Miscellanies 6.15.126

Summary: Scripture hides its meaning so that we may keep searching and so that the unprepared are not harmed; its parabolic character matches the Lord who came as one of the world to lead us to higher realities.

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Greek text · Stählin 2:495–496

Διὰ πολλὰς τοίνυν αἰτίας ἐπικρύπτονται τὸν νοῦν αἱ γραφαί, πρῶτον μὲν ἵνα ζητητικοὶ ὑπάρχωμεν καὶ προσαγρυπνῶμεν ἀεὶ τῇ τῶν σωτηρίων λόγων εὑρέσει, ἔπειτα ὅτι μηδὲ τοῖς ἅπασι προσῆκον ἦν νοεῖν, ὡς μὴ βλαβεῖεν ἑτέρως ἐκδεξάμενοι τὰ ὑπὸ τοῦ ἁγίου πνεύματος σωτηρίως εἰρημένα. διὸ δὴ τοῖς ἐκλεκτοῖς τῶν ἀνθρώπων τοῖς τε ἐκ πίστεως εἰς γνῶσιν ἐγκρίτοις τηρούμενα τὰ ἅγια τῶν προφητειῶν μυστήρια ταῖς παραβολαῖς ἐγκαλύπτεται· παραβολικὸς γὰρ ὁ χαρακτὴρ ὑπάρχει τῶν γραφῶν, διότι καὶ ὁ κύριος, οὐκ ὢν κοσμικός, ὡς κοσμικὸς εἰς ἀνθρώπους ἦλθεν· καὶ γὰρ ἐφόρεσεν τὴν πᾶσαν ἀρετὴν ἔμελλέν τε τὸν σύντροφον τοῦ κόσμου ἄνθρωπον ἐπὶ τὰ νοητὰ καὶ κύρια διὰ τῆς γνώσεως ἀνάγειν ἐκ κόσμου εἰς κόσμον. διὸ καὶ μεταφορικῇ κέχρηται τῇ γραφῇ· τοιοῦτον γὰρ ἡ παραβολή, λόγος ἀπό τινος οὐ κυρίου μέν, ἐμφεροῦς δὲ τῷ κυρίῳ ἐπὶ τἀληθὲς καὶ κύριον ἄγων τὸν συνιέντα, ἤ, ὥς τινές φασι, λέξις διʼ ἑτέρων τὰ κυρίως λεγόμενα μετʼ ἐνεργείας παριστάνουσα.

English · Claude translation

For many reasons, then, the Scriptures conceal their sense: first, so that we may be inquirers and always keep awake for the discovery of the words of salvation; then, because it was not fitting for all to understand, lest they be harmed by taking in another sense what the Holy Spirit said for salvation. That is why the holy mysteries of the prophecies, kept for the chosen among men and for those selected from faith to knowledge, are veiled in parables. For the character of the Scriptures is parabolic, because the Lord too, though not of the world, came to men as one of the world. For he wore the whole of virtue, and he was to lead man, the nursling of the world, up through knowledge to the intelligible and proper realities, from world to world. That is why he used metaphorical writing. For such is the parable: a speech taken from something that is not the proper thing but resembles the proper thing, leading the one who understands to the true and proper thing; or, as some say, a diction that presents vividly through other terms what is meant in the proper sense.

About this passage

Source
Stählin 2:495–496 · Otto Stählin, ed., Clemens Alexandrinus, vol. 2, Stromata Buch I–VI, GCS 15 (Leipzig: Hinrichs, 1906); vol. 3, Stromata Buch VII und VIII, GCS 17 (Leipzig: Hinrichs, 1909) · Greek text: Otto Stählin, Clemens Alexandrinus 2–3 (GCS 15, 17, 1906–1909), digitized by the Perseus Digital Library, CC BY-SA 4.0
Text
As printed in Stählin, GCS 15, 17. Manuscript variants and the editor's apparatus are not reproduced; no textual problem is noted in this passage.
Translation
Claude translation (claude-opus-5-5), 2026-09-27 · Translated by Claude from the Greek text of Stählin (1906–1909); made independently of existing English translations.
Compare
Ante-Nicene Fathers, vol. 2 (1885) (an older public-domain English translation, whole volume at CCEL; checked against ours only after ours was made) · Book 3 is left partly untranslated (in Latin) there.
Scripture
Topics
Scripture and canon

Notes

Translation notes

  • “Proper” (κύριος, “literal, principal”) is the same word as “Lord”; Clement plays on this. The allusion is John 17:14–16.

Cite this passage

Clement of Alexandria, Strom. 6.15.126 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-stromata/6/15/126/).

Plain text
Clement of Alexandria, Strom. 6.15.126 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-stromata/6/15/126/).

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