οὐ μόνον στόματι, ἀλλὰ καὶ καρδίᾳ φιλῶ, καὶ “πάντας ἔνδον ἔχω. Διό φησιν, «Οὐ στενοχωρεῖσθε ἐν ἡμῖν,» τοῦ πόθου εὑρύνοντος αὐτοῦ τὴν ψυχήν « ἡ χαρδία ἡμῶν πεπλάτυνται» εἰς τὸ πάντα διδάξαι ὑμᾶς, ὑμεῖς δὲ ε στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν,» τουτέστιν, ἐν τῇ πρὸς Θεὸν ἀγάπῃ, ἧ ἀγαπᾷν μὲ ὀφείλετε. Οὕτως ὁ Κλήμης ἐν τετάρτῳ Ὑπολυτρόπως πάλαι ὁ Θεός, χ. τ᾿ λ. Ἀιλήμεντοςι. Ἐπειδή γε μὴν ὁ Κύριος ᾿Απόστολος ὧν τοῦ Παντοχράτορος ἀπεστάλη πρὸς Ἑδραίους, ἢ; διὰ μετριότητα ὁ Παῦλος οὐχ ἐγγράφει ἑαυτὸν Ἕὁραίων ᾿Απόστολον, διὰ τὴν πρὸς τὸν Κύριον τιμὴν, 'διά τε τῶν ἐθνῶν εἶναι χῆρυξ καὶ ᾿Απόστολος, ἐχ περιουσίας δὲ ἐπιστεῖλαι καὶ τοῖς Ἑ δραίοις. «νος ὑπεραποθανεῖν, καὶ τὸ χατὰ τοῦ θανάτου “ἐπιδείξασθαι τρόπαιον.

### English translation (Claude)

[On generation and death:] Just as it is possible even now for him to fashion men, as in the first forming of Adam, yet he no longer does so, because he once granted man to beget men, saying to nature, “[Fill] the earth”; so by his all-powerful and providential power [he also governs] the dissolution and end of bodies, by a certain natural sequence and order, … his essential knowledge and comprehension of God.
[On spirit:] But Clement the Stromatist too, in the various definitions he composed so that they might guide every pious person who wishes to pursue theology, defining what spirit is and in how many senses “spirit” is used, says: “Spirit is a subtle, immaterial, shapeless, proceeding existence.”
[Of Clement, presbyter of Alexandria, from the …:] Solomon the son of David, in the books entitled Kingdoms, understanding that the building of the true temple was not only heavenly and spiritual but also extended to the flesh, which the son and Lord of David was to build … for his own presence, where he had determined to be enthroned like a living statue, and to the Church raised up by the gathering of faith, says word for word, “Will God then truly dwell with men on the earth?” He dwells on earth clothed in flesh, and his dwelling with men comes about in the composition and harmony of the righteous, as he builds and raises a holy temple. For the righteous are earth, still clothed with earth; and earth, as compared with the greatness of the Lord. This is why the blessed Peter too does not hesitate to say, “You yourselves, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” And of the body, which the Lord consecrated to himself on earth as a divine place within bounds, he said, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “Forty-six years this temple was being built, and will you raise it up in three days?” But he spoke of the temple of his body.
[Of the most holy and most blessed Clement, from the discourse On Providence:] What is God? God is, as the Lord also says, spirit. And spirit is properly an incorporeal and uncircumscribed substance. Incorporeal is that which is not completed by a body, or whose being is not according to breadth, length, and depth. Uncircumscribed is that which has no place, being wholly in all things, whole in each, and the same by itself. Nature (physis) is so called from “being grown” (pephykenai). First substance is everything that subsists by itself, as a stone is called a substance. Second substance is the growing, inasmuch as it grows and wanes: the plant. Third substance is the ensouled and sensitive: the animal, the horse. Second(?) substance ensouled, sensitive, rational: man. Hence also each [man] has come to be as one made from all, having an immaterial soul, and the mind as God's image. The fear of the impassible God is impassible. For one fears not God, but falling away from God. He who dreads this, falling into evils, fears and dreads evils; and he who dreads the fall wishes himself to be incorruptible and impassible.
[Further fragments:] Let there be a law against those who handle holy and divine things without reverence … In general the Christian … solitude and quiet and … and death, the death that comes by the attack of persecutors … they believed the law …, but with bare word and fear … “[Even if we have known] Christ according to the flesh.” … in sins, and what is outside these is not according to the flesh; so also …
[On 2 Cor 6:11–13:] For just as heat is wont to widen, so too love; for love is a warm thing. … “Not only with my mouth, but with my heart too, I love, and I have all of you within.” Therefore he says, “You are not constrained by us,” his longing widening his soul; “our heart is enlarged” to teach you all things; “but you are constrained in your own affections,” that is, in the love toward God with which you ought to love me. So Clement in the fourth [book of the Hypotyposes], on “In many and various ways God of old,” and so on.
[Of Clement:] Since the Lord, being the Apostle of the Almighty, was sent to the Hebrews, Paul out of modesty does not inscribe himself apostle of the Hebrews, out of honor for the Lord, and because he was herald and apostle of the Gentiles, and wrote to the Hebrews as something beyond his duty. … to die for …, and to show the trophy over death.

### Scripture references

- 1 Kgs 8:27: quotation, high confidence
- 1 Pet 2:5: quotation, high confidence
- John 2:19–21: quotation, high confidence
- John 4:24: quotation, high confidence
- 2 Cor 5:16: quotation, high confidence
- 2 Cor 6:11–13: quotation, high confidence
- Heb 1:1: quotation, high confidence
- Heb 3:1: allusion, high confidence

### Extrabiblical texts

- Eusebius, Hist. eccl. 6.14.4 (Church History): quotation, medium confidence

### Translation notes

- Migne's fragment XVII, a group of pieces not in the Oxford edition (headings in brackets are the translator's): on generation and death (from Anastasius of Sinai); the definition of spirit; the true temple (from Clement's book against the Judaizers, as Nicephorus of Constantinople cites it); definitions from On Providence; scattered short fragments, partly a doublet of fragment 9; on 2 Cor 6:11–13 (partly a doublet of fragment 9); on Paul's silence in Hebrews (a doublet of the passage in fragment 9). The excerpt from the Instructor (Paedagogus 1.6.39–51) that ends Migne's group is already published from Stählin's text and is not repeated here. Migne's Latin and notes are removed by logged corrections; lost words are marked “…”. “Second(?) substance … man” follows the text, which repeats “second”; “fourth” is expected.

### Citation (SBL)

Clement of Alexandria, Frag. 17 (PG 9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta/5/#p-17).