h/\a35 - .- . "£0VP^f&B/)O&?" ',y \fsi0^pa^niii^ifcf&^egt s%J^fc?& . 'Y^LE«¥JMl!¥E^Sflir¥' Gift of WINTHROP E. DWIGHT 1928 S. CLEMENT OF ROME. THE TWO EPISTLES TO THE CORINTHIANS. A REVISED TEXT WITH INTRODUCTION AND NOTES. BY J. B. LIGHTFOOT, D.D. HULSEAN PROFESSOR OF DIVINITY, AND FELLOW OF TRINITY COLLEGE, CAMBRIDGE. Honfcon ani CCamtriUge: MACMILLAN AND CO. 1869. [All Rights reserved.'] ffiamfrriBge: PRINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PRESS. This Volume is the first part of a complete edition of the Apostolic Fathers. The second part is intended to include the Ignatian Epistles (genuine, interpolated, and spurious) together with the Epistle of Polycarp. The preface and indices will be issued with the second part ; and the present title-page, which is only temporary, will then be superseded by another. The preface will give me an opportunity of stating my obligations to others ; but I cannot delay the expression of my thanks to the authorities of the British Museum for allowing me free access to the Alexandrian MS, and to Mr A. A. Vansittart as well for collating the MS as for much valuable assistance in correcting the proof sheets of this edition. J. B. LIGHTFOOT. Trinity College, July 31, 1869. THE EPISTLES OF S. CLEMENT OF ROME. THE EPISTLE OF CLEMENT TO THE CORINTHIANS. i. THE FIRST EPISTLE ascribed to S. Clement is addressed by the Church of Rome to the Church of Corinth. Though the writer's name is not mentioned either in the address or in the body of the letter, there can be no reasonable doubt about the authorship. Not only have we very wide and very early testimony to t]je fact that Clement held the first place in the Roman Church about this time; but the direct proofs of his being the writer are numerous. His con temporary Hermas, the author of the Shepherd, represents himself as directed by the angelic messenger to deliver a copy of the book with which he is charged to Clement, that he may communicate it to foreign churches, 'for this function belongs to him' (Vis. ii. 4 ¦n-ip.^a ovv KXifju-qs eis ras efo 7roA.eis, ckci'vo) yap eiriTeTpa-jrTat). Not long after the middle of the second century testimony is borne to the authorship from two inde pendent quarters. Dionysius, bishop of Corinth, writing to the Roman Christians during the episcopate of Soter (c. a.d. 165—175) in reply to a letter received from them, says : ' This day, being the Lord's day, we kept as a holy-day; when we read your epistle, which we shall ever continue to read for our edification, as also the former epistle which you wrote to us by Clement' (ojs ko.1 rqv Trporipav 17/u.iv Sia KAi^iev-ros ¦ypa^Eto-av, Euseb. H. E. iv. 23). About the same time Hegesippus, a native of Palestine, who had visited both Rome and Corinth, alludes to the feuds which had disturbed the latter Church, and (as reported by Eusebius) mentions in connexion therewith ' some particulars about the letter of Clement to the Corinthians' (Euseb. H.E.iv. 22; comp. H. E. iii. 16). A few years later Irenaeus writes thus: 'In the time of this 1 — 2 4 THE EPISTLE OF CLEMENT Clement (on. tovtov tov KA^ei-ros), no small dissension having arisen among the brethren in Corinth, the Church in Rome sent a very able (iKav<0TaT>7J/) letter to the Corinthians, urging them to peace, etc' (Har. iii. 3. 3; comp. Euseb. H. E. v. 6). Again about the close of the century the writer's namesake, Clement of Alexandria, repeatedly quotes the letter; citing it most commonly as ' Clement in the Epistle to the Corinthians' (e.g. Strom, i. 7,. p. 339; iv. 17, p. 609; vi. 8, p. 773), but in one passage as the 'Epistle of the Romans to the Co rinthians' (Strom, v. 12, p. 693). Either designation is equally appro priate; for, though addressed in the name of the Roman Church, it would be written and forwarded by Clement. In the next generation again Origen more than once quotes it as the work of Clement (de Princ. ii. 6, 1. p. 82; Select, in Ezech. viii. 3, m. p. 422; in Joann. vi. § 36, iv. p. 153). And Eusebius, while mentioning the Second Epistle as ascribed to Clement, states that he was universally recognised as the author of the First (tov 'KXrjp.wTos hi tj} 6p.oXoyovfi.ivr] irapa Traxriv), which was written by him to the Corinthians ' in the person of the Ra man Church' (rjv Ik irpoatmov rrjs PaytaiW £«KXi;crtas tjj K.opiv6tu>v Sitrv- ¦nwaTo, H. E. iii. 38). In short it may fairly be said that very few writings of Classical or Christian antiquity are so well authenticated as this letter. About its date some difference of opinion exists. The troubles mentioned in the opening chapter must refer to some persecution of the Roman Christians. The persecution of Trajan, to which Clement has been supposed by some recent critics to allude, is too late for the notices found elsewhere in the epistle (see the notes on §§ 5, 44); nor indeed is there any reason for thinking that the Roman Christians especially were sufferers during this reign. It must be added also. that the only positive argument urged in favour of this very late date is unsound (see the note on § 55). We are therefore limited to the persecutions of Nero and Domitian. Those who maintain the earlier of these two epochs appeal to the fact that Clement, when referring to the temple services, uses the present tense, as though the temple were still standing and the services regularly performed.: but parallel instances show that this mode of speaking was common long after the destruction of Jerusalem (see the notes on §§ 40, 41). On the other hand the notices in other passages of the epistle seem to require a greater lapse of time since the foundation of the Corinthian Church and the death of the chief Apostles (see §§ 5, 44, 47, with the notes) ; and the language in which the troubles of the Roman Church are described in the opening chapter accords better with the persecution of Domitian than with that of Nero TO THE CORINTHIANS. 5 (see the notes, § 1). Again the manifest quotations from the New Testament, more especially from the Epistle to the Hebrews, are hardly reconcilable with a date so early as the time of Nero. Thus the balance of internal evidence points clearly to the later of the two persecutions. And this result is confirmed by the direct statement of Hegesippus, who according to Eusebius referred the dissensions of the Corinthian Christians, which prompted the letter, to the time of Domitian (Euseb. H. E. iii. 16 Kal on -yc Kara, tov Srj\ovp.evov Ta Trjs K.opiv$Cu>v k€klv7]to s a|io'xpe, is a reminiscence of a passage in Clement's Epistle (§ 38); though this is not improbable (see Hilgenfeld p. xxi). The language of the Pseudo-Ignatius also, Ephes. 15 ov&lv XavOdva tov Kvptov aXXa Kai Ta Kpvirra r/p-iav eyyus avnp iariv, closely resembles a passage of Clement (§ 27). Many parallels to the Epistle of Barnabas have also been produced (Hilgenfeld p. xix sq.), but these are uncon vincing; and, even if they were so close as to suggest a historical con nexion, it would still remain a question whether Clement was not indebted to the Epistle of Barnabas rather than conversely. The repu tation of Clement as a letter writer among his contemporaries may be inferred from the passage in the Shepherd of Hermas already quoted (p. 3). The testimonies in the ages immediately following are more precise and definite, and come from the most diverse quarters. We have seen in what manner this epistle is mentioned and quoted by Hegesippus of Palestine, by Dionysius of Corinth, by Iren^us of Asia Minor and Gaul, and by Clement and Origen of Alexandria. To these witnesses we should probably add Tertullian of Carthage; for in one passage (de Resurr. earn. 12, 13) where he is speaking of the resurrection, he uses the same arguments as Clement (§§ 24, 25), appealing first to the succession of night and day, of winter and summer, and then to the marvellous resuscitation of the phoenix. Theophilus of Antioch also (ad Autol. i. 13) seems to have copied from the earlier part of this same passage (see the notes §§ 24, 25). In like manner a coincidence of expression with Clement's epistle (§ 43) in Justin Martyr (Dial. 56), where Moses is called 6 p.aK.dpio% ko.1 ttlotos Oepdirw ®eou, suggests that it was known to this writer also; (see again the note on § 12). And IO THE EPISTLE OF CLEMENT again the treatise of Cyprian, de Zelo et Livore, seems to betray the influence of the corresponding passage in Clement (§ 4 sq.). Three false Clements also, who wrote during the second century, seem to have been acquainted with the genuine Epistle. The so-called Second Epistle to the Corinthians offers more than one parallel to this letter (see the notes on § 11 of the Second Epistle). The Epistles to Virgins also (see below, p. 14) seem to aim at reproducing the style of the true Clement by repeating his favourite words and expressions (see the parallels collected by Beelen, p. lx sq.). And lastly, the Epistle of Clement to James, prefixed to the Clementine Homilies, presents one coincidence at least with the genuine writing, which is probably not accidental (§ 1 d t^s Swems to o-KOTeii/oVepov p-epos k. t. X. : see § 5 of the Epistle to the Corinthians with the note). Early in the third century Peter of Alexandria (Routh's Rei. Sacr. m. p. 34) in his account of the Apostles Peter and Paul treads closely in the footsteps of Clement (§ 5). The testimony of Eusebius who wrote a few years later has been quoted already. Not long after him S. Basil quotes a passage from ' Clement's Epistle to the Corinthians,' which is not found in the MS but may have occurred in the lacuna (see the note at the end of § 57). His selection of examples also in his homily de Invidia (11. p. 91) may have been suggested by the parallel passage in Clement (§ 4 sq.). About the same time Cyril of Jeru salem refers to Clement by name as an authority for the story of the phoenix (Catech. xviii. 8). The writer of the Apostolic Constitutions too (v. 7), when describing this bird, though he does not mention his authority, obviously has the passage of Clement in his mind, as the coincidence of language shows. In the same way the descriptions of the phcenix in S. Ambrose (Hexaem. v. 23, 1. p. no; in Ps. cxviii. Expos, xix. § 13, 1. p. 12 12; de Fide resurr. 59, 11. p. n 49) so closely resemble the account of Clement, that they must be derived from this father directly or indirectly. On the other hand, when Epiphanius han dles the same subject (Ancorat. 85, 11. p. 86), he presents no striking parallels, and his account of the marvellous bird would seem to be de rived from some other source. It will be seen presently that, when he refers to the genuine epistle, he does so at second hand, and betrays no personal knowledge of it. A little later Jerome quotes this letter more than once (see below, p. 16). We are thus brought to the beginning of the fifth century. If the Pseudo-Justin (Quasi, et Resp. adOrthod. 74) may be assigned to this age, we have another witness of about the same date; for he also alleges the authority of 'the blessed Clement in the Epistle to the Corinthians' (see the note after § 57). TO THE CORINTHIANS. II About' the close of the sixth century it is quoted by Leontius ¦and John (Sacr. Rer. lib. n. 5 in Mai's Script. Vet. Nov. Coll. vn. p. 84), and in the seventh by Maximus the Confessor (Sermon. 49). It is a wrong inference however (in Hilgenfeld p. xxv, and others), that a passage of Antiochus Pal^estinensis (Horn, xliii. in Bibl. Vet. Patr. 1. p. 1097, Paris 1624) is founded on the language of Clement (§ 13), for the words of Antiochus are much nearer to the original lxx (i Sam. ii. 10) than to Clement's quotation. In the eighth century John of Damascus more than once quotes this epistle (see the notes on §§ 33, 57), and in the ninth Photius (Bibl. 126; comp. 113) mentions having read both Epistles to the Corinthians, and criticises them at some length (see the notes on §§ 2, 17, 20, 25, 36). In the eleventh century the genuine letter is cited by Nicon of Rh^ethus (see §§ 14, 46), and in the twelfth by Antonius Melissa (see § 48). But more important than the fact of its being quoted with respect by individual writers is the liturgical position which it held. I use this word rather than canonical, because there is no evidence to show that it was ever placed by any respectable writer in the same category or invested with the same authority as the canonical books of Scripture. The Church of Corinth to which it was addressed, soon after the middle of the second century, and probably earlier, read it from time to time in the congregation, as they also read another letter which they had just recently received from the same Church of Rome (see p. 3) : nor is there any reason for supposing that they attached more weight to the one docu ment than to the other. This use however seems soon to have extended beyond the Church of Corinth. In the fourth century Eusebius (H. E. iii. 16) speaks of it from personal knowledge (eyi/wp.ei') as 'read publicly in very many churches both in former times and in his own day* (iv -arXeto-rats eKKAijtriaw iirl tov koivov Be8r]p.oo-ievp.£vy]v iraXai Te /cal Kaff 17/ias auVovs). A generation or two later S. Jerome, speaking more cautiously and perhaps without any direct knowledge, says ( Vir. ill. 15) that it is 'read publicly in some places (in nonnullis locis publice legitur).' At all events, when Photius wrote, the practice was a thing of the past ; for he describes the letter as ' a notable epistle which among many was deemed worthy of reception so as even to be read in public' (7ns 7rapa TroAAots aVoSox^s r)i;i6ri cos xai 817/Aoo-ia aVayii/M- TO THE CORINTHIANS. 13 vripivai) ; but this manifest forgery never carried any authority. It is however commented upon (c. a.d. 1165) by Alexius Aristenus de Can. Apost. 85 (Beveridge Synodicon 1. p. 53, Oxon. 1672) and (c. a.d. 1335) by Matthasus Blastaris Syntagma B. n (ib. n. ii. p 56), of whom the former accepts and the latter rejects the Epistles of Clement as Scripture (see Credner's Gesch des N. T. Kanon, ed. Volkmar pp. 252, 254). Early in the ninth century Nicephorus of Constantinople (t a.d. 828) includes the two Epistles of Clement, not among the disputed books, among which he places the Epistle of Barnabas, but among the apo cryphal with the Itinerary of Peter, the Gospel of Thomas, etc. (West cott Canon p. 503). Altogether a perusal of these lists leaves the im pression that these two Epistles of Clement had not the same quasi- canonical place which was given to the Shepherd of Hernias in the West, and to the Epistle of Barnabas in Alexandria and some Eastern Churches. In the Latin Church they were necessarily unknown, except to the learned few, if (as seems to have been the case) they were never translated. Their absence from the numerous Latin lists of canonical and apocryphal books confirms this opinion. Thus, if they had been generally known in the West, they could hardly have failed to be included in the very miscellaneous and comprehensive list of apocryphal works condemned in the Gelasian decree. The two Epistles of Clement mentioned in the Liber Pontificalis are probably not our Epistles to the Corinthians (as Cotelier and others suppose), but the two spurious Epis tles to James (see below, p. 19). The works ascribed to Clement of Rome fall into four groups; (1) The Apostolic Constitutions, etc.; (2) The Liturgy; (3) The Homilies, Recognitions, and other works professing to give a narrative of St Peter's preaching; (4) The Letters. . The most complete collection of the Cle mentine works, genuine and spurious, will be found in Migne's Patro- logia Graca, Tom. 1, n. With the first three groups we are not concerned here: but a short account of the Letters will not be out of place, since the notices and references to them are sometimes perplexing. The extant letters, which bear the name of this father, are nine in number. 1. The First Epistle to the Corinthians, a genuine work, to which this introduction refers and of which the text is given below. I cannot 14 THE EPISTLE OF CLEMENT find any indications that it was ever translated" into Latin before the seventeenth century; and, if so, it must have been a sealed book to the Western Church1. This supposition is consistent with the facts already brought forward; for no direct quotation from it is found in any Latin father who was unacquainted with Greek. When the Church of Rome ceased to be Greek and became Latin, it was cut off perforce from its earliest literature. The one genuine writing of the only illustrious re presentative of the early Roman Church was thus forgotten by his spi ritual descendants, and its place supplied by forgeries written in Latin or translated from spurious Greek originals. In the same way the ge nuine Epistles of Ignatius were supplanted first by spurious and inter polated Greek letters, and ultimately by a wretched and transparent Latin forgery, containing a correspondence with the Virgin, by which chiefly or solely this father was known in the Western Church for some generations. 2. The Second Epistle to the Corinthians, a spurious but very early work, perhaps written as soon as the middle of the second century. It is printed below, and its date and character will be discussed in the in troduction. I need only say here that it early obtained a place after the genuine Epistle (though not without being questioned), as appears from the notice of Eusebius (H. E. iii. 38) and from its position in the Alexandrian ms. 1 A quotation or rather a paraphrastic translation of S. Clement he had guessed abridgment of Clement's account of the at the sense where he could not under- institution of the ministry (§ 44) is given stand the words. His commentator Ros- by one Joannes (6th cent.?) a Roman dea- weyd supposes him to allude to the Re- con with the heading In Epistola Sancti cognitions, which Rufinus himself after- Clementis ad Corinthios {Spirit. Solesm. I. wards translated, not being satisfied with p. 293). Pitra, the learned editor, (pp. lvii, his friend's attempt. It seems to me 293) suggests that this John must have more probable that Paulinus had rendered got the quotation from a Latin translation only an extract or extracts from some Cle- of the epistle by Paulinus of Nola, add- mentine writing for a special purpose ; ing ' A Paulino Nolano conditam fuisse for he calls Greek an ' ignotus sermo ' to Clementinam versionem tam Paulinus himself, and with this little knowledge he ipse (Epist. xlvi) quam Gennadius ( Catal. would hardly have attempted a long trans- xlviii) diserte testatur.' I do not under- lation. Among the extracts so translated stand the reference to Gennadius, who may have been this very passage, which is says nothing which could be construed quoted by Joannes in illustration of the into such a statement. The reference in narrative in Numbers xvii. But we do the passage of Paulinus' own letter ad- not even know whether the Clement dressed to Rufinus (Epist. xlvi. § 2, meant by Paulinus is the Alexandrian or p. -275) is obscure. He says that he has the Roman, and all speculation must no opportunity of getting a more thorough therefore be vague. At all events the knowledge of Greek, as Rufinus urges loose quotation of a single very promi- him ; that, if he saw more of Rufinus, he nent passage is not sufficient evidence of might learn from him ; and that in his the existence of a Latin version. TO THE CORINTHIANS. 15 These two epistles generally went together and had the widest cir culation in the Greek Church to very late times. 3, 4. The Two Epistles on Virginity, extant only in Syriac. They were first published, as an appendix to his Greek Testament, by J. J. Wetstein (Lugd. Bat. 1752), who maintained their genuineness. They have found champions also in their two latest editors, ViHecourt (Paris !853) whose preface and translation are reprinted with the text in Migne's Patrologia 1. p. 350 sq, and Beelen (Louvain 1856) whose edition is in all respects the most complete : and other Roman Catholic divines have in like manner held them to be genuine. The lame argu ments urged in many cases by their impugners have given to their advocates almost the appearance of a victory; but weighty objections agamst them still remain, unanswered and unanswerable. To say nothing of the style, which differs from that of the true Clement, the manner and frequency of the quotations from the New Testament, and the picture presented of the life and development of the Church, do not accord with the genuine epistle and point to a later age. For these reasons the Epistles to Virgins can hardly have been written before the middle of the second century. At the same time they bear the stamp of high antiquity, and in the opinion of some competent writers (e.g. Westcott Canon p. 162, Hefele in Wetzer u. Welte's Kirchen-Lexicon 11. p. 586) cannot be placed much later than this date. As they seem to have emanated from Syria, and the Syrian Church changed less rapidly than the Greek or the Western, it is perhaps safer to relax the limits of the possible date to the beginning of the third century. The ms which contains them is now in the Library of the Semi nary of the Remonstrants at Amsterdam (no. 184) and is fully de scribed by Beelen. It forms the second volume of a copy of the Syriac New Testament, bears the date 1781 (i. e. a.d. 1470), and was brought to Europe from Aleppo in the last century. It is written in Syriac and Carshunic, and includes other books of the New Testament be sides those which have a place in the Peshito Canon. After the books comprised in this Canon, of which the Epistle to the Hebrews stands last, the scribe has added a doxology and a long account of himself and the circumstances under which the MS was written. Then follow in the same handwriting 2 Peter, 2, 3 John, and Jude, from the Philoxenian version; and immediately after these in suc cession ' The First Epistle of the blessed Clement, the disciple of Peter the Apostle,' and ' The Second Epistle of the same Clement' Thus the two Epistles on Virginity hold the same position in this late 1 6 THE EPISTLE OF CLEMENT Syrian copy which is held by the two Epistles to the Corinthians in the ancient Greek ms. This is possibly due to. a mistake. A Syrian transcriber, finding the 'Two Epistles of Clement' mentioned at the end of some list of canonical books, might suppose that the two letters with which alone he was acquainted were meant, and thus assign to them this quasi-canonical position in his ms. Though the fact has been questioned, there can be no reasonable doubt that these two epistles were known to Epiphanius and ac cepted by him as genuine. Arguing against those heretics who received the Itinerary of Peter as a genuine writing of Clement (Har. xxx. 15, p. 139), he urges that ' Clement himself refutes them on all points from the encyclical letters which he wrote and which are read in the holy churches (dcj> wv eypaij/ev eVio-ToXcoV eyicwcXiW tiuv iv Tais aytais eKKA^o-iais avayivcoo"KO//.ei'coi') ; for his faith and discourse have a different stamp' from the spurious matter fathered upon his name by these persons in the Itinerary. He himself teaches virginity, and they do not admit it ; he himself praises Elias and David and Samson and all the prophets, whom these men abominate.' This is an exact description in all respects of the Epistles to Virgins; while on the other hand the letters to the Corinthians (not to mention that they could not properly be called 'encyclical') contain no special praise of virginity (for the passages § 38 d ayvds k.t.X- and § 48 jjtco ayvds k.t.X. are not exceptions) but speak of the duties of married life (§ 1, 21), and make no mention at all of Samson. Indeed it ap pears highly probable that Epiphanius had no acquaintance with the Epistles to the Corinthians. He once alludes to the genuine letter, but not as though he himself had seen it. ' Clement,' he writes (Har. xxvii. 6, p. 107), 'in one of his epistles says, 'Avaxcopco, airei/u, eVora- OfJTta (1. ei5o-Ta0etTco) d Xads tou ©eoiJ, giving this advice to certain per sons : for I have found this noted down in certain memoranda (i)vpop.ev yap ev twtiv viropvrjpano-pMi tovto iyKeipevov).' This is doubtless meant for a passage in the genuine epistle (§ 54). But the quotation is loose, and the reference vague. Moreover Epiphanius states that he got it at second hand : for I suppose that by i5iro/wi?jU.aTio-p:oi he must mean some common place book which had fallen into his hands. To Jerome also these epistles were known. He must be referring to them when he writes (adv. Jovin. i. 12, 11. p. 257), 'Ad hos (i.e. eunuchos) et Clemens successor Apostoli Petri, cujus Paulus Apo stolus meminit, scribit epistolas, omnemque fere sermonem suum de virginitatis puritate contexit.' On the other hand it is strange that in his Catalogue of Christian writers (§ 15) he mentions only the two TO THE CORINTHIANS. 1 7 Epistles to the Corinthians. Here indeed, as in other parts of this treatise, he copies Eusebius implicitly; but as he proffers his own opi nion (' quae mihi videtur') of the resemblance between the First Epistle of Clement and the Epistle to the Hebrews (though even this opinion exactly coincides with the statement of Eusebius), and as moreover in several other passages he quotes from the genuine letter (in Is. Iii. 13, iv. p. 612; ad Ephes. ii. 2, vn. p. 571 ; ad Ephes. iv. 1, vn. p. 606), it is most probable that he had himself read it. The quotations, if they had stood alone, he might possibly have borrowed from earlier commentators. Epiphanius was intimately connected with Syria and Palestine, and Jerome spent some time there. Both these fathers therefore would have means of acquainting themselves with books circulated in these churches. As regards the latter, we must suppose that he first became acquainted with the Epistles to Virgins in the not very long interval between the publication of the Catalogue and of -the work against Jovinianus; and, as this interval was spent at Bethlehem, the sup position is reasonable. The alternative is, that in writing against Jovinianus he for polemical purposes assumed the genuineness of these Clementine letters, which he had silently ignored a year or two before. Besides the references in Epiphanius and Jerome, the ' First Epistle on Virginity' is quoted also by Timotheus of Alexan dria (t a.d. 535) in his work against the Council of Chalcedon, of which parts are preserved in a Syriac translation (Cureton Corp. Ign. pp. 212, 244, 354). But it would appear that these epistles were not known or not commonly known westward of these regions. Even Eusebius betrays no knowledge of them. The fact which Epiphanius mentions, that they were read in the churches, is noteworthy, if true. In this case the reading would probably be confined to a few congregations in Syria and Palestine. But it is possible that he carelessly repeats i a notice which he had read elsewhere and which in his original authority referred not to these, but to the two Epistles to the Corin thians. The existing Syriac text is doubtless a translation from a Greek original, as the phenomena of the letters themselves suggest (see Beelen p. Ixiii), and as the references in these fathers seem to require. The writing or writings of Clement mentioned in Ebed- Jesu's Catalogue (Assemani Bibl. Orient, m. p. 13) may be these epi stles, but the allusion is more probably to the Apostolic Constitutions. 5. The Epistle to James the Lord's brother, giving an account of S. Clement's appointment by S. Peter as his successor in the see of Rome, and containing also the Apostle's directions relating to the clem. * 2 1 8 THE EPISTLE OF CLEMENT functions of church-officers and the general administration of the Church. Whether this letter was originally prefixed to the Homilies or to the Recognitions or to some other work of the Petro-Clementine cycle different from either, is still a moot question. Under any cir cumstances its date can hardly be earlier than the middle of the second century or much later than the beginning of the third. In the original Greek it is now found prefixed to the Homilies in the mss, and may be read conveniently in the editions of this work (e. g. Dres- sel or Lagarde). About the end of the fourth century it was trans lated into Latin by Rufinus. In the preface to the Recognitions, which he afterwards translated, he mentions this fact, and excuses him self from again reproducing it partly on this ground. Not unnaturally his translation of the one came to be attached to his translation of the other : and the letter is often found in the mss prefixed or affixed to the larger work. In the earliest known ms of the Recognitions ( Vercell. i. '•clviii), belonging to the sixth or seventh century, the letter follows the main work. Notwithstanding its questionable doctrine, this epistle is quoted as genuine by the synod of Vaison (Concilium Vasense; see Mansi Cone. vi. p. 454) held a.d. 442, and is cited occasionally by popes and synods from this time onward. Besides many important questions relating to the early history of Christianity which are connected with this letter, it is interesting also as having been made the starting point of the most momentous and gigantic of mediaeval forgeries, the Isidorian Decretals. In its first form, as left by Rufinus, the Latin ends 'sub eo titulo quem ipse (i.e. Petrus) praecepit affigi, id est Clementis Itinerarium Praedicationis Petri1; sed et nunc jam exponere quas praecepit incipiam,' in accordance with the Greek. But when incorporated in the false Decretals, where it stands at the head of the pontifical letters, it is extended to more than twice its original length by some additional instructions of S. Peter for which the words ' exponere quae praecepit incipiam' furnish the occa sion, and ends 'regni ejus mereamur esse consortes.' In this longer form it may be read conveniently in Mansi Concilia 1. p. 91 (Flor. 1759), 1 As this title is sometimes read 'Cle- cent.) has the negative; that it is absent mentis Itinerarium non PrEedicationis Pe- in the oldest of all ( Vercelli 1. clviii) ; and tri' (so Cotelier Pair. Ap. 1. p. 620), and that it must therefore be regarded as a as arguments respecting the letter have mere interpolation, whether by accident been built upon this fact (e.g. Uhlhorn or from design. In the Brussels Ms the Homil. «. Recogn. p. 82, Hilgenfeld Nov. epistle occurs as one of the Decretal let- Test. extr. Can. Rec. IV. p. 53), I may ters ; but even in such copies I have not say that of some 30 mss which I have ex- elsewhere found the negative. amined, only one (Brussels 5220, roth TO THE CORINTHIANS. 1 9 or in Migne's Patrol. Grac. 1. p. 463, where all the Decretal letters bearing the name of Clement are printed. 6. A Second Epistle to James, relating to the administration of the eucharist, to church furniture, etc. The date of this forgery is uncer tain, but it is evidently much later than the former. It would form a very obvious sequel to the earlier letter which spoke of ecclesiastical officers, and was doubtless suggested by it. As no Greek original is known to exist, and it appears to have been written in Latin, its date must at all events be after Rufinus' translation of the First Letter to James, i. e. not before the beginning of the fifth century. This letter is generally found in company with the preceding, and sometimes the two are attached to copies of the Recognitions, but this only occurs in comparatively late mss. Like the First Epistle to James, this also was incorporated in the false Decretals, formmg the second in the series of pontifical letters; and for this purpose it ap pears to have been interpolated and enlarged in a similar manner1. In its shorter form it begins ' Clemens Jacobo carissimo,' and ends ' dam- nationem accipiet (or acquiret)' : in its longer form the opening generally runs •' Clemens Romanae ecclesia? prassul,' and the ending is ' reve- rentissime frater [Amen].' The two forms will be found in Mansi Cone. 1. pp. 126, 158. When attached to the Recognitions, the two letters to James have almost universally the shorter form, as might be expected. Among a large number of mss of the Recognitions which I have examined, I have only found one exception, Turin D. in. 17 (cod. cc, Passini), where they are so attached in the longer form, though probably other examples exist The mss of these two epistles, both separate from and attached to the Recognitions, are very numerous; and in the Latin Church after the age of S. Jerome, when the 'Two Epistles of Clement' are men tioned, we may generally assume that the reference is to these. Such, I can hardly doubt, is the case in the ' Liber Pontificalis,' where in the 1 The sources of these false Decretals lated by him, but then the same state- are investigated by Knust de Fontibus et ment is likewise made of one or more of Consilio Pseudoisid. Coll., Gottingen 1832. the remaining three included in the false For the literature of the subject generally Decretals. It must therefore be regarded see Migne's Patrol. Lat. exxx. p. xxiv. either as a device of the forger aiming Rosshirt Zu den Kirchenr. Quellen etc. at verisimilitude, or as an error of some p. 39. Rosshirt himself (p. 47) states transcriber carrying on the statement from that the two letters to James were trans- the ist Epistle to those following. Inter- lated from the Greek by Rufinus. This nal probability and external evidence is a mistake. In some mss indeed the alike are unfavourable to the supposition 2nd Epistle is stated to have been trans- that Rufinus translated the second letter. 2 — 2 20 THE EPISTLE OF CLEMENT notice of Clement it is said, ' Hie fecit duas epistolas quae canonicae (al. catholicas) nominantur' (Migne Patrol. Lat. cxxvii. p. 1079, cxxvin. p. 1405)1. Indeed the writer, or a later interpolator, shortly afterwards mentions Clement's letter to James relating to his appointment to the Roman see; and there is no reason for supposing that he intended to distinguish this from the two letters already mentioned (as Cotelier and others think). Moreover the letters to James are distinctly named in another similar and apparently not independent notice in the Lives of the Roman pontiffs ascribed to Luitprand (Migne Patrol. Lat. exxix. p. 1 153), ' Hie scripsit duas epistolas Jacobo Hierosolymorum episcopo, quae catholicae nominantur.' Anastasius Bibliothecarius indeed (c. a.d. 872) refers to the genuine Epistle to the Corinthians, but he must not be taken as representing the Latin Church: for he does not speak from personal knowledge, but translates, or rather mistranslates, a pas sage of Georgius Syncellus. The words of Georgius are tovtov hno-ToXr) pia yvqo-La Kopij/t9tois (piperai cos aird rijs 'Vwp.atmv eKKA^crias ypacpetcra, arao-ecos iv KopCvOip o-vp.B,ao-r]s TOTe, cos p.aprvpel 'Hyr/o-nriros, ijtis Kal ck- KAi/o-iafeTai (Chronogr. 1. p. 651, ed. Dind.). Anastasius writes 'Hujus epistola fertur ad Corinthios missa, quam tota recipit, ut Egesippus testatur, ecclesia' (Hist. Eccl. p. 17, Paris 1649), where the testimony of Hegesippus is transferred to the wrong point. So little was known of the genuine epistle even by the ablest mediaeval writers of the Latin Church, that in the thirteenth century S. Thomas Aquinas speaks of some Antenicene writers having attributed the Epistle to the He brews to Clement the pope, because ' ipse scripsit Atheniensibus quasi per omnia secundum stilum istum' (prol. ad Hebr.), and the error in the name is repeated by Nicolas of Lyra (t 1340) de Libr. Bibl. Can. (see the passages in Credner's Einl. in das N. T. pp. 511, 512). The false Decretals made their appearance in the east of France, and the date of the forgery may be fixed within narrow limits (a.d. 829 to a. d. 847 )2. The writer enlarged the two existing Latin letters (5 and 6) in the manner already described, and raised the whole num ber to five by forging three additional letters. 1 If the reading • canonicae ' be correcT: bishops ' and are of Church- wide applica- (and it is much less likely to have been tion, whereas the Corinthian letters deal substituted for 'catholicae' than the con- with the internal feuds of a single com- verse) this is decisive ; for the two letters munity. to James are striftly 'canonicae' in the 2 Milman's Latin Christianity, 11 p. 303 technical sense, i.e. they contain ecclesi- sq. The history of the appearance and astical canons and direaions. But even reception of these false Decretals is given 'catholicae' is more appropriate to these fully by Gfrorer Gesch. der Ost- u. West- than to the Epistles to the Corinthians, frank. Carolinger, 1. p. 71 sq. for they are addressed to the ' bishop of TO THE CORINTHIANS. 21 These three Clementine forgeries of the ninth century are : 7. A letter addressed ' omnibus coepiscopis presbyteris diaconis ac reliquis clericis et cunctis principibus majoribus minoribusve, etc' 8. Another beginning ' Clemens Romanae urbis episcopus carissi- mis fratribus Julio et Juliano ac reliquis consodalibus nostris gentibus que quae circa vos sunt.' 9. A third ' Dilectissimis fratribus et condiscipulis Hierosolymis cum carissimo fratre Jacobo coepiscopo habitantibus Clemens episcopus.' These three letters require no comment. If the above account be correct, it follows that the ' two letters of Clement' would be differently understood in different branches of the Church. To the Greek they would suggest the two Epistles to the Corinthians; to the Latin the two addressed to James; and to the Syrian probably the two in praise of virginity. It is stated likewise by Abul- barcatus (as represented by Assemani, Bibl. Orient, in. p. 14), that the Coptic Church also received two epistles of Clement. These might have been either those to the Corinthians or those to Virgins. The great estimation in which the former were held at Alexandria, as appears from the extant ms and the quotations of the Alexandrian fathers, would promote their circulation among the native Egyptian Christians. On the other hand the high value which was attached to celibacy in Egypt would make the Epistles on Virginity very accept able to this Church. It will be seen presently that both sets of epistles were known to and quoted by Timotheus the patriarch of Alexandria (t 535)- But the above list of nine letters probably does not comprise all which at one time or other were circulated in the name of Clement. At the beginning of the seventh century Maximus the Confessor, who (as we have seen) quotes the genuine epistle, speaking of the omissions of Eusebius, complains that he has mentioned only two epistles of this apostolic father (prol. ad Dionys. Areop. outc HavTaCvov toijs ttovovs ave- ypaij/ev, owe toS 'Poipaiov KXypevTOS ttXtjv Svo Kal /j.6vo>v ejrurToAcoV, 1. e. no other works besides his epistles, and only two of these). And about the same time in the Sacr. Rer. Lib. II of Leontius and John (Mai, Script. Vet. Nov. Coll. vn. p. 84) the writers, after quoting a passage from the genuine First Epistle to the Corinthians, give another quotation headed 'From the ninth Epistle of Saint Clement' (tou aytou KXrjp.evTos ix Tr)s & eino-ToXrj'i, where Hilgenfeld's conjecture of 0eias for & is im probable). As not more than five of the extant epistles, including the two addressed to Virgins, can ever have existed in Greek, we must assume several lost Clementine letters. The difficulty however might 2 2 THE EPISTLE OF CLEMENT be overcome in another way, by reading 6 for e (5th for 9th) and sup posing the quotation to be taken from the lost end of our Second Epistle. Again Timotheus of Alexandria, who before has quoted ' the First Epistle on Virginity,' immediately afterwards cites the opening of our Second Epistle to the Corinthians as ' Of the same Clement from the beginning ofthe Third Epistle' (Cureton Corp. Ign. pp. 212, 244, 254). This shows that the Epistles were differently arranged in dif ferent collections. It is not improbable that some of the fragments, which are printed below after the text of the two Epistles to the Corinthians, belonged to these lost letters. Their homiletic tone, if not in harmony with a genuine letter, is quite in character with a forgery. The Epistle of Clement, to which Dionysius BarsaHbi alludes as written agamst those who reject matrimony (so he is reported by Assemani, Bibl. Orient. 11. p. 158), may have been one of these; but as the First Epistle to James urges very strongly the importance of early marriages (§ 7), I am disposed to think that he referred to this. This opinion is confirmed by the language of Epiphanius quoted above, p. 16. Of the Two Epistles to the Corinthians, the one genuine and the other spurious, only one ms exists or is known to have existed since the revival of learning. From this therefore all the printed texts are derived. In the Alexandrian ms (A) of the Greek Bible these two Epistles stand (foi. 159 a) at the close of the New Testament and immediately after the Apocalypse. The title of the First is mutilated, so that it begins ... c KopiNeioyc &. It ends towards the bottom of foi. 168 a. col. 1; and below is written KAHMGNTOCnpOCKO piNGlOYCeTTICTOAH A. The Second commences foi. 168 a. col. 2, without any heading. As the end leaves of the ms are wanting, this Second Epistle is only a fragment and terminates abruptly in the middle of a sentence (foi. 169 b). Both epistles are included in the table of contents prefixed by the scribe to the ms (see Baber's Codex Alexandrinus I. tab. iv), where the list of books under the heading h kainh ai&Ohkh ends thus : TO THE CORINTHIANS. 23 ATTOKAAYYifclOoAJN N OY K[AHJMeNTOc[eTTICTOjAH~i\ [KAHiw]eNT0ce[niCToAH]¥ [om]oyBiBAi<\[ ] YaAm[o]i coAom[go]ntoc As the edges of the leaves are worn in many places and the vellum is in other parts very fragile, words or parts of words have occasionally disappeared. Moreover the use of galls by the first editor, Patrick Young, has rendered some passages wholly or in part illegible. In addition to this, a leaf is wanting towards the close of the First Epistle, between foi. 167 and foi. 168 (i. e. between § 57 and § 58). The hiatus is detected by the numerals in ancient Arabic characters at the tops of the pages, where 132 (foi. 167) is followed immediately by 134 (foi. 168). My attention was first called to this fact respecting the Arabic numerals by Mr H. Bradshaw of the Cambridge University Library; and it has since been noticed by Tischendorf (p. xv). The first editor, Patrick Young, had said ' Desideratur hie in exemplari antiquo folium inte grum.' Bp. Jacobson accounts for this statement by remarking ' Forte codicem conferre contigit priusquam a bibliopego Anglico praescissus fuerat et in corio compactus,' which was perhaps the case. It is strange however that the Arabic numerals, which set the question at rest, should have been so long overlooked. The lacuna accounts for the fact that a few quotations from Clement's Epistle to the Corin thians, which occur in ancient writers, are not found in the existing text. The Alexandrian ms was presented to Charles I by Cyril Lucar, patriarch first of Alexandria and then of Constantinople, and brought to England in the year 1628. It was transferred from the King's Library and placed in the British Museum, where it now is, in 1753. The Epistles of Clement are written in the same hand with the rest of the ms, and the whole may be assigned to about the middle of the 5th century. More detailed accounts of the ms, as a whole, will be found in the well known introductions to the New Testament (e.g. Tregelles Home's Introduction to the N. T. p. 152 sq., or Scrivener Introduction to the Criticism of the N T. p. 79). The Epistles of Clement are transcribed with tolerable but not strict accuracy, and the lacunae supplied for the most part with felicity, by 24 THE EPISTLE OF CLEMENT the first editor, Patricius Junius (Patrick Young), a.d. 1633. But an editio princeps necessarily left much to be done. Collations were ac cordingly made by Mill and Grabe; and Wotton, in preparing his edition (a.d. 17 18), not only employed these collations, but also examined the ms itself. Lastly, Dr Jacobson (ist ed. 1838) recol- lated it throughout and corrected many inaccuracies which had run through previous editions. Hitherto however, while facsimiles had been made of the text of the New Testament in this ms by Woide (1786) and subsequently of the Old by Baber (1816 — 1821), nothing of the kind had been done for the Epistles of Clement, though here the ms is unique. But in the year 1856 Sir F. Madden, the keeper of the mss at the British Museum, owing to a memorial from the Divinity Professors and others of Oxford and Cambridge and by permission of the Trustees of the Museum, published a photograph of this portion of the ms. Hilgenfeld, the latest editor of these epistles (1866), seems to have been unaware of the existence of this photograph, though it had appeared ten years before; but in a foreigner this ignorance was very excusable. Where the ms has not been injured by time or by the application of galls, the photograph is all that could be desired; but passages which have suffered in this way may often be read accu rately in the ms itself, though wholly illegible in the photograph. For this reason Tischendorf's reproduction of these epistles, published in his Appendix Codicum Celeberrimorum Sinaitici, Vaticani, Alexan dria (Lips. 1867), was not superfluous, but supplied fresh materials for a more accurate text. Before I was aware that Tischendorf was engaged upon this facsimile, I had with a view to this edition procured a new and thorough collation of the text of these epistles through the kindness of Mr A. A. Vansittart, who at my request undertook the work; and we found that notwithstanding the labours of previous editors the gleanings were still a sufficient reward for the trouble. On the ap pearance of Tischendorf's facsimile, I compared it with Mr Vansittart's collation, and found that they agreed in the great majority of instances where there was a divergence from previous editors (e. g. in the read ing ti's apKETos i£eiireiv § 49, where the printed texts have hitherto read ti's dpKel cos Set eiTreiV). In some readings however they differed : and in such cases I have myself inspected the ms (repeating the inspection at three different times, where the writing was much defaced), in order to get the result as accurate as possible. There still remain however a few passages where the ms is so injured that it is impossible to determine the reading with certainty. Tischendorf's text contains several errors, which however are for the most part corrected in the preface. A few TO THE CORINTHIANS. 25 still remain, of which the most important is Sta/coviav (§ 35), where the ms has Stavoiav, as even the photograph shows. On the whole the ms appears to give a good text. The short comings of the scribe are generally such that they can be easily cor rected; for they arise from petty carelessness and ignorance, and not from perverse ingenuity. Thus there are errors of the ordinary type aris ing from repetition or omission, where the same letters recur, e.g. § 2, ap.ap.vrjo-iKaKOi, § II eTepoyi/cop,oo-[?], § 12 woTOToeyoo-, § 17 Sopevov, § 19 Tairei.vo ii § 6 atx/u-aAcoo-ia; there is now and then a transposition, e.g. § 4 Z/7A00- and Staf»/Aoo-, § 39 o-ijtov[?]tpo-7too- for o~q- Too-Tpoirov; there are also several paltry blunders of omission or mis- writing or substitution, which cannot be classed under any of these heads, e. g. § 2 eSeSeTO, treTroir/drjo-ewo-, § 3 $o6r), aireyaXaKTiaev, § 8 Ste- Aex0cojU.ev, § 10 ttlo-tlo-, § 15 avao-Trjo-op.ev, § 16 eif/erai, § 20 KpvpaTa, § 2 1 eyKav\wpevoiev, § 23 eijaixyrjo; § 25 povoyevrjo-, § 29 apiOov, § 30 ayvovo; eoer/Or], § 33 eyyotcr, § 34 AiTOupyow, § 35 KaTaAiAiacr, tav, § 38 T/i/neAeiTco, § 41 truveiS^criv, KaTa£uti6rjp.ev, § 44 p.eTo£v, p,eTayayere, § 45 eiruracrBai, o-rvr]Toi, § 51 ot, § 56 ovKO\j/eTai, § 59 aveirep,^/aTe, ii § 7 61, ii § 9 Trmiires : there is lastly the common phenomenon of debased and ungrammatical forms, e. g. § I ao-tpaXrjv, § 14 ao-eftr/v, § 15 KaTrjpovvTO [?], § 18 irArifteto-, § 26 (comp. ii. § 8) o-apKav, §§ I, 29 CTrieiKTjv, § 40 wepTa™, § 42 Kadeo-Tavov, § 5 9 eTTVKoQrynp/, ii § I eX-H-iSay, ii § 1 2 S-r/Aotr, with several others, though in some cases they may be attributed to the author rather than the scribe. In the instances which I have given the correct text is generally obvious. But one or two deeper corruptions remain, where emendation is more difficult; e. g. § 2 o-weiS-ijo-ecoo-, § 6 SarjaiSe- o-KaiSipKai, § 45 enatppoi. • This ms also exhibits the usual interchanges of like-sounding vowels and diphthongs; of o and co, as § 48 e^opoXoyr]o-7ros, avOpanrov, etc.; oynoc, oynoy, etc., for oupavos, ovpavov ; TTHp, npoc, etc., for Trarqp, iraTpos, etc. ; MHp for p-qTr/p; gc, 6y, etc., i troXiv (Staipijcret) ; rls napoiKiav icat Karoidav; Orat. vii (I. p. 200) Ik ¦rijs irapoiKias els rf/v KaroiKiav pera- toIs, j)7t[ao-juei/]ois eV BeXyfiaTi Oeov Sid tov [Kvplov rj/jL]wv 'Irjcov XpicrTOV. [x«jOts v\fXLV Kal eiprjvr] diro irav- To[i ovk e8e£aro: whence parochia, parish. It seems not strictly correct to say that napoi- Kia was equivalent to the later term SioiVijcris ; for n-apot/ua, though it is sometimes a synonyme for cWkijctis (e. g. Conc.Ancyr. Can. 18), appears to have been used much more generally. The explanation often given oiwapoi- da, as though it denoted the aggre gate of Christian communities in the neighbourhood of a large town, re ceives no countenance from the earliest usage of irdpoiKos, etc.; for the prepo sition is not local but temporal, and denotes not proximity but transito- riness. For the accusative after tvapoi- kuv see the note on Polyc. Phil, inscr. I. kXtjtoij k.t.X.'} taken from the salutation in iCor. i. I, 2,rjyiao-pivois iv Xpicrrco 'ii/crou, kAj/tois ayi'ots. Cle ment not unnaturally echoes the lan guage of S. Paul's Epistle to the Corinthians, even where he does not directly quote it. Similarly the Epi stle of Ignatius to the Ephesians pre sents parallels to S. Paul's Epistle to the same church, especially in the opening salutation. The same rela tion again exists between Polycarp's Epistle to the Philippians and the corresponding letter of S. Paul. For the meaning of ljyiao-pivois, ' conse crated to be God's people,' see the notes on tois dyiois Phil. i. 1 . 2. X^PLS k.t.X.] -xapisvplv Kdielpqvi) is the common salutation in S. Paul, excepting the Pastoral Epistles. With the addition of nXr)8w6eir) however it occurs only in the two Epistles of S. Peter, from whom probably Cle ment derived the form, as the First Epistle is frequently quoted in this letter. 7ravroKpaTopos] The LXX rendering of msax in the expression 'the Lord of Hosts' (see Stanley, Jewish Church II. p. 87), apparently not a classical word. In the New Testament it occurs once only out of the Apoca lypse, 2 Cor. vi. 18, where S. Paul is quoting from the LXX. Comp. §§ 2, 32, and Polyc. Phil.inscr. (with the note). I . ' We should have written sooner, TO THE CORINTHIANS. 33 5 i)fxiv a-Vfxtyopd)v7ravdpeTov Kai pe- 5 fialav v/uidov irio~Tiv ovk e^OKifxao-ev ; ty\v Te o~w(ppova Kal eirieiKrj eu XpicrTw evaefieiav ovk edav/macrev ', Kai to /j.eyaXo7rpe7res Trjs (pi\o^eviaj/«rTws] A. dirpoa-anoX-QTTTas Clem. Al. (edd.). e^7roieiTe] Clem. Al. e7roieirai A. suited by the Church of Corinth, but having heard of the feuds by com mon report (§ 47 avTij ij aKOrj) wrote this letter unsolicited. 8. £tiT7s] doubtless the right read ing : comp. Clem. Horn. vi. 14 cos dXrj- 6eias akXorplav ovo~av Kal ^ivrjv. No sense can be made of ^ivois. The doubling of epithets {aWorplas ko.1 Ie'mjs) is after Clement's manner, especially in this opening chapter, e.g. piapas Kal avoaiov, npoireTfj Kal avBahrj, iravapeTov Kal fiefiaiav, etc. I. n-pocrcon-a] not simply 'persons' but 'ringleaders:' comp. § 47, and see the note on Ign. Magn. 6. The authors of these feuds are again men tioned as few in number, § 47 fit' lv r\ hvo 7rpocrco7ra cTTacria^eti/ TTpos tovs Trpeo-f3vrepovs. 2. els too-ovtov k.t.X.} ' have kindled to such a pitch of recklessness:' comp. § 46 els Too-avrr]v mrovoiav ipxopeda. Editors have taken offence at the expression, but its awkwardness is no sufficient reason for altering the text ; comp. § 45 "s too-oOto i£ijpio-av dvpov. Otherwise ra-o dirovoias might be read. In dnovoia shamelessness rather than folly is the prominent idea, so that- the dvovevorfpivos is de scribed by Theophrastus (Char, xiii) as one wholly devoid of self-respect. 3. to o-epvbv k.t.X.} So § 47 TO cepvov rfjs 7reptj3oqrov (ptXadeXdjias '. comp. Ign. Eph. 8 iKKkr\aias tt/s Sta- ftorjTov rois alaaiv. 4. tis yap k.t.X.] The whole pas sage as far as inopeveo-de is quoted by Clem. Alex. Strom, iv. 17 (p. 610) val pf]V iv rfi trpos KopivSlovs eVio-roXj; o a7roo~roXos KXtjptjs Kal avros ypiv tvttov TLva tov yvao-TLKov v7roypd(pav Xe'yei, Tis y«p k.t.X. 5. Travaperov] not found either in lxx or New Testament, but a fa vourite word with Clement: see §§ 2, 45, 57, with the note on the last passage. He delights in such com pounds, e.g. irappeyeOrjs, iravayios, ¦napirXrjBrjs, 7Ta.vTewtmTt)s. 7. fVietxij] 'forbearing! This yield-. ing temper, this deference to the feelings of others, was the quality es pecially needed at such a time : see § 54. For iirie'iKeia comp. §§13, 56, and see Philippians iv. 5. 8. to peyaXonpeTris k.t.X.} For the reproof lurking under this allusion to their past hospitality, see the note on dcpiXo^eviav § 35. 1 1 . tois voplpois] ' by the ordinan- I] TO THE CORINTHIANS. 35 10 Kapicev ; dirpoo-W7roXr)fnrTwpovas, dyvas, otKOupois, dyadas, vnoTaaaopevas tois iSi'ots dvbpao-iv, and the illustrative passages in Wetstein. In the passage last quoted the best 3—2 36 THE EPISTLE OF CLEMENT [« II, FlavTes Te eTatreivotppovelTe, fxt]Bev dXa^o- vevopievoi, inroTao-o-ofxevoi fxdXXov tj v7roTdo-[o~]ovTes, HAION AIA0NT6C H X AM B a[n]o NT€C, TOtS i(pO$loiS TOV QeOV MS authority is certainly in favour of olkovpyovs, which A reads there, as here. But it is very doubtful whe ther such a word exists. II. ' Submission and contentment were the rule of your lives. The teaching of God was in your breasts ; the passion of Christ before your eyes. Peace and good-will reigned among you. Spiritual graces and incessant prayers distinguished you. You loved the brethren ; you bore no malice to any; you loathed faction; you re joiced in doing good. The ordinan ces of God were graven on your hearts.' 2. iiToTao-o-opevoi k.tXI} See Ephes. v. 21, Phil. ii. 3, Rom. xii. io, 16, and I Pet. v. 5 (v. 1.). 3. tfbiov k.t.X.] Doubtless a reference to our Lord's words recorded Acts xx. 35, paK&piov icrriv paXXov SifSovai rj Xap/iiaveiv ; see below, § 13, where the context of the passage is echoed. It was no new command ment however, though instinct with a new meaning. Maxims similarly expressed had been uttered by the two opposite schools of philosophy, starting from different principles and speaking with different motives. For the Epicureans see Plut. Mor. p. 778 C 'EmKOVpos toO ev Trao-vfti' to ev irmeiv ov povov koXXiov dXXa Kal i)hiov elval 6Siovoio-av, comp. Dionys. Corinth. in Euseb. H. E. iv. 23 ekkXijo-icjis ffoXXals tois KaTa ¦nao'av noXiv i Tas ivroXds (v.l.) crov Kal tu papripia crou. 5. iveoTcpvio-pivoi] 'ye took them to heart] i.e. tovs Xoyovs, which is the accusative to ivearepvio-pivoi as well as to npoo-exovres ; so § 12 eloSegapevt) avrovs eKpv^rev. For ivorepvlfco-dat compare the passages quoted by the previous editors, Clem. Alex. Peed. I. 6 (p. '23) tov o-aTrjpa ivo-Tepvio-ao-dai, Euseb. Mart. Pal. 8 pel^ova tov o-d- paros tov Xoyio-pbv iveoTepvurpevi), ib. 1 1 pvr]pas avrav {t&v ypafpav) ivearip- "] TO THE- CORINTHIANS. 37 dp[K]ovfMvoi' Kal Trpoa-exovTes tovs Xoyovs avTov iiri- 5 fxeXws eveo-Tepvio-fxevoi r\Te toIs crirXayxyois, Kal Ta iradrjfiaTa avTov r\v irpo 6s, I Pet. ii. 14. While KaXoTToita regards the abstract character of the action, dyacWotta looks to its results and more especi ally to its effect on others. 6. \Tktas\ yevio-dai} The adverb IXecos is recognised by Hesychius, but no instances are given in the lexicons. As it appears only to occur in the expression IXecos ylveadai (as a v.l. in 2 Mace. ii. 22, vii. 37, x. 26), it is probably a grammatical mistake of the later language, the true construc tion being forgotten and the word "] TO THE CORINTHIANS. 39 Ttjs dSeXcpoTtiTOs, els to cra>%eo~6ai jueT eXeovs Kal fo-vvei^rja-ewsf tov dpiQfxov t/criKaKoi] Test, xii Patr. Zab. 8 dpvrjo-iKaKoi ylveade, Clem. Alex. Strom, vii. 14 (p. 883) dpvqo-UaKov el- vat dibdo-Kei, Hermas Mand. ix. avrbs dpvrjo-UaKos io-n : comp. Strom, ii. 18 (p. 39^) oY dpvrjo-tKaKias. 12. toIs irXr/o-iov] a brachylogy for rots tcov irXrjo-iov. Jacobson quotes Eur. Hec. 996 prfi epa rav TtXr)a-lov. 13. dpeTapiXrjToi k.t.X} i.e. 'When you had done good, you did not wish 40 THE EPISTLE OF CLEMENT [it Kai o~eptao~iuiiw iroXiTeia KeKOcrfxripievoi trdvTa iv tw cpopoo avTov e7reTeXeiTe' Ta 7rpoo~TdyfJLaTa Kal Ta ZiKaiwfxaTa TOV Kvplov erri ta ttAath thc KApAiAc ymojn ererpAnTO. III. Fldo~a o"o£a Kal irXaTva-fxos ehodt] v/juv, Kai evreTeXeo~6ti to yeypa/n/jLevov IqiAreN kai emeN kai 5 enAATYNBH ka! lnAXYN6H kai AneAAKTiceN 6 HrATTHMeNOC. '6/c tovtov ttjXos Kal (pdovos Kal epis Kai o~Tao~is, diwy/nos Kal aKaTaarTao-'ia, 7r6Xe/j.os Kal al^/maXcocria. 2 irrereXelTe] efl-ereXeirai A. 6 aTreXoKTicrei'] Deut. xxxii. 15. 4 iS68r)] SoBri A. a7re7aXa/CTicr«' A. it undone : when there was an oppor tunity of doing good, you seized it.' The latter clause eroipoi k.t.X . is from Titus iii. I ?rpos rrav epyov dyaQbv irol- povs eivai : comp. 2 Cor. ix. 8, and see below § 34 with the note. i . 7roXtT€i'a] ' the graces of your heavenly citizenship:' see Phil. i. 27, Ephes. ii. 12, 19. For iroXirela, no- Xireveo-Bai, see §§ 3, 6, 21, 44, 51, 54. 2. aurou] i. e. toC Qeov, understood from rjj iravapira Kal o-e/3ao-plo) iro Xirela; comp. § 54 tt)v dperapiXrjTov TtoXireiav tov 0fou. tci Trpoo-Taypara] The two words occur together frequently in the Lxx : seeesp. Mal. iv. 4, and comp, 1 Sam. xxx. 25, Ezek. xi. 20, xviii. 9, xx. 11, etc. 3. eni tci irXcmj k.t.X.] taken from the LXX of Prov. vii. 3, iniypayjrov fie ori to ttXcitos t^s Kapdias crou, where jrXaTos corresponds to the Hebrew ni? ' a tablet.' The phrase is repeated in the LXX Prov. xxii. 20, and in some copies also in Prov. iii. 3 ; but as there is nothing corresponding in the Hebrew of either passage, these are probably interpolations from Prov. vii. 3. Wotton's statement that n-Xd- tos occurs in this sense ' passim ' in the lxx is erroneous. From this LXX reading the expression to nXdros rrjs KapSlas is not uncommon in the Christian fathers (e.g. Iren. 1. praef. 3, and other passages quoted by Wotton), and tci wXarrj was doubtless written by Clement here. But it seems not improbable that the expression arose from a very early corruption of the LXX text (a confusion of n-XaTos and ttXokos), since 7rXd| is the natural equivalent of Tn> and is frequently used elsewhere in the LXX to trans late it. S. Paul's metaphor in 2 Cor. iii. 3 is derived from the original of Prov. vii. 3. III. 'But, like Jeshurun of old, you waxed wanton with plenty. Hence strife and faction and open war. Hence the ignoble, the young, the foolish, have risen against the highly- esteemed, the old, the wise. Peace and righteousness are banished. The law of God, the life after Christ, are disregarded. You have fostered jea lousy, whereby death entered into the world.' 4. n-XaTucrpos] 'enlargement, room to move in] i.e. freedom and plenty, opposed to BXlyfris, orevoxapla, dvdy- K-q; as 2 Sam. xxii. 20 irpoeqbBao-dv pe rjpepai BXlifreds pov Kal iyivero Ku- ptos eirio-rrjpiypd pov Kal e^r/yaye pe els nXarvo-pbv Kal i£ei\ero pe, Ps. cxvii. 5 ix SXfyeas iirfKaXeo-aprjv rbv Ill] TO THE CORINTHIANS. 4* ovtws e7rt]yep6t]poves eirl tovs (ppovi/aovs, oi ncoi eni toyc npecBYTepoYc. Bia tovto ndppco a'ttectin h Aikaiocynh Kai elpt]vt], ev tw diroXeiweiv eKao~TOv tov (pofiov tov Oeov Kal iv Trj ir'io'Tei ovtov dfx/3Xvw7rijo-ai /xjjSe iv toTs vofxifxois twv irpoa,TayfxaTU)V avTov iropev- 15 eardai fxt]Ze. irqXiTevea-dai KaTa to KadfJKOv tw XpiaTw, dXXd eKao-TOV (5ahl<^eiv KaTa Tas iiriQvfjiias avTov Tas 12 d?roXei?reic] cMroXeiTTiA. 13 Tricrrei] 7ricm A. 16 ras 7roci7pas] TTjo-jrovripa.0- A. Ki'piof xai iwqKovo-e pov els nXarvo-- pov : comp. Ps. xvii. 20, cxviii. 45, Ecclus. xlvii. 12. See also the oppo sition of iv evpvxdpa and o-Tevo^co- pelo-Oai, Hermas Mand. V. I. 5. ecpayev k.t.X.] A very free quota tion from the LXX of Deut. xxxii. 14, 15, tai alpa oraepvXfjs eiriev (v. 1. eirtov) oivov' Kal ifcpayev 'laxco/3 Kal iverrXr]o-8r) Kal direXaKTio-ev 6 r)yarn)pevos, ekvndvvr), eiraxivBr), eTrXarvvBr). It diverges still more from the original Hebrew. Justin Dial. 20 (p. 237 B) quotes the same passage, but his quotation has no special resemblances to that of Clement. 7. tjjXos k.t.X.] The words occur in an ascending scale : first the inward sentiment of division {tfjXos develop ing into 4>86vos) ; next, the outward demonstration of this (epts develop ing into crrdo-ts) ; lastly, the direct conflict and its results (8ta>yp,ds, oko- rao-rao-'ia, iroXepios, alxpaXao-ia). tfjXos Kal (pBovos] These words oc cur together also below, §§4, 5 : comp. Gal. v. 20, 21, Test. xii. Patr. Sym. 4 d»r6 itavros fijXou Kai (j>86vov. For the distinction between them see Trench N. T. Syn. ser. 1 § xxvi, and Galatians 1. c. ZijXos is ' rivalry, am bition,' the desire of equalling or excelling another. It does not ne cessarily involve the wish to deprive him of his advantages, which is im plied in (pBovos ; but, if unduly che rished, it will lead to this ; § 4 Hid fi/Xos AaufiS (pBovov eo-xev, Plat. Me- nex. p. 242 A irparov piv (rjXos dirb CrjXov Se (pBovos, ^Esch. Agam. 939 o 8' ddjBovrjTos y ovk eVt'^Xos Tre'Xei, Arist. Rhet. ii. 4 id) dv £rjXovo-8at (SovXovrai Kal pr) (pBovelo-Bai. 8. aKaTaoracrla] ' tumult'; Comp. Luke xxi. 9 rroXipovs Kal aKaraorao-ias, 2 Cor. xii. 20 epis, fi/Xos...dKaTacrra- trtai, James iii. 16 oirou yap £rjXos Kal iplBeia, eKel aKarao-raala k.t.X. 9. 01 aripoi k.t.X.] Is. iii. 5 n-pocr- Ko^rei to iraihiov wpos tov Ttpeo-fivrrpi, 6 aripos rrpbs rbv evripov. II. noppa cmeo-nv k.t.XI] Is. lix. 14 Kal r) SiKaioo-vvr) paxpav ddjeo-TrjKev. 13. dp.|3Xu6n aytoy kai AneKTeiNeN ayton. 'OpaTe, dfieXfpol, Z"fjXos 14 reSlov] ircuo'ioi' A. 1 5 TreSiy] iratfita A. Hebrew text are very considerable. 9. Tea irpoercojrcp] The case is diffi cult to account for, except as a very early transcriber's error ; for the form of the Hebrew is the same here as in the following verse, where it is trans lated ovviireo-ev to irpoo-arrov, and the dative though intelligible is awk ward. 11. ovk iav dpBas k.t.X.] The mean ing of the original is obscure, but the LXX translation which Clement here follows must be wrong. The words ' opticas SiiXys stand for nna^ 3»B*n ('doest good, at the door'), which the translators appear to have under stood 'doest right to open'; unless ¦indeed they read nnj for nnD, as seems more probable (for in the older characters the resemblance of 3 and S is very close). At all events it would seem that they intended SicfXjs to refer to apportioning the offerings (comp. Lev. i. 12, where it represents nru and is used of dividing the victim) : and they might have under stood the offence of Cain to consist in reserving to himself the best and giving God the worst : see Philo Qucest. in Gen. 1. § 62—64 (i- P- 43 sq. Aucher), de Agric. 29 (1. p. 319), and de Sacr. Ab. et Ca. 13, 20 sq., (I. p. 171 sq., 176 sq.), in illustration of this sense. The Christian fathers however frequently give it a directly moral bearing, explaining dpBds prf SiiXrjs to refer either to the obliquity of Cain's moral sense or to his un fairness in his relations with his bro ther, e.g. Iren. iii. 23.4 'Quod non recte divisisset eam quae erga fra trem erat communionem,' iv. 18. 3 ' Quoniam cum zelo et malitia quas erat adversus fratrem divisionem ha- bebat in corde, etc.', Origen Sel. in Gen. (il. p. 30) ou SieiXec opBds' rrjs Betas vopoBeo-'ias Kare(ppbvr)0~ev k.t.X. 12. rJcruYao-ov] corresponds to the Hebrew yaT 'lying,' which the lxx have treated as an imperative 'lie still ' ; comp. Job xi. 19. Much stress is laid on iJo-uYacrov by Philo de Sobr. 10 (1. p. 400), and by early Christian expo sitors, e. g. Clem. Horn. iii. 25, Iren. 11. cc.14. SiiXBapev els to 7refii'ov] wanting in the Hebrew and Targiim of Onke- los, but found in the LXX, the Sama ritan and Syriac versions, andthelater Targums. Origen's comment is in teresting : Sel. in Genes. (11. p. 39) iv Ta 'E^paiKcp to XexBiv vnb tov Ka'iv irpbs rbv *A(3eX ou yiypairrat Kal ot 7rept 'AxuXav eheit-av on iv ra diroKpv- cpa) (pao-lv 01 'E/3paiot KetaBai tovto ivraiBa Kara rr)v rav i^8opr)Kovra eK- Soxrjv. These or similar words are plainly wanted for the sense, and can 44 THE EPISTLE OF CLEMENT [IV Kai (pQovoi dZeXcrr\

J\os] Sio.r^\o av Kal ras iepds /3i')3Xour exopev k.t.X. 7. rls o-f k.t.X.] From the LXX of Exod. ii. 14, which follows the He brew closely, inserting however v^e's (or ixBis). Clement has Kpirr)v r) for dpxovra Kal, perhaps from confusion with Luke xii. 14. The lxx is quoted more exactly in Acts vii. 27. The life of Moses supplies Clement with a twofold illustration of his point ; for he incurred not only the envy of the king (dirb irpoo-dnov *apaco), but also of his fellow-countrymen (iv t<3 okou- crat auVdv k.t.X.), as in the parallel case of David below. 9. 'Aapdv k.t.X.] The Mosaic re cord mentions only the exclusion of Miriam from the camp, Num. xii. 14, 15. In this instance and in the next (Dathan and Abiram) the jealous per sons are themselves the sufferers. 11. rbv Bepdnovra k.t.X.] The ex pression is used of Moses several times, e. g. Exod. iv. 10, xiv. 31, Num. IV] TO THE CORINTHIANS. 45 yayey els uBov, Sid to o~Taaridcrai avTOvs irpos tov QepdirovTa tov Qeov Mcovo-fjv. Sid ^rjXos AavelS 6aXiJLbo[v tj/uuov] tovs dyadovs d7roa-ToXov[s. I would supply the lacuna on account of the space. Birr had suggested dpttrrot or peytOTot or Kpdriaroi, and recent editors generally read oi piyieroi. All these seem insufficient for the space, while on the other hand Young's reading eKK\rja ov]Se Svo dXXa i 'O IleVpos] Jacobson. neVpcs Young; but this is hardly sufficient for the - space. 2 iwiiveyKev] Young read iiripeivev; but Mill and others pro fessed to see the H, and Wotton accordingly says ' Proculdubio legendum est has led to the statement made in Volkmar's edition of Credner's Gesch. des N. T. Kanon, p. 5 1 that the MS reads a ovs (a supposed contraction for TrpcoTous). Nothing can be farther from the truth. The word dyaBovs is distinctly legible in full in the MS and must be retained. Such an epithet may be most naturally explained on the supposition that Clement is speak ing in affectionate remembrance of those whom he hadknown personally. Otherwise the epithet seems to be somewhat out of place. 1. neVpos] It will be noticed that the name is supplied by conjecture, only the last two letters being legible. Of its correctness however no doubt is or can well be entertained. Indeed a passage in Peter of Alexandria (de Posnit. 9, see Routh's Ret. Sacr. iv. p. 34), where the two Apostles are mentioned in conjunction, was proba bly founded on Clement's account here, for it closely resembles his lan guage. This juxtaposition of S. Peter and S. Paul, where the Roman Church is concerned, occurs not unfrequent ly. The language of Ignatius, Rom. 4, seems to imply that they had both preached in Rome ; and half a century later Dionysius of Corinth (Euseb. H. E. ii. 25) states explicitly that they went to Italy and suffered martyrdom there Kara, rbv avrov Kai- pbv. This is affirmed also a genera tion later by Tertullian who mentions the different manners of their deaths (Scorp. \$,de Prcescr. 36) ; and soon after Caius (Hippolytus ?), himself a Roman Christian, mentions the sites of their graves in the immediate neighbourhood of Rome (Euseb. .//.is. ii. 25) ; see also Lactant. de Mort. Pers. 2, Euseb. Dem. Ev. iii. 3, p. 116. The existing Acta Petri et Pauli (Act. Apost. Apocr. p. 1, ed. Tischen dorf) are occupied with the preach ing and death of the two Apostles at Rome ; and this appears to have been the subject also of a very early work bearing the same name, on which see Hilgenfeld Nov. Test. extr. Can. Rec. iv. p. 68. But not only was this juxtaposition of the two Apostles appropriate as coming from the Roman Church : it would also appeal powerfully to the Corinthians. The latter commu nity, no less than the former, traced its spiritual pedigree to the combined teaching of both Apostles ; and ac cordingly Dionysius (1. c), writing from Corinth to the Romans, dwells with emphasis on this bond of union between the two Churches : comp. 1 Cor. i. 12, iii. 22. 2. papTupiJo-as] 'having borne his testimony' The word pdprvs was very early applied especially, though not solely, to one who sealed his tes timony with his blood. It is so ap plied in the Acts (xxii. 20) to S. Ste phen, and in the Revelation (ii. 13) to Antipas. Our Lord himself is styled the faithful and true pdprvs (Rev. i. 5, iii. 14), and His paprvpia before Pontius Pilate is especially emphasized (1 Tim. vi. 13). Ignatius speaks of his desire to attain to the rank of a disciple Sid tou paprvpiov (Ephes. 1), where martyrdom is plain ly meant. Doubtless the Neronian persecution had done much to pro mote this sense, aided perhaps by its frequent occurrence in the Revela- v] TO THE CORINTHIANS. 47 7rXeiovas v7r[riveyKev] ttovovs, Kal ovtw fiapTv\pr]a,as\ iirriveyKev'. According to Jacobson ' Hodie nihil nisi Yn restat '- On the other hand Tischendorf sees part of an H. I could discern traces of a letter, but these might belong equally well to an e or an H. tion. After the middle of the second century at all events pdprvs, paprv- pe'tv, were used absolutely to signify martyrdom ; Martyr- Polyc. 19 sq., Melito in Euseb. H. E. iv. 26, Dio nys. Corinth, ib. ii. 25, Hegesippus ib. ii. 23, iv. 22, Epist. Gall. ib. v. 1, 2, Anon. adv. Cataphr. ib. v. 16, Iren. Har. 1. 28. 1, iii. 3. 3, 4, iii. 12. 10, iii. 18. 5, etc. Still even at this late date they continued to be used simul taneously of other testimony borne to the Gospel, short of death : e.g. by Hegesippus, Euseb. H.E. iii. 20, 32, by Apollonius ib. v. 1 8 (several times), and in a document quoted by Sera pion ib. v. 19. A passage in the Epistle of the Churches of Gaul (A.D. 177) illustrates the usage, as yet not definitely fixed but tending to fixity, at this epoch : ovx cnra£ oufie Sis dXXd 7roXXaKts paprv prjo- avres Kal eV Brjpiav avBis dvaXijcpfl/vres. ..out' auYoi pdprvpas eavrovs dveKijpvrrov ovre pr)v tjpiv inirperrov roiira tco dvopari jrpocra- yopevetv avrovs' dXX' e'mori tis rjpdv fit' eVioroXTJs r) Sid Xdyou pdprvpas avrovs rrpoo-elirev, iireirXr)o-o-ov rviKpas' ijfiecos yap rrapexdpovv Trjvrrjs paprvpias rrpoo— r/yoplav Tcj) Xpicrrcp toi mo-rip Kal dXrj- Biva pdprvpi...Kal irreptpvr)o-KovTo rav i£eXrp\v86rav r)8rj paprvpav Kal eXeyov' fKe'ivoi ijSrj pdprvpes oils iv rfj opoXoyiq. 'X.pio-ros rj£ta o-ev dva- Xr)d}6rjvai, iirio-djpayio-dpevos av- rcov Sta rijs e'^ofiou rr)v paprvpiav' r)pets Se bpoXoyoi pirpioi Kal ranei- vol (Euseb. H.E. v. 2). The distinc tion between pdprvs and dpdXoyos, which the humility of these sufferers suggested, became afterwards the settled usage of the Church; but that it was not so at the close of the second century appears from the Alexandrian Clement's comments on Heracleon's account of bpoXoyla in Strom, iv. 9, p. 596 ; and even half a century later the two titles are not kept apart in Cyprian's language. The Decian persecution however would seem to have been instrumen tal in fixing this distinction. Thus the mere use of paprvpelv in this early age does not in itself ne cessarily imply the martyrdoms of the two Apostles ; but on the other hand we need not hesitate (with Merivale, Hist, of the Romans vi. p. 282, note 2) to accept the passage of Clement as testimony to this fact. For (1) Clement evidently selects ex treme cases of men who ecos Bavdrov r)X8ov ; (2) The emphatic position of paprvprjo-as points to the more defi nite meaning; (3) The expression is the same as that in which Hegesip pus describes the final testimony, the martyrdom, of James (Euseb. H.E. ii. 23 Kal ovras ipaprvprjo-ev) and of Symeon (Euseb. H.E. iii. 32 Kal outco paprvpet) ; (4) Dionysius of Corinth couples the two Apostles to gether, as they are coupled here, say ing ipaprvprjo-av Kara rbv avrov Katpbv (Euseb. H. E. ii. 25% where martyr dom is plainly meant and where pro bably he was writing with Clement's language, in his mind. The early patristic allusions to the martyrdoms of the two Apostles have been already quoted (p. 46). It should be added that S. Peter's martyrdom is clear ly implied in John xxi. 18, and that S. Paul's is the almost inevitable con sequence of his position as described by himself in 2 Tim. iv. 6 sq. 43 THE EPISTLE OF CLEMENT [v irropevdr] els tov 6(peiX\6fxevov\ tottov Ttjs So^rjs. Aia Z^ijXov [Kal 6] llavXos v7rouovfjs fipafieTov [v7reSei]£ev, eTTTaKis Sea-fid (popea-as, [ cum majore parte tou y spatioque duarum lite- rarum, SevBets. Restituo igitur TJ. For an explana tion of the metaphor see Aristot. Gen. An. ii. 6 (I. p. 743I Kal yap 01 ypa(pe~is VTToypayjravres rats ypappals ovras iva- Xeicponcrt tois Yjacopacri to £aov.~ The sister art of sculpture supplies a simi lar metaphor in uWoruVcoo-is/the first rough model, 1 Tim. i. 16, 2 Tim. 1. 13. VI. ' But besides' these signal in stances, many less distinguished saints have fallen victims to jea lousy and set us a like example of forbearance. Even feeble women have borne extreme tortures without flinching. Jealousy has separated husbands and wives : it has over thrown cities, and uprooted nations.' 5. ttoXu TrXrjdos'] The reference must be chiefly, though not solely, to the- sufferers in the Neronian persecu tion, since they are represented as contemporaries of the two Apo stles. Thus iv rjpiv will mean 'among us Roman Christians ', and the oIkLoi koI p&o-avoi are the tortures described by Tacitus Ann. xv. 44. The' Ro man historian's expression fmulti- tudo ingens' is the exact counterpart to Clement's 7roXu irXrjBos. TroXXaXs aiKi'ats k.t.X.] 'by or amid many sufferings? Previous editors have substituted the accusative, 7roX- Xds alKias ; but, as the dative is fre quently used to denote the means, and even the accessories, the circum stances (see Madvig Gr. Synt. § 39 sq.), I have not felt justified in alter ing the reading. In this case Sid j^Xos nadbvres will be used absolute ly, and n-oXXats alKtais k.t.X. will ex plain U7rd8eiypa iyevovro. 8. vedviSes; TTai8to-Kaif The first word 4-2 52 THE EPISTLE OF CLEMENT [vi Tradovo-ai, iTTi tov Ttjs TTicrTews fiefiaiov Spopov KaTr\VTt\- [crav] Kal eXafiov yepas yevvalov ai do~deveis tw o~wfiaTi. FfjXos dirriXXoTpicocrev ya/ueTas dvSpwv Kai rjXXoiwo-ev to prjdev vtto tov TraTpos npiwv 'ASafJ., toyt[o] nyn octoyn Ik twn octIcon m[oy] kai CApI Ik thc CApKo'c moy- 5 'CijXos Kal epis iroXeis fxeyaXas KaTecrTpeyj/ev Kal edvt] fxeyaXa i^epi^wo-ev. 5 bariav] oflTaiwx A. 6 Ipts] epeio- A. 12 evKXerj] evKXau] A. in the MS is AAHAlAec, not AANAlAec as represented by all previous col lators (including Tischendorf). This indicates some carelessness in the scribe at this point, and is an ad ditional reason for discrediting the reading Aai>ai8es Kai Aiprai, which yields no tolerable meaning. I have therefore adopted the acute emen dation of Wordsworth (on Theo critus xxvi. i) yvvdiKes, vedviSes, Trat8l- o-koi, as highly probable and giving an excellent sense ; 'Women, tender maidens, even slave-girls': comp. August. Serm. cxliii (V. p. 692 sq.) ' Non solum viri sed etiam mulieres et pueri et puella marty res vicerunt,' Leo Serm. lxxiv(l. p. 294) ' Non so lum viri sed etiam fcemina nee tan tum impubes pueri sed etiam tenera ¦virgines usque ad effusionem sui sanguinis decertarunt' ; quoted by Wordsworth (1. c). For the meaning ofirai8i'o-Ki/in Hellenistic Greekseethe notes Galatians iv. 22. Under any cir cumstances the reading of the MS can hardly be retained. Besides the awk wardness of expression, the Danaids and Dirce would be no parallel to the Christian martyrs. Clement of Alexandria indeed (Strom, iv. 19, p. 618) mentions the daughters of Da- naus with several other examples of womanly bravery among theheathens, and in the earlier part of the same chapter he has quoted the passage of his Roman namesake (§ 55) relating to Esther and Judith; but this does not meet the difficulty. It has been suggested again, that these may have been actual names of Christian women martyred at Rome : but the names are perhaps improbable in them selves, and the plurals cannot well be explained. It has been thought again that female martyrs were made to personate these mythical charac ters, as a scenic spectacle, and pun ished in this guise ; but, though the legend of Dirce was not ill adapted to such a purpose, the story of the- D anaids would be unmanageable ; and even were it otherwise, there is no evidence of such a practice ; while moreover the expression in itself is harsh and unnatural. I. Karijvrqo-av K.r.X.] The verb Karavrdv signifies to arrive at a desti nation, and the corresponding sub stantive Kardvrqpa is ' a destination, a goal,' Ps. xix. 6 : comp. Schol. on Arist . Ran. 1026 (993) iXdiai crTi;(j/8oi/ io~rav- rai, oucrai Kardvrrjpa roil dpopov. Here d(3e/3aios Spdpos ' the sure course,' i.-e. the point in the stadium where the victory is secured, is almost equi valent to ' the goal.' For Karavrdv eVi comp. 2 Sam. iii. 29, Polyb. x. 37. 3,, xiv 1. 9. 4. touto vvv k.t.X.] From the lxx vn] TO THE CORINTHIANS. 53 VII. TavTa, dyaTTt]TOi, ov fxovov v/j.ds vovdeTovv- Tes iTTia-TeXXofjiev, dXXaKai eavTOvs \vTTOjxvt]a'KOv[Tes\\' io iv 'yap tw avTw ecr/Jiev crKafifxafri], Kal 6 avTos riixiv dywv €7r/K€t[Tat]. Aio aTroXe'iTTWfxev Tas Kevds Kfaij [xaTaias (ppovTiSas, Kal eXdco^fxev] iirl tov evKXetj Kal of Gen. ii. 23, which corresponds with the Hebrew. 6. t^jXos Kai epis] The two words occur together, Rom. xiii. 13, 2 Cor. xii. 20, Gal. v. 20 : see above, § 3. 7rdXets peydXas k.t.X.] See Ecclus. xxviii. 14 rroXeis dvupds KaBetXe Kai otKias peyto-rdvav KOtrio-rpe^re. 7- e'|epifcocrej,] For the form see Tis chendorf Nov. Test. I. p. lvi (ed. 7), A. Buttmann Gramm. p. 28 sq. Most editors needlessly alter the MS read ing to e'£eppifcocrei/. Compare peyaXo- prjpova § 15, (pvXXopoel § 23 and ii. VII. 'While instructing you, we, would remind ourselves also. We are all entered in the same lists ; we must all run on the straight path ; obeying the will of God and respect ing the blood of Christ. Examples of penitence in all ages are before our eyes. Noah preached repentance to his generation: Jonah to the men of Nineveh. All whosoever listened to them were saved.' 9. iirropvrjo-KovTes] Comp. Orph. Hymn, lxxvii. 6 (p. 345, Herm.) cpiXd- ypvnvos vTropvijo-Kovo-d re rrdvra (a refer ence given by Hefele). So also pvr]- o-Kopai in Anacr. ap. Athen. xi. p. 463 A pvrjo-Kerai ev(ppoo-vvr]s (which editors perhaps unnecessarily alter into prjo-erai or pvijo-erai). But as our scribe blunders elsewhere in adding and omitting letters under similar circumstances (see above p. 25), we cannot feel sure about the reading. 10. o-Kappari] 'lists' The o-xdppa is the ground marked out by digging a trench or (as Krause supposes) by lowering the level for the arena of a contest : see Boeckh Corp. Inscr. no 2758, with the references in Krause Hellen. I p. 105 sq., and for its meta phorical use Polyb. xl. 5. 5 ouSe eVi tou o-Kapparos av to 8r) Xeyopevov, Epict. Diss. iv. 8. 26 els too-ovto (TKappa TrpoeKaXelro rrdvra ovrivaovv. A large number of examples of this metaphor in Christian writers is given by Suicer s. v. This word and many others referring to the games, as agonotheta, epistates, brabium, etc., are adopted by the Latins (see esp. the long metaphor in Tertull. ad Mart. § 3), just as conversely military terms are naturalised from Latin into Greek: see Ign. Polyc. 6 with the notes. In the phrase u7rep ra io-Kap- peva Trr)8dv, aXXeo-Bat (e.g. Plat. Crat. p. 413 A, Lucian Gall. 6; see below on Kavdv), ' to do more than is required or expected,' rd io-Kappeva is the trench cut at the end of the leap beyond the point which it is supposed the great est athlete will reach (Pind. Nem. v. 36 paKpa 8r) avroBev aXpaB' VTroo-KaTT- roi rts' e^co yovdrav iXa(ppbv bppdv). Krause indeed (Hellen. 1. p. 393) interprets rd io-Kappeva of the line marking the leap of the preceding combatant, but this explanation does not account for the metaphorical use. II. eTTtKeirai] 'awaits'; as Ign. Rom. 6 d TOKeros poi eirlKetTat : comp. Heb. xii. I rbv irpoKelpevov r)piv d- yava, Clem. Rom. ii. § 7 *'" %epo-lv 6 dyav. Kevas ko.1 pdraias] 'empty and fu tile] the former epithet pointing to the quality, the latter to the aim or ef-' 54 THE EPISTLE OF CLEMENT [vii a-epLvov t[tjs TeXeuS\o-ews rj/jLwv Kavova. [yivwo~K and one or two doubtful passages), but occurring in this one epistle near ly twenty times. The idea of subjection to God is thus very prominent in Cle ment, while the idea of sonship, on which the Apostolic writers dwell so emphatically, is kept in the back ground : See Lipsius p. 69. This fact is perhaps due in part to the subject of the epistle, which required Clement to emphasize the duty of submission; but it must be ascribed in some de gree to the spirit of the writer himself. 9. Ncoe iKqpv^ev k.t.X.} The Mo saic narrative says nothing about Noah as a preacher of repentance. The nearest approach to this concep tion in the Canonical Scriptures is 2 Pet. ii. 5, where he is called 8ikoio- o-ui/ijs Kr)pv£. The preaching of Noah however is one of the more promi nent ideas in the Sibylline Oracles ; see especially i. 128 sq. Ncoe Sepas 8dp- crvvov ebv Xaoicri re Trdai Krjpv^ov perdvoiav k.t.X. This passage, though forming part of a comparatively late poem, was doubtless founded on the earliest (pre-Christian) Sibylline (iii. 97 — 828 of the existing collection) Which is mutilated at the beginning and takes up the narrative ofthe world's history at a later point than the deluge. Indeed this earliest Sibyl(iftheclosing passage of the book still belongs to the same poem) connects herself with the deluge by claiming to be a daughter-in-law of Noah (iii. 826). As these Oracles were known to and quoted by Clement in another part of this epistle (see the note after § 57), it seems probable that he, per haps unconsciously, derived this con ception of Noah from them. To this same source may probably be traced the curious identification in Theophilus ad Antol. iii. 19 Ncoe ko- rayyiXXav rois rbre dvBpairois peXXetv KaraKXvo-pbv eo-eo-Bai TTpoe(pr]revo-ev av rols Xiyav' Aevre KaXel upas o Geos els perdvoiav' Sib oiKelas AevKaXlav e- KXr)8r] ; for Theophilus has elsewhere preserved a long fragment from the 56 THE EPISTLE OF CLEMENT [vn £ev fieTavoiav, Kal ol viraKOvaavTes ia~wQr\amav . '/Was Nivev'iTais KaTao-Tpo(pt]v eKtipu^ev, ol Se jxeTavoriaravTes iiri toTs d/j.apTrifxao'iv avTcov ipiXaaavTO tov Oeov t/ce- Teucrai/Tes Kal 'eXafiov o~WTripiav, Kalwep dXXoTpioi tov Oeov ovTes. 5 VIII. Ol XeiTOvpyol ttjs ^a'^iTos tov Oeov Sia 6 XetToupyofJ Xiroupyoi A. lost opening of the earliest Sibylline (ad Autol. ii. 36), and this very passage incorporates several frag ments of hexameters, e. g. AeuTe KaXei . . .Qebs els perdvoiav. As Josephus also quotes the Sibyllines, he too in his account of Noah (Ant. I. 3. 1 eiretBev eVi rb KpeXrrov avrovs rr)v 8idvotav Kal ras tt panels pera(pepetv, quoted by Hil genfeld here) may have been influ enced by them. For the Mohamme dan legends of Noah, as a preacher of repentance, see Fabricius Cod. Pseud. Vet. Test. I. p. 262. To the passages there collected from apocryphal and other sources respecting Noah's preaching add this from the Apo calypse of Paul § 50 (quoted also by Hilgenfeld) e'ycJ elpl Ncoe. ..Kai ouk eTravo-dpr/v rots avBpdrrots Krjpito-o-eiv' MeravoelrefiSov yap KaraicXvo-pbs ipx€~ to.i (p. 68, ed. Tisch.). A passage cited by Georg. Syncell. (Chron. p. 47 ed. Dind.) from Enoch, but not found in the extant book, seems to have formed part of Noah's preach ing of repentance: see Dillmann's Henoch pp. xxxviii, Ixi. See also below § 9, with the note on rraXtyyeveo-ia. 2. Karao-rpo(prjv] ' overthrow, ruin;' comp. Jonah iii. 4 Kal Ntvevr) Kara- orpacpjjereTai. 4. a'XXoTpiot r. ©.] ' aliens from God' i.e. 'Gentiles': comp. Ephes. ii. 12 a7T7;XXoTpio)pe'j/ot rrjs TToXirei- as rov TcrparJX. . .Kal adeotivra Koo-pa. Both dXXoTpioi and dXXdcptXoi are thus used, as opposed to the cove nant-people. VIII. 'God's ministers through the Spirit preached repentance. The Almighty Himself invites all men to repent. Again and again in the Scriptures He bids us wash away our sins and be clean; He pro claims repentance and promises for giveness.' 6. ol Xeirovpyoi] i.e. the prophets ; though they are not so called in the lxx or New Testament. 9. f8aAmcon moy- nAycAcBB Ano tcon noNHpicoN ymcon, ma9btb kaAon nOI6?N, IKZHTHCAT6 KpiCIN, pYCAC96 AAIKOYMBNON, KpiNATB opcbANoo ka! Aikaicocatb xhPa' K&i Abytb ka'i [A]ieAerxet°Me'Ni Aerei' ka! Ian cocin [ai] amapti'ai ymcon ojc cJioinikoyn, [coc] io Xiona AeyKANco' Ian Ae cocin coc kokkinon, coc I'pioN Aey- 4 Xaou ayiov] Clem. Al. 152. \aaayia A. 5 \oi(rao-8e] \ovcra,o-8ai A. yevioBe] yeveaBai A. &, P- 267); which we know from other sources to have belonged to this false Eze kiel (see Fabric. I.e. p. n 18); though Justin himself from lapse of memory ascribes it to our Lord, perhaps con fusing it in his mind with Joh. v. 30. (On the other hand see West cott Introd. to Gosp. p. 426). So too apocryphal passages of other pro phets, as Jeremiah (Justin. Dial. 72, p. 298) and Zephaniah (Clem. Alex. Strom, v. 11, p. 692), are quoted by the early fathers. The passage of Je remiah quoted by Justin must have been an interpolation, such as I sup pose was the case with Clement's citation from Ezekiel; for he writes avrrj r) TrepiKOTrr) r) eVc rav Xoyav tov 'lepepiov eri iurlv iyyeypappivr) ev Tio-tv dvriypddjois rav iv o-vvayayais 'lov8alav, TTpb yap oXlyov xpdvov ravra it-eKoyjrav k.t.X. On the apocryphal quotations in Clement see below §§ 13, 17) 23, 29, 46, (notes). 2. peXavdrepai] The comparative peXavdrepos occurs Strabo xvi. 4§ 12 vm] TO THE CORINTHIANS. 59 kanw. kai Ian GeAHTe ka'i eicAKoycHTe moy, ta ata9a thc Thc cbArecGe- Ian Ab mh 9eAHTe mhAb eicAKoycHTe moy, maxaipa ymac katIAbtat to r<*p ctoma KypiOY IAaAhcbn 15 tayta. llavTas ovv tous dya-rrriTovs avTov j3ovX6/j.evos fxeTavoias fxeTacrx^iv , i&Tripi^ev ™ TravTOKpaTopiKw (3ouXrjfj,aTi avTov. IX. Aio vrraKOVo'coiu.ev Ttj fJieyaXoTrpeTreT Kal ivSopcp (3ovXri(rei avTov, Kal i/ceVat yevofxevoi tov iXeovs Kal Ttjs 20 xprlo~TOTt]TOs avTov TTpoo~Treo~(op.ev Kal iTTio'Tpey^wfjiev iirl TOVS o'lKTip/iXOVS aVTOV, aTTOXlTTOVTeS Tt]V [XaTaiOTTOViaV ttjv Te epiv Kal to els BdvaTOV ctyov ZjjXos. ' ATevlavofxev 8 pfoaaBe] pvo-aadai A. 9 SteXeyxBdpev] .leXexBapev A. 13 0dyecfc?e] aye- aBai A. BeXr/re] 0eXijTai A. 19 Aeons] eXaioucr A. 21 oUnppovs] oiKretppovo A. (p. 772), but I cannot verify Jacob- son's further statement 'hanc formam habes saepius in LXX'. It is derived from the late form peXavos = peXas, on which see Lobeck Paral. p. 139. Another late form of the superlative is peXatvdraTos. o-aKKov] Comp. Rev. vi. 12 Kat d ifXios iyivero peXas cos ctokkos rpt- X<-"os, Is. 1. 3 eVSucrco tov ovpavbv cr ko tos Kal as o-aKKov 8r\aa to irept/3o- Xaiov avrov. It was a black hair cloth. Thus Hilgenfeld's emenda tion Xcikkou is superfluous, besides being out of place, for the comparison is between garment and garment. The o-k6tovs of the existing text of_ Clem. Alex, may at once be rejected. 4. eV erepcp T07rco] Is. i. 1 6 — 20. The quotation is almost word for word from the LXX. 9. SiraicocraTe xVP?] 'give redress to the widow,' preserving the same construction as in Kplvare dpdjavd. The LXX however has the accusative xvpav in the second clause. 10. Xe'yei] sc. d Kupios, which words occur in the LXX of Isaiah in accord ance with the Hebrew. 16. TravroKparopiKd] Apparently the earliest instance of this word. IX. ' Let us therefore obey His gracious summons. Let us contem plate the bright examples of obedi ence in past ages: Enoch who was translated and saw not death : Noah through whom a remnant was saved in the ark.' 21. paraioTTov'tav] The word occurs in Classical writers, e.g. Plut. Mor. 119 E, Lucian Dial. Mort. x. 8 (1. p. 369) ; comp. Theoph. ad A utol. ii. 7, 12, iii. 1. Polycarp, Phil. 2, appa rently remembering this passage has an-oXm-dires rr)v Kevr/v paraioXoylav Kal rr)v Tav iroXXdv TrXdvTjv. But this does not justify a change of reading here ; for paratoTroviav is more appro priate, and a transcriber's error is more likely in the MSS of Polycarp (all derived from one very late source) than in our copy of Clement : nor is it impossible that Polycarp's memory deceived him. MaTaioXoyia occurs I Tim. i. 6. 22. drevio-apev k.t.X.] Clement of 6o THE EPISTLE OF CLEMENT [IX els tous TeXelias XeiTOVpyrjcravTas Ttj jj.eyaXoTrpe7reT co^rj avTov. Xafioofxev 'E.vu>x> os ev viraKofj SUaios evpedeis fxeTeTedt], xai oirvj ^pedt] avTov OdvaTOs. Nwe ttio-tos evpedeis Sid Ttjs XeiTOvpylas auTou iraXiyyevecriav Koo~fJ.(a eKtjpvpev, Kal Siecrooo-ev Si avTov 6 Seo~TTOTtjs Ta eiaeX- 5 66vTa iv 6fj.ovoia ^5a els Ttjv ki(3u)tov. X. 'Afipadfx, 6 (plXos Trpoo~ayopev6eis, ttiCtos ev- 1 \etrovpyrjo-avras] \tTovpyri!< (with Gataker's note). For Christian uses see Suicer s.v. Any direct reference to the baptismal water (Xourpw rraXiyyeveo-las, Tit. iii. 5), as typified by the flood (comp. 1 Pet. iii. 21), seems out of place here; but TraXiyyeveo-la appears to allude indirectly to the renewal of the Corin thian Church by repentance. See the next note. 6. iv bpovota] An indirect reference X] TO THE CORINTHIANS. 6l peorj iv tu> ovtov vtty\koov yevecrdai toTs prj/uao-iv tov Oeov. oxjtos Si vTraKofjs i^fjXdev e/c t»js yrjs avTov Kal io e«r tjjs crvyyevelas avTov Kal ck. tov o'ikov tov iraTpos avTov, ottws yfjv oXiyriv Kal crvyyeveiav dcrdevtj Kal oikov fj.iKpov KaTaXnrwv KXqpovo/Micrri Tas iirayyeXias tov Oeov. Xeyei yap avTW' "AneA96 Ik thc thc coy kai Ik thc cyrreNeiAc coy ka'i Ik toy oi'koy toy nATpo'c coy eic thn io avyyevelas] avyyevtaa A. 12 iirayyeXias] 67ra77eXeiao- A. to the feuds at Corinth. Even the dumb animals set an example of concord : see below § 20 to eXdxio-ra rdv £aav ras cruveXeucrets avrdv iv opovoia Kal elprjvrj TroiovvTai. The word opovoia is of frequent occurrence in Clement. X. 'Abraham by obedience left his home and kindred, that he might inherit the promises of God. Not once or twice only was a blessing pronounced upon him for his faith. He was promised a race countless as the stars or the sand in multitude, and in his old age a son was granted to him.' 7. d cpiXos] From Is. xli. 8 'Abra ham my friend' (LXX bv r)ydm]o-d) : comp. 2 Chron. xx. 7. See also James ii. 23 Kal cpi'Xos 0eou eKXrjBr), and below § 17 cpi'Xos Trpoo-rjyopevBrj rov Qeov. In the short paraphrase of the Alex andrian Clement this chapter relating to Abraham is abridged thus, 'Afipaap bs Sid ttIo-tiv ko.1 (piXo^evlav (piKos Qeov 7Tarr)p 8e tou 'io-aaK Tvpoo-rjyopevBr) ; and it has therefore been suggest ed to read 6y cblAOc for o cfilAoc. But no alteration is needed. Abra ham is here called ' the friend' abso lutely, as among the Arabs at. the present day he is often styled ' El- Khalil' simply: see d'Herbelot s.v. Abraham, and Stanley's Jewish Church 1. p. .13. So too Clem. Horn- xviii. 13 ovras 8vvarai...ov8e 'Evdx o evapeo-TTjo-as pr) eiSeVat oure Ncoe d Si- Katos pr) iTrlo-rao-Bai aire 'Afipactp 6 cpiXos pr) o-vvievat, which has other resemblances with this passage of the genuine Clement ; Clem. Recogn. i. 32 ' Abraham pro amicitiis quibus erat ei familiaritas cum Deo.' It is an indication how familiar this title of Abraham had become in the Apo stolic age, that Philo once inadver tently quotes Gen. xviii. 17 'Afipaap tov (ptXov pov for tou 7raifids pou and argues from the expression, de Sobr. 11 (1. p. 401), though elsewhere he gives the same text correctly de Leg. All. iii. 8 (1. p. 93), Quast. in Gen. iv. 21 (p. 261 Aucher). At a much earlier date one Molon (Joseph, c. Ap. ii. 14, 33) who wrote against the Jews and is quoted by Alexander Polyhistor (Eu seb .Prap.Ev. ix. 19, p.420) interpreted the name Abraham as 7raTpds (piXov, apparently reading DiTUN as if it were DITQN. And in the Book of Jubilees c. 19 (Dillmann in Ewald's Jahrb. ill. p. 15) it is said of this patriarch that ' he was written down on the heavenly tablets as a friend of the Lord.' Later Rabbinical illus trations of this title will be found in Wetstein on James ii. 23, and espe cially in Beer Leben Abraham's, notes 427, 43i, 95°- 13. dneXBe k.t.X.] From LXX Gen. 62 THE EPISTLE OF CLEMENT [x THN HN AN COI AEl'iCO, KAI nOIHCCO C6 BIC 69NOC MBTA Ka\ BY" AorHcco ce ka'i mbtaAynco to onoma coy, kai Ich ByAarHMe- NOC- KAI BYAOrHCCO TOyC. BfAOTOYNTAC C6 KAI KATApACOMAI TOYC KATApCOMBNOYC CB, KAI e f A 0 TH 9 H C ON TAI EN COI nACAl Al cbyAAi thc thc. Kal ttoXiv iv tw Siaxwpio'dijvai ovtov 5 diro Awt emev aiirw 6 Qeos' 'AnaBAb^ac toTc 6d>9AA- moTc coy, i'^e aito toy T6noY,of nyn cy e?, npoc BoppAN ka'i AiBa KAI ANATOAAC KAI 9AAACCAN- OTI nACAN THN THN, HN CY 6pAC, coi Acbcco ay'thn kai tco cnlpMATi coy ecoc AICONOC- KAI noiHCCO to cnepMA coy coc thn ammon thc thc- b! Aynatai io TIC llApl9MHCAI THN AMMON THC THC, KAI TO CnlpMA COY I^A" pi9MH9HceTAi. Kal TraXiv Xeyer 'ElHrAreN d 0e6c ton'ABpa- am ka'i 6?n6N AYTCp' anaBAb^on sic TON Oy'pANON KAI Api'- 9MHCON TOYC ACTlpAC, 61 AyNHCH 6iApi9MHCAI AyToyc' oy'tcoc i 8 dpiuiv] opatuv A. 21 Kpi8eio-r}9] A, as I read it ; but Tisch. and Jacobs. give it Kpi8t)aT\o-. 11 Belou] 8iov A. xii. 1 — 3 with slight but unimportant note on d(piXo£eviav below, § 35. variations. In omitting Kal Seupo 18. n-pds ev k.t.X.] Gen. xxii. 2 id> after tou rrarpos crou Clement agrees ev rav bpiav av av croi e'lrra. with A and the Hebrew against B XI. ' Lot's faith and good deeds which inserts the words. He also saved him from the destruction of reads euAoy^o'ijo-oi/Tai with A against B Sodom and Gomorrah ; while his own (evevXoyT}8r)o-ovrai) but euXoytjpeVos with wife perished and remains a monu- B against A (euXoyijTos). ment to all ages of the punishment 5. iv tco 8iaxcopio-t9?ji/ai] The ex- with which God visits the disobedient pression is taken from Gen. xiii. 14 and wavering.' perd to Siaxapio-Bijvai tov Aar drr' 21. KpijBelo-rjs hid Trupds] Comp. Is. aurou. Ixvi. 16 eV tco 7rupi Kupi'ou KpiBrjareTai 6. dra/3Xe'\J/-as k.t.X.] From LXX Tracra r) yrj. The emendation KavBeto-r/s Gen. xiii. 14 — 16, almost word for for Kpi8elo-rjs is unnecessary as well word. as weak 12. ii-rryayev] From LXX Gen. xv. 22. 7rot?;o-as] A nominative abso- 5,6, with unimportant variations. lute; see Winer § xxviii. p. 194, 16. cpiXo^ei/iai/] i. e. his entertaining A. Buttmann p. 251 sq. the angels : comp. Heb. xiii. 2. Simi- 23. irepoKXiveis] ' swerving aside' , larly of Lot just below, § 11, and of especially in a bad sense; Epictet. Rahato, § 12. The stress laid on this Diss. iii. 12. 7 irepoKKivds %xa irpbs virtue seems to point to a failing in r)8ovr]v. See below, § 47 tous irepoKXi- the Corinthian Church. See also the vets vrrdpxovras d(j> r)pmv. So erepo- X] TO THE CORINTHIANS. 63 15 bctai to cnepMA coy" Ini'cTByceN Al 'ABpAAM tco Gbco, kai 6Aoric9H ayto) bic Aikaiocynhn. Aia tticttiv Kal (piXo£e- viav iSodt] avTw vlos iv ytjpa, Kal Si' V7raKofjs Trpoo~r\- veyKev avTov dvcrlav too Qew Trpos ev twv opewv wv eSei^ev avTw. 20 XI. Aid (piXo^evlav Kal evaefieiav Awt eo-wQr\ e'jc CoSofiwv, Ttjs Trepixwpov Trdartjs Kpidelo-tis Sid irvpos Kal Oeiov TrpoStjXov TTOirjcras 6 Seo-TTOTris, oti tovs iXTrltov- Tas , eV avTov ovk iyKaTaXe'nrei, tovs Se iTepoKXivels VTrapxovTas els KoXacriv Kal alKio'/mov T'$r\o~iv crvveteX- 25 6ovo~r]s yap ovtw Ttjs yvvaiKOs, eTepoyvcofxovos uirapxou- ct]s Kal ouk iv 6/j.ovoia, els touto crtifxeTov iTedrj wcrTe yeveo~6ai auTtjv o~ty]Xy\v dXos ews tjjs tjixepas TavTtjs, els to yvwo~TOv elvai trdo'iv oti ol Sl\jsvxoi Kal ol Sio-Tatov- 25 eTepo7«6poi'os] A is read erepoyvapoo- by Tisch. and Jacobs.,, erepoyvwpov by Vansittart. The last letter appeared to me like c with possibly y superposed. KkivlaClem. Horn. Ep. ad Jac. 15, said of the ship of the Church heeling over, when not properly trimmed. 25. eVepoyvcopoi/os] The word has two senses, either (1) ' dissentient, otherwise-minded', Cyril. Alex. inEs. xlviii (11. p. 642), Hi (11. p. 736) bXoTpb- 7rcos irepoyvdpovas Trap' iKeivovs ; or (2) 'wavering, double-minded', Cyril. Alex. Cord. Cat. in Ps. 1. p. 225 Sii^uyou re ko.1 erepoyvdpovos. As it seems to be defined here by ouk iv opovoia, the first meaning must be adopted ; though Lot's wife was also erepoyvd- pav in the other sense, and as such is classed among 01 Siifrvxoi Kal fitard- fojres below. In iv opovoia there is again an allusion to the feuds at Corinth ; see above § 9. 26. els rovro k.t.X.] Here coo-re is dependent not on eis touto, but on o-ripewv iredf] ; and eis tovto ' to this end' stands independently, being afterwards explained by els rd yva- o-rov eivai k.t.X. 27. easrfjs r]p.Tavrrjs] A pillar of salt identified with Lot's wife'is mention ed as standing in Wisdom x. 7, dn-t- o-Tovo-rjs yjrvxrjs pvrjpelov eo-TTjKv'ia o~TT]Xr> dXos, and in Joseph. Ant. i. 1 1. 4 who says that he himself had seen it. So too Irenasus (Har. iv. 31. 3) speaks of it as ' statua saliS semper manens', which he makes a type ofthe Church. Cyril of Jerusalem also, C'atech. xix. 8 (p. 309), describes Lot's wife ase'or;;- Xirevpevrj fit' alavos. The region a- bounds in such pillars of salt (see Robinson's Biblical' Researches, etc. II. p. 108 sq.). Mediaeval and even modern travellers have delighted to identify one or other of these with Lot's wife. 28. 01 8tyvxoi] The word occurs only twice, James i. 8, iv. 8, in the New Testament. Both the word and the 64 THE EPISTLE OF CLEMENT [XI Tes Trepl Ttjs tou Qeov Svvd/mews eis Kpi/na Kai eis o~r\- ixeiwariv irao-ais Tals yeveals yivovTai. XII. Aid TTio-Tiv Kal (piXo^evlav io~w6ti 'Padfi t] TTopvt]' iKTrepKpdevTWV yap vtto 'lt]arov tov tov Naut] KaTao-KOTTwv els Ttjv 'leptx<*>, €71/01 6 fiaariXevs ttjs yfjs 5 on r]Kacnv KaTacTKOTreva-ai Ttjv xc^Pav clvtwv, Kai i£e- Trefx-^ev dvSpas tous o-uXXtifxylrOfxevous avTOvs, o7rws crvXXrifx(b6evTes davaTwdwcriv. r] ovv (piXo^evos 'Paafi eio~Sepafjievti avTovs eKpvyjsev eis to virepwov vtto Tt)v XivoKoXdjj.t]v. i7Ti(TTadevTwv Se twv irapa tov (Saari- 10 Aeois Kai XeyovTwv [iAoy, bichA]9on 01 KATACKonoi thc 1 o-qpelaoiv] oripioxriv A. 4 iKTTep(p8ivrwv] eKiretpBevrav A. 7 ovK\T)pipopi- vovs] o-vWr/ypopevova A, though just below it has av\\Tipdei>Tuv above. 11 ISov, elarjhBov] See below. 12 77JS, iXo£eviav connects the two aspects, to which the two Apo stolic writers severally direct atten tion, the TTto-ris of the one, the epya ofthe other; comp. §§ 31, 33, 34, 49, (notes). See also the note on the gJhAo- £evla of Abraham § 10. 4. tou tou Naui/] In the LXX Num. xxxii. 12, Deut. xxxii. 44, Josh. vi. 6, etc., he is called 'Ijjo-ous 6 rov Nuu;/, and the same expression is adopted here, though in the genitive it sounds somewhat awkwardly. 6. avrdv] not avrdv, as most edi tors print it ; comp. § 9 and see the note on Philippians iii. 21. 7. tous cruXXT/p-v/fopeVous] i. e. ot cruX- Xrjpifrovrai. For this construction see Winer § xviii. p. 121 and the notes Galatians i. 7. 10. XifoKaXdpj/i/] 'flax-stalks' laid on the flat roof of the house to dry ; see Josh. ii. 6. So Joseph. (Aut. v. 1.2) explains it, Xlvov yap dyKaXiSas eVi rod reyovs etyv%e. The word uVepcoo*' does not occur in the original narrative, which describes the men's lurking s seq Xirepadsa sol.fi. pus !,.reui3driT, ioj pasn aaB Xaq; saSesssd asaq; ut ¦g -axx -tun^ B]inbv ui ;nq 'xxt aq; ui jre re ;ou aailBT aq; '. g \iaf ^sidg; 'aouo Xruo xxt aqi ui smooo jauuoj sqX ¦•SC"^3J Jo so/Csad p-gaj pmoqs sm jiaqjaqM. appap o; ;moiojip 51 sa^rem a^aq SW aq; jo ;xa; aqx [soA.fi, -zz •svrlu cp3 nmrtn. soc/pcp o dvl. 3ymj.11.fmuf Xjuo s^q XXT aqi jo ;xa; Supsixa aqx "Avajqajj reuiSuo aqi ui pajuasaadaj put; uoi; -ipa uEisuamrduio^ aq; ui paqddns qSnoq; 'sSH ;saq aq; ttb ut Sm;ui3M ajB qoiqAV timrin £cp» nUl. nlii. s3±nao>io -IVX TO S31AVM, ll01>JlUl.lL3JLV>l VOX SpJOM aq; (6 -ii -qsof) xxi aq; jo Xdoo siq ui peq aA-eq o; suiaas ;uauiaT3 ;uq; saAjasqo jaipio^ • -ta;;rq aqi a jojaq ap -i;re aq; jo uoqi;adaj aq; ;nq 'sorlodi, puE soc/p

i]f swiao vDiioamnsQoiLa [jicio] Suip-eaj Aq paA-es si AOTunao-e sijj -saids aq; o; ;nq saaSuassaui s,2upi aq; o; ;ou a;noj a;poddo aq; SAtoqs q-eqii-jj aAireireu reuiSuo aq; ui joj '. /tomdmn. m Api3a.ire auop suq aq se 'Aioraavu jo dip -e apEUi aABq ;snui ;uauiai3 '(Suno^ Jaye) pa;dop-e aq -Eunoiq aq; SuiXjddns jo apoui siq; ji [•y.t-x idvj.v» 10 nog[\U 3D soda SBdonn] pgqddns A\\ei9 -uaSaaBasunoBiaqx [-y.-j.-x poo? -u •uopsaadxa Suojm -b a;n;i;sqns A\]svs ;qSiui pu-E suio;snD luais-eg; q;iAV jBiirarej aq X^UESsaoau ;ou pjnoM. ;uauiaT3 ;ng •(sojdt/coo noi. iiif) do;-asnoq aq; uo sb asEfd ¦p3;-c;s ssuipguios sre no ;ou 'noo spuaj y P^om. ixau sip JO£ 'Aiopq aag "y sioteoioj. [soA.fi. qi. zz -siojipa Aq psiiirao qSnoq; 'sw at{; ui pBai aq wso api^xe sqx [9 ;»» 81 •» jo sb n jo a^oj;s ;q3udn aq; aq ipM su ;q3ioi | aq; puB 'pauiaosip aq uso |3 rreq; sjoui 2u;qiou ;nq '. aiqiSaj 3J3AV D0J31 pj. put dAod dAo± DVINVII DI35VNAD 'DVVVH DA0N3W0N -UvdvU DCONJ NtO NV3 DOT 'NIWH DVDHYVY3 DOT DOTlAO IVXDq .kJLnn /injt,i3 inn -Aow oodivu Aox noxio noj. ivx aw sivd oe -OTDVIY 'DVWA NHlAv NI3gVY [lvJ.H]N3j NAO NV3 DOT 'NHlAv NIDAOM[lO±]v>l 0101 N3D3U3113 NOTWA DOW[pdi.] O (VM DOgpcb dyj O 'NHXAvJ. NIyTo" Nhj-1 NIWA NIDOTYIYvdvit NTOWA TDOSO' O DOldA)|] up cpJs otxdotniJ vdAo» d[ot n i] J . sndo/tn snoj, sodji. AiiLiB inyj '[ani-Ltina]? sioj^nn nj)non/ini90^ojLn [noqo Si .IvljNOAsdoii IVX N09VHUV DCofsXvi VYYf] '3W Dpdll '31I3J.H2 DXO 'D3dy[NV OAy IO] N06YH3|3 . UgidnZlLTQ 92 U .I3A3Y3M DOTl[AO DA3YI3]vg dyJ O 'dAoj.Av 3JvJy|3 [nAo AD .DHJ] £9 ¦SNVIHXNraOD 3HX OX [nx 66 THE EPISTLE OF CLEMENT [xn COY, >ol, aTrodefie- voi Trdo-av dXafyvelav Kal TV(pos Kal d69h ymTn- co[c] iroie?Te, oytoo TroiH6HceTAi ym[Tn]- coc Ai'aotb, oytcoc AoGh'cbtai 16 imeUeiav] emeiKiav A. ment's language more closely resem bles the first. The latter part in i Sam. ii. io runs dXX' (dXX' i) a) iv roira Kavxdada 6 Kavxdpevos o-vvielv Kal yivdo-Keiv tov Kupiov Kal rroie'iv Kplpa Kai 8iKaioo-vvr]v iv pecrcp tijs yi)s ; while the corresponding passage in Jere miah diverges still more from Cle ment's quotation. On the other hand S. Paul quotes twice (i Cor. i. 31 KaBds yey pairrai, 2 Cor. X. 1 7) 6 Kavxd pevos iv Kupi'co Kavxdo-6m. The resem blance of Clement's language to S. Paul may be explained in two ways ; either (1) S. Paul does not quote lite rally but gives the sense of one or other passage (1 Sam. ii. 10 or Jer. ix. 23 sq.) ; and Clement, writing after wards, unconsciously combines and confuses S. Paul's quotation with the original text ; or (2) A recension of the text of Jeremiah (or Samuel) was in circulation in the first century which contained the exact words d Kavxdpevos iv Kupt'cp Kavxdo-Ba. The former is the more probable hypo thesis. Iren. iv. 17. 3 quotes Jer. ix. 24 as it stands in our texts. In neither passage does the Hebrew aid in solving the difficulty. In 1 Sam. ii. 10 it is much shorter than and quite different from the LXX. Lucifer pro Athan. ii. 2 (Galland. Bibl. Vet. Pair. VI. p. 180), as Cotelier remarks, seems to have read iK^re'iv with Clement, for he has 'inquirere,' but the coin cidence may be accidental. On the other hand Antioch. Palaest. Horn. xliii (Bibl. Vet. Pair. p. 1097, Paris 1624) quotes directly from 1 Sam. ii. 10, and betrays no connexion with Clement's language (see above p. 11). 15. pepvrjpivoi k.t.X.] Comp. Acts XX. 35 pvqpoveveiv rav Xcryav tov Kvpiov , 'Iticrou, on eiirei' k.t.X. See above § 2 rjSiavXapPdvovres k.t.X. (with the note), where ¦ Clement's language reflects the context of this quotation. 17. iXeare k.t.X.] The same saying which is recorded in Matt. vii. 1, 2, Luke vi. 36 — 38, to which should be added Matt. v. 7 paKapioi 01 e'XerJpowes oti avrdi iXeriBrjo-ovrai, vi. 14 e'dv ydp ddjfjre rots dvBpdirois k.t.X., Luke vi. 31 KaBds BeXere iva rroido-iv k.t.X. As Clement's quotations are often very loose, we need not go beyond the Canonical Gospels for the source of this passage. The resemblance to the original is much closer here, than it is for instance in his account of Rahab above § 12. The hypothesis therefore that Clement derived the saying from oral tradition or from 5—2 68 THE EPISTLE OF CLEMENT [xiii [ymin]- cbc KpiNBTe, oytcoc Kpi9Hce[TAi ymin- cbc xp]HCTeyec9 6, OYTCOC XPh[cT6Y9h]c6TAI yM?N- CO MBTpCp MefTpeTTfi], BN AYTCp MBTpHGHCBTAI YMIN. \Ta\)Tt} t]»7 eVToXtj Kal TOls TTapay- yeX[}iao-iv\ toutois o-Tiipl^wiuiev iau[rovs el]s to Tropeveo~- 6ai vTrnKOOUs [rjfxa]s toIs dyioTrpeTrecn Xoyois av[rov, T~\a- 5 -rreivocbpovovvTes. [] A. i,Ko\ov8T)aapev Nicon. 8 ct^ecr™/] A. dirixei Nicon. See below. 9 KaTi7pw>'To] Tisch. says of the MS reading ' Karripovvro certum est,' ment of Alexandria, Strom, iv. 6 (p. 577), strings together these same six quotations, beginning with Ps. xxxvii. 36 sq. and ending with Ps.xii. 4 sq. (rrapprjo-ido-opai iv avra). In compar ing the two, we observe of the Alex andrian Clement, that (1) In his first passage he restores the text of the LXX, and quotes ko! e'fiy-n/cra outoc k.t.X. ; (2) For the most part he follows Clement of Rome, e.g. in the remark able omission noted below (on aXaXa yevr)6r)ra k.t.X.) ; (3) He inserts be tween the quotations an explanatory word or sentence, of his own ; (4) He ends this string of quotations with the very words of the Roman Clement, raTTeivodjpovovvrav yap ...to irotpviov avrov, without any indication that he is citing from another. 4. eWaTdAeippa] ' a remnant,' i. e. a family or a memorial of some kind, as in ver. 39 rd iyKaraXetppara rdv dcrej3dv i£oXo8peiio-eTai: comp. Ps. xxxiv. 16 tou i£oXo8pevo-ai e'K yijs to pvrjpbo-vvov outcov, quoted by Clement below § 22. XV. ' Let us then attach ourselves to the guileless and peaceful; but avoid hypocrites who make a show of peace. Against such the denun ciations of Scripture are frequent and severe ; against the idle profession of Gpd's service — against the deceitful and proud lips.' 7. Outos 6 Xaos] From Is. xxix. 13, which is quoted also Matt. xv. 8, Mark vii. 6. Clement follows the Evangelists rather than the original text. For the opening words of the Original, e'yytfei pot d Xaos ovros iv rd o-ropari auVou Kal iv rois ^eiXecrti' avrdv ripdo-'tv pe, they give the sen tence in a compressed form outos d Xads (6 Xabs ovros Matt.) tois ^eiXeo-iK pe ripa as here. Both Evangelists have airixei with the LXX, where Clement has aireoriv. Clem. Alex. follows our Clement, modifying the form however to suit his context. In Clem. Rom. ii. § 3 it is quoted exactly as here, except that d Xads ovros stands for outos d Xads. Justin quotes the lxx, Dial. 78 (p. 305). 8. tco o-rbpari k.t.X.] From LXX Ps. lxii. 4, with unimportant variations. 9- euXoyoucrav] for euXdyouv. See Sturz Dial. Mac. p. 58, and the refe- xv] TO THE CORINTHIANS. n KA) Th? r-AOiCCH Ay[t]oJ)N eyB^CANTO AYTON, H Ae KApAl'A AYTCON oyk ey96?A mbt aytoy, oyAe eniCTcb9HCAN In th Aia9hkh AYTOY- "AAAAA r6NH9HTC0 TA Xe'^H TA AoAlA. 'ElO A69p6TCAI KypiOC nANTA TA Xel'^H T<* AdAlA, TACOCCAN MerAAopHMON A, IJ TOYC BindNTAC, THN [-^/ tci SdXia are taken fromtheLXXjPs.xxxi.19. Thosewhich follow are from the LXX Ps. xii. 3—6 i^oXoBpeia-ai Kupios iravra Ta xe^-V Ta SdXia [icdi] yXcocrcrai' peyaXoprjpova rois elirdvras k.t.X. Since in the quotation of Clement, as it stands in the MS, yXcocro-av peyaXoprjpova has no govern ment, it seems clear that the tran scriber's eye has passed from one to X«Xtj tci 86Xia to the other and omit ted the introductory words of the second quotation. I have therefore inserted the words i£oXe8pevo-ai Kupios iravra to x€'A,7 ra SdXia. Wotton and others detected the omission but made the insertion in the form [rat 'e£. K. tt. t. x- ™ SdXia Kal]. This does not explain .the scribe?s error. The Kal before yXcocrcraj' peyaXoprjpova, though found in ab, is marked as to be erased in N and is omitted in many MSS in Holmes and Parsons ; and in our Clement's text of the lxx it must have been wanting. The Hebrew omits the conjunction in the corresponding place. The existing omission in the text of the Roman Clement seems to be as old as the end of the second century, for his Alexandrian name sake (see the note on el8ov do-efirj k.t.X. above) gives the passage, dXaXa yevqvrjra iravra rd X€^-V Ta SoXia Kai yXcocra-ai' peyaXoprjpova k.t.X., inserting a Kal before yXcoWav, though quoting it in the main as it is quoted here. Or we have the alternative ofsupposing that a transcriber of the Alexandrian Clement has independently made a similar omission to the transcriber ofthe Roman. For the form peyaXoprj pova see the note on i£epl£ao-ev § 6. 16. irap' r)piv] 'in our power, our own' It represents the Hebrew UflK. The dative is correctly read also by Clem. Alex, and some MSS of the LXX : but NAB have Trap' rjpav. 18. dwzcrnjcropai] The reading of the MS avaorrjo-opev has arisen from avao-TTjo-ope (see p. 35), whence ava- 72 THE EPISTLE OF CLEMENT [xvi XVI. Ta7reivoJM (Aq. Theod. ava^r]o-erai, Symm. avi^rj), Is. Voss proposed dvereikapev (see Grabe Diss, de Variis Vitiis LXX, p. 38); but even this alteration is not enough, and we should require dviretXev. The follow ing meaning however seems gene rally to have been attached to the words; 'We — the preachers — an nounced Him before the Lord; as a child is He, as a root etc' (see Eusebius and Jerome on the pas sage) ; but Justin Dial. 42 (p. 261) strangely explains cos rrai8lov of the child-like submission of the Church to Christ. The interpretation of Origen ad Rom. viii. § 6 (iv. p. 627) is not quite clear. The fathers of the fourth and fifth centuries gene rally interpret as piCa i" yv SiifVcoo-17 as referring to the miraculous con ception. In the order iv. avr. ds irai8. Clement agrees with NA Justin p. 230 (p. 85, 260 sq., ivdmov ovtov) : and so the old Latin, e. g. Tertull. adv. Marc. iii. 17 (and elsewhere) ' Annun- tiavimus coram ipso velut puerulus etc' : but B has cos ttoiS. iv. out., the order ofthe Hebrew. II. 7rapd to etS. T. dvBp.] The LXX N, Clem. Alex. p. 440, n-apd TrdvTas (K corr. from rrav) robs vlovs rav dvBpd- irav; B, Justin p. 230, Tertull. adv. Marc. iii. 7, adv. Jud. 14, napa tovs vlovs tcoV dvBpaTTav; A, Tertull. adv. Marc. iii. 17, n-apd 7rdvTas dvBpdrrovs ; Justin p. 85, Clem. Alex. p. 252, rrapd tovs dvBpdrrovs. 12. Kai nova] Wanting in the lxx. The words must have crept in from below, ev irbv(p Kal iv TrXriyfj, either by a lapse of memory on Clement's part or by an error in his copy of the LXX or in the transcription of Clement's own text. 13. dB-e'crrpa7n-ai] The original is 13DD D'OS "IflDDD, ' as hiding the face from him ' ox' from us'. The lxx seem to adopted the latter sense, though they have omitted 13DD ; ' His face is turned away', i.e. as one ashamed or loathed; comp. Lev. xiii. 45. 17. dpaprias, dvopias] So B, Justin p. 74 THE EPISTLE OF CLEMENT [xvi Ia9HM6N. nANTBC WC npdBATA !nAANH9HMeN, AN9poonoc TH oAcp aytoy !nAANH9H- ka! KVpioc nApeAoiKeN ayton irtep TCON AMApTICON HMCON. KAI AyTOC AiA TO K6KAKCOC9AI OYK ANOlVel TO CTOMA" COC npdBATON IttI CCbATHN HX9H, KA*! tbe AMNOC e'NANTl'oN TOY KGl'pANTOC ACbCONOC, OYTCOC OYK ANOl'rBI 5 TO CTOMA AYTOY- 6N TH TAneiNcbcBI H KpiCIC AyTOY Hp9H" THN TGNeAN AYTOY Tl'c AlHTHCBTAI; OTI AfpeTAI And THC THC H ZCOH AyTOY" And TOON ANOMICON TOY AAOY MOY HKEI BIC OANA- TON. KA) ACOCCO TOYC nONHpoyC ANT) THC TACbHC AYTOY KAI 6 Kplffis] Kpiaeia A. 230; but Na, Barnab. § 5, Justin p. 85, transpose the words, reading dvo- plas in the first clause and dpaprlas in the second. I. avBparros]' each man', distribu tive ; a Hebraism not uncommon in the LXX ; and the use is somewhat similar in John ii. 25, 1 Cor. xi. 28. 2. uWep tcov dpapridv] The LXX has tois dpapTiais, and so Justin pp. 86, 230, Clem. Alex. p. 138; but Tertull. adv. Prax. 30 ' pro delictis nostris'. 6. eV tj Ta7reivci>crei k.t.X.] This pas sage is also quoted from the LXX in Acts viii. 33 iv rf) raireivdo-ei [outou] r) Kplo-is avrov rjpBrj, where the first avrov should be omitted with the best MSS, so that S. Luke's quotation ac cords exactly with the lxx. For the probable meaning of the LXX here see the commentators on Acts 1. c. ; and for patristic interpretations of yeved, Suicer I. p. 744, s.v. The Hebrew is different. 8. rJKei] r)xBr] lxx and Tertull. adv. Jud. 10 ; but ^Ket is read by Justin pp. 86, 230, though elsewhere he has r)x8r) p. 261 (MSS rjxBrjv), comp. p. 317 oti dird Tcoi, dvopidv tov Xaov axBrjo-erai els Bdvarov. As rJxBr) may easily have been introduced from ver. 7, ^Ket was perhaps the orig inal reading ofthe LXX; and so it stands in some MSS in Holmes and Parsons. 9. Kal 8do-a k.t.X.] The LXX clearly means that the wicked and the wealthy should die in requital for His death : as Justin Dial. 32 (p. 249) dvrl rov Bavdrov avrov tovs ttXov- o-lovs BavaraBrjo-eo-Bai. Thus the refer ence to the crucifixion of the thieves and the entombment in Joseph's grave, which the original has sug gested to later Christian writers, is rendered impossible in the LXX. This application however is not made in the Gospels, where only ver. 12 iv rois dvopois eXoyio-Brj is quoted in this connexion, nor (I believe) in any fa ther of the second century nor even in Tertullian or Origen. II. ouSe evpiBrj SdXos] So A in the LXX, but NB (corrected however in N by later hands) have simply ou'Se SdXov, following the Hebrew more closely. In 1 Pet. ii. 22 are the words os dpaprtav ovk iTro'ir\o-ev ouSe evpiBrj 86Xos iv tco o-ropari auYou,though this is not given as a direct quotation and may have been intended merely as a paraphrase, like much of the context. But it is quoted by Justin also Kal ovx evpiBrj SdXos p. 230, and ou'Se evpiBrj SdXos p. 86, though in a third passage he has ou£e 86Xov p. 330. xvi] TO THE CORINTHIANS. 75 10 toyc nAoyci'oyc anti toy ©anatoy aytoy- oti anomi'an oyk InofHCBN, oy'Ae eype9H AoAoc bn to) ctomati aytoy- kai KypiOC BoyABTAI KA9Api'cAI AYTON THC nAHTHC- BAN ACoTB nepi AMApTIAC, H VYX" YMCON OyeTAI CnlpMA MAKpdBlON. ka) KypiOC BoyAbtai AdpeAeTN And toy noNoy thc TYX"C AYTof, AbTZai 15 aytco cbcoc ka) nAACAi th cyNBcei, Aikaicocai Ai'kaion ey Aoy- A6YONTA noAAoTc- KA) TAC AMApTl'AC AyTOON AyTOC ANOl'cBI. AlA TOYTO AYTOC KAHpONOMHCBI noAAoifc ka) tojn icxYptoN Mepiei ckyAa- an9' con nApeAo9H eic 9anaton h YYX" aytoy kai toTc 13 6 ferai] eij/erai A, And so likewise Tertull. adv. Jud. 10 'nee dolus in ore ejus inventus est,' Origen 1. p. 91 c, 11. pp. 250 d, 287 C, and Hippol. in Psalm. 7 (p. 191 Lagarde). The passage of S. Peter might have influenced the form of quotation and even the reading of the MSS in some cases : but the pas sages where ouSe evpiBrj SdXos appears are so numerous, that we must sup pose it to have been so read in some copies of the lxx at least as early as the first century. This reading is found in several MSS in Holmes and Parsons. 12. TrjsirXTjyrjs} So Nb Justin pp. 86, 230 ; but A (LXX) has and rfjs irXrjyrjs. For Ka6apl£eiv or KaBatpeiv tivos comp. Herod, i. 44. So the intransitive verb Kat9apeueti» (Plato Epist. viii. p. 356 e) and the adjective KaBapos (Herod, ii. 38) may take a genitive. Score] So also lxx (Nab) and Jus tin pp. 86, 230 (MSS, but many edd. Son-ai). Eusebius comments on this as the LXX reading, and Jerome dis tinctly states it to be so. Accordingly it was interpreted, ' If ye make an offering' (or, translated into its Chris tian equivalent, ' If ye be truly con trite and pray for pardon'). With Sovvai rr.epl comp. Heb. v. 3 nepi e'au- rov irpoo-djepeiv nepi dpapridv. The meaning of the original is doubtful, but Scire seems to be a rendering of D'BTI taken as a second person, ' thou shalt give'. The reading 8coYai 'give himself, which some editors here would adopt, is quite late and can hardly stand. 13. Kvpios PovXeTat k.t.X.] The LXX departs very widely from the Hebrew, but its meaning is fairly clear. For ddjeXetv dno, 'to diminish from', comp. Rev. xxii. 19, Exod. v. 11, and so fre quently. Tertullian however reads rrjv ijrvxrjv, ' eximere a morte animam ejus', adv. Jud. 10. nXdcrat (sc. auTOf) stands in the present text of the LXX (Nab), and in Justin pp. 86, 230, nor is there any indication of a different reading : but, as JDt}" stands in the corresponding place in the Hebrew, the original reading of the Lxx was probaby 7rX^crat, as Grabe suggested (Diss, de Vit. Var. LXX,p. 39). Com pare the vv. 11. pda-o-ei and pncrcrei in Mark ix. 18. 18. Tots dfdpois] iv tois dvdpois LXX (Nab), Justin pp. 86, 231, (though in the immediate neighbourhood of the first passage he has perd tcoc dvopav, p. 85): perd dvopav, Luke xxii, 37, (t Mark xv. 28f). . 76 THE EPISTLE OF CLEMENT [xvi ANOMOIC !A0pc9H- KAI Ay-TOC AMApTIAC noAAcoN ANHNer"KBN KAI Aia tac amapti'ac aytcon nApeAo9H. Kal iraXiv avTos pavwv A. 19 dXrjBivos] aXijBeivoo- A. dXr/Bivos Kal Clem. Alex. 611. 21 KaTrryopei Xeyuv] See below. oi)d" el] See below. be taken for granted as the ordinary garb of his office. Clem. Alex, after prjXara.is adds Kal rpixdv KaprjXelav ¦nXeypao-iv, as after 'le£eKtr)X he adds Kal 'ladvvrjv, the former interpolation preparing the way for the latter. 14. 'EXio-ate'] A frequent form in the best MSS of the lxx (with a single or a double cr), e. g. 2 Kings ii. 1 sq. The editors have quite needlessly changed it into 'EXio-craiW, which is the form in Clem. Alex. tovs npoqbrjras] Epiphanius has been thought to refer to this passage in Har. xxx. 15, auVds (KXrjpr/s) eyKco- pidfei 'HXiav Kai Aa/3iS Kal 2ap\jrdv Kal irdvras rovs npodjijras k.t.X. ; but the reference must be to the spurious Epistles on Virginity, where Samson, as well as the others, is mentioned by name (see above p. 15). 15. tous pepaprvprjpivovs] 'borne witness to, approved', whether by God or by men; see below §§ 18, 19, 44, 47, Acts vi. 3, Heb. xi. 2, 4, 5, 39, 3 Joh. 12, etc. Here the testimony of God's voice in Scripture seems to be intended, as appears from the examples following. 16. djiXos npoo-rjyopevBrj] Comp. James ii. 23, and see above § 10 with the note. 17. rfjv 86£av] i.e. the outward ma nifestation, the visible light and glory which betokened His presence; as e.g. Exod. xvi. 7, 10, xxiv. 16, 17, xxxiii. 19, 22, xl. 28, 29, Luke ii. 9, 1 Cor. xv. 40 sq., 2 Cor. iii. 7 sq., etc. TaTreivocppovcoi/] A favourite word with Clement; see § 2, 13 (twice), 16 (three times), 19, 30, 38, 48. In like manner raneivo(ppoo-vvrj and ra-. nelvaais occur several times. The transcriber reads raneivodjpav covhere, as he reads ranetvodjpov ov § 19. In both cases his reading must be cor rected. This verb occurs only once in the lxx (Ps. cxxxi. 2), and not once in the New Testament. e'yeo Se k.t.X.] quoted exactly from the lxx Gen. xviii. 27. 19. 'Ico/3 r) v k.t.X.] A loose quotation from Job i. I, where Nb have dXijoV vbs apepnros SIkoios Beoo-epr/s, and A apepnros SUatos dXrjBetvbs c9eocre/3ns. 21. KOT-qyopet Xe'ycov] I prefer this to Karrjyopdv Xeyei or Karrjyopdv etnev. Wotton is certainly wrong in saying 78 THE EPISTLE OF CLEMENT [xvn miac HMepAC h zooh ayto[y]. Mwvo'tjs nicToc In oAcp [tco ofKco] aytoy eKXrjdrj, Kal Sid tjjs \uTrrjpe\crias avTov eKpivev 6 Oeos A[iyv7TTOv] Sid twi/ fxaa-Tiywv Kal ™y [a'iKi]o-fxaTwv avTwv. dXXa KaKe\ivos\ So^aadeis fxeya- Aws ovk ifx[eya]Xopt]fxovt]o-ev, dXX' elirev, e[/c tjjs] f3aTOv 5 Xptl/xaTio'fxov avTW StSo[fxe\vou, Tic eiMi erco, oti mb i VTTTjpefflas] Wotton. 3 AtyvnTov] Wotton. See below. that he could read einev in the MS. There is no trace of the word and cannot have been any. He must have made some confusion with the elnev below, which is blurred. ou'Sels k.t.X.] A loose quotation from the lxx Job xiv. 4, 5. ouS' et] All the best mss of the LXX agree in reading idv koI, which many editors have preferred here. On the other hand Clem. Alex. Strom. iv. 16 (p. 610) has ouS' ei, and, as in the rest of this quotation he follows his namesake pretty closely where he departs from the LXX, he probably did so in this instance. Origen, who frequently quotes the text, generally has ovo* av (e.g. II. p. 829) or ot!8' et (ill. pp. 160, 685), but sometimes omits the negative. The passage is one of very few outside of the Penta teuch quoted by Philo, de Mut. Nom. 6(1. p. 585), who reads rls yap. ..Kal av... 1. mo-rbs k.t.X.] He is so called Num. xii. 7 ; comp. Heb. iii. 2. 2. uTnjpecri'as] Comp. Wisd. xiii. 11, xv. 7. Other suggestions for fill ing the lacuna, such as irpoo-rao-ias and Bepanevo-ias, are not so good. 3. AtyvTTTov] So Wotton correctly supplied the lacuna. Compare § 11 Kp 1 8 e I o-Tj s 8 1 d nvpbs. Moses was the instrument in fulfilling the prophecy uttered before, Gen. xv. 14 (comp. Acts vii. 7) to 8e HBvos cp idv SouXe uo-cocri Kpiva iyd. Others have supplied Xadi, avrov 'icrpanX, tous vloiis 'icrpanX, or similar words ; but the context seems to require the triumph of Moses over an enemy, and indeed the A of Aiyvirrov is partly visible in the MS. 5. ipeydXoprjpbvrjcrev] See the note on e'^epifcocrec, § 6. 6. tis elpi iyd] From Exod. iii. 1 1 Tts elpi iyd, on nopeiicropai k.t.X. 7. iyd Se k.t.X.] From Exod. iv. IO lo-xvbdjavos Kal /3pa8uyXcocrcros eyed elpi. 8. eyci 8e elpi drpls k.t.X.] This quotation is not found in the Old Testament or in any apocryphal book extant whole or in part. The nearest parallel is James iv. 14, n-oi'a ydp n Car) vpwv; drpls [ydp] eWe n n-pds 6X1- yov (patvopivri k.t.X. Compare also Hosea xiii. 3 'As smoke from the chimney' (or 'the window'), where the lxx seems to have translated originally drpls dirb dxptSav (see Sim- son's Hosea p. 44), corrupted into djrd SaKpvav in B and corrected into ck KarrvoSoxrjs from Theodotion in A ; and Ps. cxix. 83 ' I am become like a bottle in the smoke', where again the lxx mistranslates coo-el do-Kos eV ndxvrj. In none of these passages however are the words very close, nor are they spoken by Moses. Per haps therefore this should be reckon ed among S. Clement's quotations xvn] TO THE CORINTHIANS. 79 neMn[6ic;] er-cb Ae bimi icxNocbcoNoc ka'i Bp^AyVAcoccoc. Kal TraXiv Xeyei, 'Ercb Ae bimi atm'ic And Ky'epAc. XVIII. Ti Se e'lTrwixev eirl tw fxe/uiapTvpriLxevw 10 AaueiS; Trpos ov cIttcv 6 Oeos, EypoN anApa kata thn KApAlAN MOY, AAY€iA TON TOy'lecCAl', In lAe6l AlOONl'tO IxpiCA ayton. aAAa Kal avTos Xeyei Trpos tov Oeov 'EaIhcon io, 1 1 AavelS] dad A. See above, § 4. 11 iXiei] eXcuet A. See below. from apocryphal books on which Photius (Bibl. 126 prjrd rtva cos dn-d rrjs Betas ypadjfjs i-evi£ovTa irapeio-dyet) remarks : see also §§ 8, 13, 23, 30, 46 (notes). Hilgenfeld is. sure that the words were taken from the Assump tion of Moses. This is not impossible; but the independent reason which he gives for the belief that Clement was acquainted with that apocryphal work is unsatisfactory ; see the note on the phoenix below, § 25. I have pointed out elsewhere (§ 23) another apocryphal work, from which they might well have been taken. The metaphor is common with the Stoics : see Seneca Troad. 392 sq. ' Ut cali- •dis fumus ab ignibus Vanescit.,.Sic hie quo regimur spiritus effluit', M. Anton, x. 31 Kairvbv koI to prfiev, xii. 33 vexpd Kal Kanvds ; so also Empedo- cles(in Plut. Op.Mor.p. 360 C, quoted by Gataker on x. 31) had said, coku- popot Kanvolo StKr/v dpBevres dirinrav. KvBpas] Another form of xuVpas, just as KiBdv and xlTav are inter changed. The proper Ionic genitive would be KvOprjs, which is used by -Herodes in Stob. Floril. lxxviii. 6 (quoted in Hase and Dindorfs Steph. Thes.). Clem. Alex. /W. ii. 1 (p. 165) has KvBpifttois ; and for instances of KvBp'ivos (for xVTPivos) see Lobeck Pathol, p. 209. In the text of Clem. Alex, here x^'Tpas is read. XVIII. ' Again take David as an example of humility. He is declared to be the man after God's own heart. Yet he speaks of himself as over whelmed with sin, as steeped in im purity, and prays that he may be cleansed by God's Spirit'. 10. 7rpds ov] Comp. Rom. x. 21, Heb. i. 7, and see Winer § xlix. p. 424. evpov k.t.X.] A combination of Ps. Ixxxix. 2 1 evpov AaueiS rbv bovXov pov, iv eXala aytco pov expio-a avrov, with I Sam. xiii. 14 av8pairov Kara rr)v KapStav avrov, or rather with Acts xiii. 22 evpov AaueiS toi» tou 'Iecrcrai, avSpa Kara rr)v KapStav pov (itself a loose quotation from 1 Sam. xiii. 14). In the first passage iXala the reading of Ka is doubtless correct, the cor responding Hebrew being JDB*; though eXiei is read by B. But our MS here has eXatet (i. e. eXiei), and so Clement appears to have read. Similarly in § 56, when quoting Ps. cxli. 5, he reads eXatocr (i.e. eXeos) apapraXav for eXaiov apapraXav. On the inter change of Al and b in this word see above, p. 25. On the other hand Clem. Alex. Strom, iv. 17 (p. 61 1), quoting this passage of his namesake, restores the correct word iXala, as he would do naturally, if accustomed to this reading in the Psalms. 12. iXerjo-ov k.t.X.] The 5 1st Psalm quoted from the LXX almost word for word. The variations are very slight and unimportant. 80 THE EPISTLE OF CLEMENT [xviii Me, 6 OfiOC, KATA TO Mer* 6A60C COY, KAI KATA TO nAfi90C TCON OIKTipMCON COY lle{AeiT,ON TO ANOMHMA MOy. Inl nA6?0N nAyNON mb And thc anomi'ac moy, kai And thc amapti'ac moy KA9ApiCON MB' OTI THN ANOMl'AN MOY Ifb pNCOCKOO, KA) fi AMApTl'A MOY BNcbniON MOy BCTIN AlA nANTOC. COI MONCp HMAp- 5 TON, KAI TO nONHpON In cbniON COY InOI HC A" OnCOC AN AlKAICO- 9hc In toTc Adroic coy, kai nikhchc In tco KpiNecOAi' ce. iAoy r^p In anomi'aic cyn6Ahm4>9hn, ka'i b'n amapti'aic Iki'c- CHCBN MB H MHTHp MOy. lAOY TAP aAh96IAN Hr"AnHCAC- TA aAhAa ka) TA KpfculA thc cocui'ac coy IAhAcocac MOI. pAN- IO tibTc mb yccconco, ka'i ka9apic9hcomai' nAyNeTc mb, ka! ynep Xiona AeyKAN9Hco\AAr akoytibTc mb ataAAi'acin ka'i Bycbpocy- NHN- A"AAAlACONTAI octa tbt An ei N combn a. AndcTpeyoN TO npocconoN coy And tcon amapticon moy, kai nACAC tac ano mi'ac MOY l2AA6IY[0N]. KApAlAN KA9ApAN KTICON BN !mo[|], 0 15 Aeos] eXaioff A. 1 oUrippuv] oiKreippav A. rrXetov] ttXiov A. 7 vtKt)ffris] viKTjffeia A. 11 TrXuceis] 7rXuyieio- A. 2. eVi nXe'tov k.t.X.] i.e. ' wash me here seem to be unique. Elsewhere again and again'. The Hebrew is it denotes the fastidious appetite of ' multiply (and) wash me'. women at such a time and takes a 6. d7rcos k.t.X.] This verse is quoted genitive of the object desired ; comp. also Rom. iii. 4. The middle Kplveo-- Arist. Pax 497. 6ai, ' to have a cause adjudged, to 9. ra dSijXa k.t.X.] The LXX trans- plead', is said of one of the parties to lators have missed the sense of the a suit. The 'pleading' of God is a original here. commonimagein the OldTestament; 11. uo-o-cdn-cp] As one defiled by le- e.g. Is. i. 18, v. 3. In this passage prosy or some other taint was purged however the natural rendering ofthe according to the law; see Lev. xiv. Hebrew would be Kplveiv, not Kplveo-- 4 sq., Num. xix. 6, 18, and Perowne Bat. On the Psalms, ad loc. 7. vtKrjo-tjs] The future yiKncretsisim- 12. ckouneis] For the word aKouTi- probable (see Winer § xli. p. 304), (eiv see Sturz de Dial. Mac. p. 144. especially with a preceding 8tKata8ris ; It was perhaps invented to translate and the MS is of no authority where the Hiphil of J?DK>. it is a question between h and ei. 16. evBes] A common form of the The lxx text (nb) has viktjo-xjs. neuter in the lxx, e. g. Judges xvii. 6, 8. eK'to-o-rjo-ev] ' conceived', not found xxi. 25, 2 Sam. xix. 6, 18, etc. The elsewhere in the lxx. The sense masculine ev6r)s also occurs, e. g. Ps. and construction which the word has xcii. 14. xvm] TO THE CORINTHIANS. 8l Oedc, ka'i nNeyMA eyQec Itkai'nicon b'n toTc Itkatoic Moy. mh Ano[pi]yHc Me And toy npoccbnoy coy, [kai Td n]NeyMA to ATION COY MH ANTANl[AHC An' !]mOY- AndAOC MOI THN AfAA- [AlACIN t]0Y CCOTHpiOY COY, KA) nNfifMATI [Hr6M0]NIKCp CTH- 20 picON MB. A|Aa[2C0 ANoJmOYC TAC OAOYC COY, KAI a[cbBbT]c InicTpe^oyciN Ini cb. [pycAi] mb ei aimatcon, 6 Oboc, d Oedc THC [ccOTJHplAC MOy. [ATAAJAIACBTAI H fX6jCCo\ MOY THN [AikJaiocynhn coy. Kypte, to ctoma moy [an]oi1bic, kai ta Xbi'Ah moy ANAr[r]eA6? thn A^ecm coy oti ei. h[9]IAhcac 25 9yci'an, eAtOKA an- oAokaytcomata oyk byAokhcbic. 9yciA TCp 06Cp nNefMA CYNTBTpiMMBNON- KApAlAN CYNTBTpiMMCNHN KAI TBTAnBINCOMeNHN O 06OC OyK e'iO y96N cbcB I. XIX. Twv ToarovTwv ovv Kal toiovtwv ovtws fxe- fxapTVpi]fxevwv to TaTreivo rocrourcov k.t.X.] An imita tion of Heb. xii. 1. 29. TaTreivocppovouj'] See the note on raneivodjpovdv above, § 1 7. 82 THE EPISTLE OF CLEMENT [xix yeveas peXTious eTTOit\o-ev, tous Te KaTaSe^afxevovs Ta Xoyia auTOu iv (pofiw Kal dXt]6eia. lloXXwv ouv Kal fxeyaXwv Kai ivSo^wv fxeTeiXt] o-vvexvBrj rav ovrav' ov BdXarra rr)v yr)v ineKkv- o-ev, ov% rjXios rode rb opdpevov Kare- Kavo-ev, ovk ovpavbs napeo-aXevBrj k.t.X., this father would seem purposely to have chosen the compound napao-a- Xeveo-Bat to denote disorderly motion. 17. e'leXicro-ouo-tj,] Comp. Plut. Mor. p. 368 A TOcrauTais npe'pats rbv avrrjs kvkXov i£eXlo-o-ei(of the moon), Heliod. sEth. V. 14 ot Se 7repl rbv vopia kvkXovs dyepdxovs i^eXlrrovres (both passages given in Hase and Dindorf's Steph. Thes.). Thus the word continues the metaphor of x°P°'h describing the tangled mazes of the dance, as e. g. Eur. Troad. 3. The dptcrpoi therefore are their defined orbits. 20. eV avrrjv] For the accusative' so used see Winer § xlix. p. 426. dvareXXei] Here transitive, as e. g. Gen. iii. 18, Is. xiv. 8, Matt. v. 45 ; comp. Epiphanes in Clem. Alex. Strom, iii. 2, p. 5 ' 2j rjXtos koivos rpodjds £dois anao-iv dvareXXei (MSS dvaTeAXei!'), which closely resembles our Clement's language here. 23. ^KplparaX]' statutes, ordinances,' i. e. the laws by which they are governed, as e.g. 2 Chron. xxx. 16 eo-rrjo-av eVi rr)v o-rdo-iv avrdv Kara to Kplpa avrdv ('as they were ap pointed'), 2 Chron. iv. 7 ras Xvxvlas Kara rb Kplpa aurcov (comp. ver. 20). But Kplpara is most awkward, and several emendations have been sug gested, of which KXlpara is the best. We may either adopt this, or (as I would suggest in preference) strike out the word altogether. In either case we may fall back upon the con jecture of Lipsius (p. 155, note) that Kplpara was written down by some thoughtless scribe from Rom. xi. 33 dve^epevvr/ra to Kplpara avrov Kal av- egixvlao-roi al 680I avrov (he gives the reference ix. 33, which is repeated by Jacobson, and still further corrupt ed ix. 23 by Hilgenfeld). Indeed the 6—2 84 THE EPISTLE OF CLEMENT [xx Tayjxacriv. to kutos Ttjs aTrelpov daXaao'rjs KaTa ttjv Srifxlovpyiav avTov avo'Tadev eic tac cyNArcorAc ov irap- eKpaivei Ta irepiTeQeifxeva avTtj KXeldpa, dXXa Kadws SieTa^ev auTtj, outws TroieT. e'nrev ydp' "Ecoc coAe HiBIC, KAI TA KYMATA COY EN COI C yN T p I B H C eTAI . WKCaVOS 5 2 dr/ptovpylav] dr/piovpyetav A. 5 KiJpara] Kpvpara A. same word seems still to be running in the scribe's head when below he writes Kpvpara for Kvpara. The vep- repa are the 'subterranean regions' regarded physically. 1. to kutos] 'the hollow, the basin', as Ps. lxiv. 7 0 o-vvrapdo-o-av to kvtos tPjs BaXdo-crijs. In Dan. iv. 8 to kvtos is opposed to to vijros. 2. els ras o-uwjycoyds] From LXX Gen. i. 9 Kai o-vvr)x8rj rb uScop to vno- Kara rov ovpavov els ras ovvayayds avrdv, wanting in the Hebrew. It refers to the great bodies of water, the Mediterranean, the Caspian, the Red Sea, etc. 3. napeKfialvei k.tX^] From Job xxxviii. 10, II ideprjv Se out;/ bpta neptdels KXeWpa Kal niiXas, elna Se avrfj Mixpi roirrov eXevo-rj Kal ovx vnepfir)o-rj, aXX' iv o-eavrrj o-vvrpi^rjaeral o~ov ra Kvpara : comp. also Ps. civ. 9, Jer. v. 22. 5. coKeavds k.t.X.] This passage is directly quoted by Clem. Alex. Strom. v. 12 (p. 693), by Origen de Princ. ii. 6 (1. p. 82, 83), Select, in Ezech. viii. 3 (ill. p. 422), by Jerome ad Ephes. ii. 2 (vn. p. 571). It must also have suggested the words of Irenaeus Har. ii. 28. 2 ' Quid autem possumus exponere de oceani accessu et recessu, quum constet esse certam causam? quidve de his qua? ultra eum sunt enuntiare, qualia sint?' On the other hand the expression d woXus Kal dnipavros dvdpdnots aKeavbs used by Dionys. Alex, in Euseb. H. E. vii. 21 may be derived indirectly through Clement or Origen. On Photius see below, p. 97. 6. direpaTos] ' impassable] as the context shows, and as it is rendered in the translation of Origen de Princ. ii. 3 ('intransmeabilis'). The com mon form in this sense is dneparos ; though dnipavros is read here not only in our MS, but by Clem. Alex. p. 693 and Dionys. Alex, in Euseb. H. E. vii. 21, or their transcribers, and may possibly be correct. Yet as I could not find any better instances of this use than Eur. Med. 212, vEsch. Prom. 159 (where Blomf. suggests dneparos), and in both passages the meaning may be questioned, I have preferred reading dneparos as quoted. by Origen Select, in Ezech. viii. 3. oi per avrbv Kocrpoi k.t.X.] Clement may possibly be referring to some known but hardly accessible land, lying without the pillars of Hercules and in foreign seas : as Ceylon (Plin. N. H. vi. 22 'Taprobanen alteram orbem terrarum esse diu existima- tumest,Antichthonumappellatione'),or Britain (Joseph. B. J. ii. 16. 4 un-ep aKeavov eripav i^rjrrjo-av o'tKovpevnv Kal peXP1 ™" dvicrTopnTcoj> nporepov Bper- ravdv 8ir]veyKav rd bnXa). But more probably he contemplated some un known land in the far west beyond the ocean, like the fabled Atlantis of Plato or the real America of modern discovery. From Aristotle onwards (de Calo ii. 14, p. 298, Meteor, ii. 5, p. 362), and even earlier, theories had xx] TO THE CORINTHIANS. dvdpwTTOis direpaTOs Kal ol fxeT auTov Koo'fxoi Tats avTaTs Tayals tou Sea-woTOU SievBvvovTai, Kaipol iapivol Kal depivol Kal fxeTOTrwpivol Kal ^eift€jOii/o< iv elptjvt] fxeTa- TrapaSiSoao-iv a'AAfjAots. dvejxwv o~Ta6fxol KaTa tov 6 drriparos] Origen. airepavToa A, Clem. Alex., Dionys. Alex. See below. 7 Ta-yais] A. 5iaTa7o~Kouo"i : see Schweig- hauser on Polyb. i. 48. 2. A good illustration of Clement's meaning is the noble passage in Lucretius v. 737 sq. 2. vyeiav] A common form in late writers : see Lobeck Paral. p. 28 (with the references), Phryn. p. 493, Pathol, p. 234. It is so written in several inscriptions, and so scanned in Orph. Hymn, lxxxiv. 8 (p. 350, Herm.) okftov imnve'iovo-a Kal r]ntb- Xetpov vyeiav (unnecessarily altered by Porson, Eur. Orest. 229, into 7771-10- Xetp vyleiav), and elsewhere. Editors therefore should not have substituted vyleiav. Compare rapeia § 50. 3. robs Trpos fcorjs pafoiis] The meta phor was perhaps suggested by Jer. Xviii. 14 (LXX) pr) iKXetyovo-tv anb nirpas pao-roi, which however departs 9 OlKTipilOls] OlKTCtppOlG A. from the existing reading of the He brew. For jrpds fcoijs, ' on the side of life', 'conducive to life] comp. Acts xxvii. 34 Trpds rrjs vperepas o-arr/ptas, Clem. Horn. viii. 14 Trpds Koo-pov Kal rip^reas, and see Winer § xlvii. p. 391. This sense of Trpds is more common in classical Greek. 5. o-uveXeucre is] Comp. Jer. viii. 7 ' The stork in the heaven knoweth his appointed times; and the turtle and the crane and the swallow ob serve the time of their coming', etc. Or it may refer to their pairing at the proper season of the year. Comp. Ptolem. Geogr. i. 9 (quoted in Steph. Thesi). 6. 8?iptoupyds] Only once in the New Testament, Heb. xi. 10: in the lxx again only in 2 Macc.'iv. 1 (and there not of the Creator). On the Christian use of this Platonic phrase see Jahn's Methodius II. pp. 11, 39, 91. 8. Trpoo-c/)euyeij/] Altogether a late and somewhat rare word : see 1 Sam. xxix. 3 (Sym.). It does not occur in the lxx or New Testament. 10. r) 8d£a Kai r) pey.] So again § 58. In the doxology Jude 25 also the two words occur together ; comp. Ecclus. xliv. 2. XXI. ' His blessings will turn to xx] TO THE CORINTHIANS. 87 10 lt]o-ov XpiarTOv, a tj So^a Kal ri fxeyaXwcvvt] els tovs aiwvas twv alwvwv. dixr\v XXI. 'OpaTe, dyaTTtjTOi, fxtj al evepye&lai ovtov ai TToXXai yevwvTai els Kp'ifxa Trdariv tjfx'iv, idv fit) d^iws avTov TroXiTevofxevoi Ta KaXa Kal evapeo~Ta ivwiriov av- 15 tov Troiwfxev fxed' dfxovolas. Xeyei ydp ttov TTnbyma Kypi'oy Ayxnoc IpByNooN ta tamibTa thc r^CTpdc. ' ISwfxev ttws iyyvs io~Tiv, Kal oti ovSev XeXtjdev avTov twv evvoiwv fjfxwv ouSe twv SiaXoyicrfxwv wv TroiovfxeOa. Sl- 1 6 Xvxvos] Clem. Alex. 611. Xvxvov A. our curse unless we seek peace and strive to please Him. He sees all our most secret thoughts. Let us therefore offend foolish and arrogant men rather than God. Let us honour Christ ; let us respect our rulers, and revere old age ; let us instruct our wives in purity and gentleness, and our children in humility and the fear of God. His breath is in us, and His pleasure can withdraw it in a mo ment'. 13. d^i'cos TroXiTeudpevoi] The ex pression occurs in Phil. i. 27. Cle ment's language here is echoed by Polycarp Phil. 5. 14. evapeo-ra ivdmov] Heb. xiii. 21 ; comp. Ps. cxiv. 9. 15. Xe'yet ydp k.t.X.] Clem. Alex. Strom, iv. 17 (p. 61 1 sq.) cites the re mainder of this section and the whole of the next, continuously after§§ 17, 18 (see the note §17). Forthe mostparthe quotes in the same loose way, abridg ing and interpolating as before ; but here and there, as in the long passage rds yuvaiKas rjpav . . . dveXe't avrr/v, he keeps fairly close to the words of his original and may be used as an au thority for the readings. Trt-eupa Kupi'ou k.t.X.] From Prov. xx. 27, which runs in the LXX djas Kvpiov nvor) dvBpdnav bs ipevva (ipavvai) rapiela] A. rapeta Clem. Alex. rape'ta (rapiela) KoiXlas. A adds i) Xvxvos after dvBpdnav, but this must originally have been a gloss suggest ing an alternative reading for cpcSs, as Xvxvos is actually read by Aq. Sym. Theod. ; see a similar instance of cor rection in this MS noted above on § 17. Comp. also Prov. vi. 23 Xvxvos ivroXr) Kvpiov Kal (pas from which passage perhaps Xvxvos came to be interpo lated here. Hilgenfeld prints Xeyei ydp ttou nvevpa Kvpiov Auv^os ipevvav k.t.X. and finds fault with Clem. Alex, for making the words nvevpa Kvpiov part ofthe quotation (Xe'yet ydp ttou n ypacpn LTveupa Kupi'ou k.t.X.) ; but they seem to be wanted to complete the sentence. Our Clement in fact quotes loosely, transposing words so as to give a somewhat different sense. See below, Is. lx. 17 quoted in § 42. For the exact words Xeyei ydp ttou see §§ 15, 26, and for other instances of Xe'yet (or qjr/o-1) with no nominative expressed, §§ 8, 10, 16, 29, 30, 46. On the spelling of rapiela (rapeta) Clement (or his tran scriber) is capricious : see § 50 (note). 17. eyyus eVriv] As below § 27 ; comp. Ps. xxxiv. 18, cxix. 151, cxlv. 18, Ign. Ephes. 15 to Kpvnrd r)pdv iy yvs avTa io-Ttv (with the note), Herm. Vis. ii. 3. There is no allusion here to the nearness of the advent, as in 88 THE EPISTLE OF CLEMENT [xxi Kaiov ouv ia~Tiv fxt) XnroTaKTeTv qfias dwo tov ueXtj- fxaTOs outou • fxaXXov dvdpooTrois a(ppoo~i Kai dvor\TOis Kal iiraipofxevois Kal iyKauxwfxevois iv dXa^oveia tou Xoyou auTwv Trpoo-KO-yfsaifxev tj tw Oew. tov Kvpiov 'Iria-ouv XpicrTOV, ou to aifxa uirep tjfxwv eSodr], ivTpa- 5 TTWfxev ' tous Trpotiyoufxevous qfxwv alSecrdwfxev, tous Trpeo'p'vTepovs tjfxwv Tifxtjcrwfxev, tovs veovs TraiSeva'wfxev Ttjv TraiSelav tov (po^ov tov Oeov, Tas yvvaiKas ijfxwv eVt to dyadov Siop6wo~wfxeda' to d^iayatrtiTOV Ttjs dyveias ndos ivSei£do~6wo~av, to aKepaiov Ttjs TrpavTtiTOS io avTwv /3ovXtjfxa aTToSei^aTwcrav, to iirieiKes Ttjs yXwcr- o-t]s avTwv Sid Ttjs ciyrjs (pavepov Troit]0~aTwa'av' Ttjv dydirr\v avTwv, fxt] KaTa TTpoo~KXio~eis, dXXa Traciv tois 3 iymvxapivois] eyKavxafievot A. ¦ dXafavela] aXa^ovta A. 7 viovs] vaiovo A. 8 naiSelav] naiSiav A. 10 ayvelas] ayvtaa A. Clem. Alex. 612 has rJtJos T?js dyveias. 1 2 atyr)s] Clem. Alex. (pavi\a A. 15 rjpiSv] Clem. Alex, vpuv A- peraXappavirwffav] A. peraXapeTWGav Clem. Alex. Phil. iv. 5 (see the note there). ivrpandpev otiv tovs npor/yovpivovs 17- ov8ev XeXrjBev K.rX.] This passage pdv, Kal al8eo-8dpev tovs npecrfivrepovs' is copied by Polycarp Phil.- 4 ko.1 rip-no-apev tovs viovs, naihevaapev rr)v XeXrjBev avrov ov8ev ouYe Xoyio-pdv naiSelav tov Geou. A different punctua- ouTe ivvotav. On hiaXoyio-pol, ' inward tion Kal alSeo-ddpev' tovs npecrfivripovs questionings] see the note on Phil. rtprjo-apev'Toiis veovs natSevo-apev k.t.X., ii. 14. would bring the quotation somewhat 1. XiTroraKTeii,] So auTopoAeti> be- nearer to the original. low § 28. Ignatius has the same 6. tovs npo-qyovpivovs] i.e. the offi- metaphor but uses the Latin word, cers of the Church : see the note on Polyc. 6 pijTis upc3> Seo-epTcop evpeBrj : tois dyoupeVois § 1. The following see the note there. tous npeo-ftvrepovs must therefore refer 2. ddjp. Kal dvtrjT.] LXX Jer. x. 8 to age, not to office. Spa adjpoves Kal dvor/roi eitri, found in 7- tous veous K.T.X.] copied by Po- some copies, but not in the principal lycarp Phil. 4 to reKva naiSeveiv rr)v MSS. The former word points to irai8elav tou ...ov rb alpa urrep r/pdv rjytdo-8rj' crtyrj cpe'pei. This meaning is so obvi- XX i] TO THE CORINTHIANS. 89 fpofiovfxevots tov Oeov oarlws 'icrtiv Trapex^Twcrav Ta 15 TeKva r\iKwv Trjs iv XpicrTw TraiSei'as fxeTaXafxf3aveTwcrav' fxadeTwa-av, ti TaTreivocppoo-uvt] irapd Oew laxuei, ti dyaTrt] dyvrj trapd to 0ew SvvaTai, ttws 6 (pofios avTov koXos Kal fxeyas Kal o-w^wv irdvTas tovs iv avTw 6o~'iws dvao~Tpe. 19. ipevvrjTTjs k.t.X.] As Heb. iv. 12 KptriKos ivdvprjo-eav Kal ivvotdv Kap- St'as. 20. ou...auTou] A Hebraism, for which see Winer § xxii. p. 161. 21. dveXei] On the rare future eX<3 of aipe'co see Winer § xv. p. 94 with his references: comp. Exod. xv. 9, 2 Thess. ii. 6. XXII. 'All these things are as sured by faith in Christ. He himsell speaks to us by the lips of David, promising all blessings to the peace ful and God-loving, but threatening utter destruction to the sinful and disobedient'. 22. ravTa Se iravra k.t.X.] i.e. Faith in Christ secures all these good re sults ; for it is He Himself who thus appeals to us, not indeed in the flesh, but through the Spirit, where David says ' Come etc' For auVos Trpocnca- Xeirai see above § 16 avros (f>rjcriv,-wiih the note. 24. Seure k.t.X.] From lxx Ps. xxxiv. 11 sq. almost word for word. The differences are unimportant. go THE EPISTLE OF CLEMENT [xxn KAKOY, kai xel'AH T°Y mh AaAhcai Ao'Aon" I'kkAinon And KAKOY KAI nOIHCON ATA90N- ZHTHCON eipHNHN KAI AlCOlON aythn. dcb9AAMol Kypioy eni AiKAioyc, kai cota aytoy npoc Abhcin aytcon- np[dcconoN Ab] Kypioy Ini noioyNTAC kaka [toy !loAe]6peYCAi Ik rflc to mnhm[ocynon] aytcon. IkIkpaSbn 5 d a[i'kaioc], kai d Kypioc bIchkoycbn ayt[oy ka'i Ik] nAccoN toon 9Ai'T,etoN *[ytoy Ipy]cato ayton. noAAAi ai MAc[Tirec] I xe&v] add. irou Clem. Alex. 3 Trpo's] A. els Clem. Alex. 5 eV&pafex k.t.X.] See below. 7 8Xl\pewv] BXi^aitnv A. outou] om. Clem. Alex. ai] A. pev ydp Clem. Alex. 5. to pvrjpoo-uvov] See the note on ivKardXetppa above § 14. iKeKpai-ev] In the existing text of Clem. Alex, this is read eVeVpa^ei/ Se d Kupios. Kal eicrnKouo-e, obviously a corruption. 7. 7roXXal k.t.X.] An exact quota tion from Ps. xxxii. 10 (lxx), except that tous iXniiovras is substituted for rbv iXnlfavra. XXIII. 'God is merciful to all that fear Him. Let us not spurn His gracious gifts. Far be from us the threats which the Scriptures hurl against the double-minded, the im patient, the sceptical. The Lord will certainly come, and come quickly'. 14. ii/SaXXeVtSco] ' indulge in ca prices and humours'. The word is generally passive, 'to be formed as an image', 'to appear', and with a dative 'to resemble'; see Ruhnken Timaus s v. Here however it is a middle signifying ' to form images, to conjure up spectres', and so 'to in dulge in idle fancies', like the later use of rpavrd£eo-8ai. The Lexicons do not recognise this use, but see Dion Chrys. Orat. xii. 53 (p. 209 m) Trpdre- pov pev yap are ov8ev cracpes eiSores aXXrjV dXXos dvenXdrropev I8iav, Trdi/ to dvryrbv Kara rr)v eavrov 8vvaptv Kal dyvo-iv lv8aXX6pevot Kal oveipdrrovres, Sext. Emp. adv. Math. vii. 249 eviat (djavrao-lai) ndXtv dnb vndpxovros pev elo-tv, ovk avrb Se to urrdpvoi' ivSaX- Xovrat k.t.X., xi. 122 d rbv nXovrov peyto-rov dyaBbv lv8aXX6pevos, Clem. Alex. Protr. 10 (p. 81) xPvav- rao-para re yap Kal IvddXpara ev peo~rj Tjj dyopa djaiveoBai noidv Si' npe'pas nd(rav iKnXrjrret rr)v noXiv, Athenag. Suppl. 27 al ovv dXoyot avrai Kal tv- 8aXpard8eis rrjs ^UY_f)s Kivrj(reis eiSco- Xopavets dnortKTovo-i djavracrias, where he is speaking of false objects of wor ship. 16. raXatnapot k.t.X.] The same pas sage is quoted also in the 2nd Epistle ascribed to Clement (§ 1 1), being there introduced by the words Xe'yet ydp Kai d Trpo 17s ydp oi narepes iKOiprjBrjo-av, ndvra ovras 8tapevet an dpxfjs KTiereas. 2. Kal eVi] 'also in the time of Either the speakers use the first person r)Kovo-apev as identifying them selves with the Israelite people of past generations, or (as seems more pro bable) eVi rav narepav must mean 'when our fathers were still alive', i.e. 'in our childhood and youth.' It will be remembered that this apo cryphal prophecy is supposed to be delivered to the Israelites in the wilderness. At all events we cannot arbitrarily change eVi into otto with Young and most subsequent editors (Jacobson and Hilgenfeld are excep tions), for eVi is read in the MS both here and in ii § 11. 4. Xdfiere apneXbv k.tX.] The words strongly resemble Mark iv. 26 sq. (comp. Matt. xxiv. 32 sq., Markxiii. 28 sq. Luke xxi. 29 sq.). See also Epict. Diss. iii. 24. 86 cos o-vkov, as o-radjvXr], rrj reraypevrj dpa tou erous, iii. 24. 91 to djvXXoppoelv Kal rb lo-xd8a ytveoSai dvrl o-vkov ko.1 doracpiSas eK rrjs o-radjvXfjs k.t.X., M. Anton, xi. 35 dpcpa£, o-radjvXrj, oradjis, ndvra pera- /3oXal ouk els to pr) bv dXX' els rb vvv prj bv. mo-rbs d Xdyos, and Augustine de Anim. iv. 33 (20) (x. p. 404) uses similar lan guage, ' Si tamen ut creditur' ; while Photius (Bibl. 126) places side by side the resurrection of the phoenix and the existence of lands beyond the Atlantic (§ 20) as statements in Clement to which exception may be taken. Other less important patris tic references will be found in Suicer's Thes. s.v. djoivig. It is now known that the story owes its origin to the symbolic and pictorial representations of astrono my. The appearance of the phcenix is the recurrence of a period marked by the heliacal rising of some promi nent star or constellation. Even Manilius (Plin. N. H. x. 2) had half seen tne truth ; for he stated ' cum hujus alitis vita magni conversionem anni fieri iterumque signfncationes tempestatum et siderum easdem re- verti'. For the speculations of Egyptologers and others on the phcenix period see Lepsius Chronol. d. JEgypt. p. 180 sq., Uhlemann Handb. d. AUgypt. Alterthumsk. in. p. 39 sq., 79 sq., IV. p. 226 sq., Poole Horce jEgyptiacm p. 39 sq., Ideler Handb. der Chron. 1. p. 183 sq., Creuzer Symb. u.Mythol. II. p. 163 sq. Thus the phcenix was a symbol from the very beginning. Horapollo says that in the hieroglyphics this bird represented a soul, or an inun dation, or a stranger paying a visit after long absence, or a restoration after a long period (d;roKaTdoTacrii' irdXvxpoviovj,HierogZ. i. 34, 35, ii. 57. The way was thus prepared for the application of Clement. This Apo stolic father however confines the symbolism to the resurrection of man. But later patristic writers di versified the application and took the phcenix also as a type of the Per son of our Lord. The marvellous birth and the unique existence of this bird, as represented in the myth, were admirably adapted to such a symbolism : and accordingly it is so taken in Epiphan. (1. c), Rufinus (I.e.), and others ; see especially an un known but apparently very ancient author in Spicil. Solesm. ill. p. 345. Some of these writers press the par allel so far as to state that the phcenix arises after three days. The fact that a reputed appearance of the phoenix was nearly coincident with the year of the Passion and Resur rection (see above, p. 94) may have assisted this application. At a later date the Monophysites alleged the phcenix as an argument in favour of their peculiar doctrines (see Piper Mythol. u. Symbol, der Christi. Kunst 1. i, p. 454)- For the representations of the phcenix in early Christian art see Piper i.e. p. 456 sq. Before it ap pears as a Christian symbol, it is found on coins and medals of the Roman Emperors (for instances see Piper p. 449) to denote immortality or renovation, with the legend SAEC. AVR., or AETERNITAS, or AICON. It is significant that this use begins in the time of Hadrian, the great patron and imitator of Egyptian art. . povoyevis ] 'alone of its kind, unique'. This epithet is applied to the phcenix also in Origen, Cyril, and Apost Const., and doubtless assisted the symbolism mentioned in the last note. So also in Latin it is 'unica', ' semper unica', Mela iii. 9, Ovid Am. ii. 6. 54, Lactant. Phaen. 31, Claudian Laud. Stil. ii. 417. Thus Milton speaks of the 'self-begotten bird... that no second knows nor third.' errr irevraKoo-ut] The longevity of 98 THE EPISTLE OF CLEMENT [xxv crtiKOV eavTw iroiel iK Xifidvov Kal crfxupvris Kai twv Xolttwv dpwfxaTWV, els ov TrXtipwdevTOs tou X9ovov elcrepxeTai Kal TeXeuTa. crr\TTOfxevr\s Se Ttjs crapKOS crKwXt]^ tis yevvdrai, os €K Ttjs 'iKfxaSos tov t£T€- Aei/TJjKOTOs '(wov dvaTpecpoixevos TTTepocpvei' e'vra yev- 5 valos yevofxevos a'ipei tov crt]Kov iKelvov ottov Ta ocrTa tov TTpoyeyovoTOs icrTiv, Kal TavTa pacrTa^wv Siavvei aTro Ttjs 'Apa/3iKtjs ^Wjoas ea>s Ttjs AlyvTTTOV els Ttjv Xeyofxevtiv ' HXiovttoXiv Kal rjiiepas, fiXeirov- TOI' TTaVTWV, iTTlTTTaS iirl TOV TOV tjXlOV fiw/XOV Tl6t]CTlV N> avTa, Kal ovtws els tovttictw dcpopfxa. oi ovv tepels iTTicTKeTTTOVTai Tas dvaypacpas twv XPOVCOV kcll ^picr- 4 TereXeuTTjKiTos] teXcutt/kotoo- A. 7 fiao-rdfav] pa k.t.X.] Comp. Heb. x. 23 7rtcrrds ydp d iirayyeiXdpevos, and xi. 11. 4. ouSeK ydp dSvvarov k.t.X.] Com pare Heb. vi. 18 ev ots aSvvarov ifrev- o-ao-8ai [tov] Qeov, with Matt. xix. 26 (Mark x. 27) ; see also Tit. i. 2. 5. div rd ndvra rd prjpan rrjs Sufdpecos avrov : comp. Wisd. ix. I. 9. tis ipet aura k.t.X.] From Wisd. xii. 12 tis yap ipeX Tt inotr/o-as r) t'is avrio-rrjo-erat tco Kptpari crou; comp. Wisd. xi. 22 Kpdrei /3pa^iovds crou tis dvTicrTncreTat ; The expression to Kpa ros rrjs lo-xvos avrov occurs in Ephes. i. 19, vi. 10. The Kparos is the'iVxus exerted on some object. 1 1. ou'Sev pr) napiXBrj K.T.X.] Comp. Matt. v. 18. 13. el Oi oupavol k.t.X.] ' seeing that "The heavens etc."' The ei is no part of the quotation. So treated the passage presents no difficulty; and the corrections proposed (e.g. the omission of el, or the reading Kdt 7S, dyvds Kal dixidvTOVs xe^Pa9 ci'ipovTes Trpds ovtov, dyairwvTes tov iTTieiKrj Kal evcrirXayxvov TraTepa rjfxwv bs iKXoyrjs fxepos iiroirjcrev eavTu. Ovtw ydp ye- loypaiTTai' "Otc AieMepizeN d yyictoc I'9nh, cbc AilcneipeN yioyc 'Aaa'm, I'cTHceN opiA I9ncon kata api9mon ArreAooN 3 eVieiKTJ] emeiKrjv A. 1 1 dpiOpbv] aptOov A. 10. "Ore Stepepifev k.t.X.] From the lxx Deut. xxxii. 8, 9, almost word for word. 1 1 . Kara dptBpbv k.t.X.] The idea conveyed by the LXX which Clement quotes is that, while the Gentile na tions were committed to His inferior ministers, God retained the people of Israel under His own special guardianship: comp. Dan. x. 13 sq., xii. 1, but esp. Ecclus. xvii. 17 iKao-ra eBvel Kario-rrjo-ev Tjyovpevov Kal pepls Kvpiov 'lo-parjX io-riv, and Jubilees § 1 5 (Ewald Jahrb. III. p. 10) ' Many are the nations and numerous the people, and all are His, and over all hath He set spirits as lords... but over Israel did He set no one to be Lord, neither angel nor spirit, but He alone is their ruler etc.', with the context. See also Clem. Horn, xviii. 4, Clem. Recogn. ii. 42 (references which I should have overlooked but for Hil genfeld Apost. Vat. p. 65). Clem. Alex. Strom, vii. 2 (p. 832) uses the text to support his favourite idea that heathen philosophy is the handmaid of revelation ; outos io-riv 6 8i8ous Kai rots "EXXtjo-i rr)v cpiXocrocpiav Sid rdv v- iro8eeo-repav dyyiXav' eicrl ydp cruvStave- vepr/pevoi npoo-rd^et Bela re Kal dpxaia SyyeXoi Kara eBvrj, aXX' rj pepls Kvpiov t) Sd^a rdv ntorevovrav. On the other hand the present text of the Hebrew runs ' He set the boundaries ofthe na tions according to the number of the sons of Israel CssW* *J3 nSDD1?) ; for (or ' while ', 13.) the portion of Jehovah is His people, Jacob is the rod of His inheritance'. So too the Peshito and Targum of Onkelos. But it is diffi cult to get any good sense out of this reading, and the parallelism of the verses is thus shattered. I can hardly doubt therefore that the lxx is right, and the error can be easily explained. The ends of the lines have got out of gear ; ^triB", which in the present text occupies the end of ver. 8, has been displaced from its proper position at the end of ver. 9, and thrust out the original word DTlbsn, which has thus disappeared. The ' sons of God' are mentioned Job i. 6, ii. 1, xxxviii. 7, and in all places are translated (as it appears, correctly) by dyyeXot in the LXX; see Gesen. Thes. p. 215. This conjecture is confirmed by the fact that the Samar. Pent, reads ' Israel' at the end of both verses, thus pre senting an intermediate reading be tween the lxx and the present He brew text. Justin Martyr Dial. § 131 (p. 360 b) refers to the difference between the Hebrew and lxx texts ; see also Origen In Num. Horn, xxviii. § 4 (11 p. 385), In Ezech. Horn, xiii (in. p. 401). The reading of the He brew text is naturally adopted in Clem. Horn, xviii. 4, as it is by Justin's Jewish opponents. The writer lived late enough to have got it from one of the Judaizing versions. On the other hand the lxx is quoted by 1.04. THE EPISTLE OF CLEMENT [xxix 9eoy. !reNH9H Mepic Kypioy Aaoc aytoy 'IakcoB, cxoinicma KAHpONOMIAC AYTOY 'IcpAHA. Kal iv 6T606J TOTTW Xeyei' 'lAoy Kypioc AamBanbi Iaytco I'9noc Ik Mecoy I9NWN, cbcnep AamBa'nci AN9pconoc THN AnApXHN aytoy thc aAco, ka'i e2e- AeyceTAi Ik toy Ibnoyc iKei'Noy apa ati'con. XXX. 'Ayiov ovv fxepls virdpxovTes Troir\o~wfxev Ta tov dyiacr/xov TravTa, cpevyovTes KaTaXaXias, fxiapas .oy 6 'Ayiov oHv] AflOYN (the oy above the line being written prima manic) A. Philo de Post. Ca. 25 (1. p. 241), de Plant. 14 (1. p. 338). 2. Xaos] We have here the com mon antithesis of Xads 'the chosen people', and eBvrj 'the Gentiles'; as e.g. Luke ii. 32, Acts iv. 27, xxvi. 17, 23, Rom. xv. 10, 11, etc. By becoming the Xads however the Is raelites do not cease to be called an eBvos (see esp. Joh. xi. 50), but are rather eBvos ayiov (as Exod. xix.. 6, I Pet. ii. 9) or edvos iK pecrov iBvdv (as below) : so Justin Dial. 24 (p. 242) Iva yivryrat eBvos 8'iKaiov, Xaos cpuXdcr- o-avnlo-Tiv (from Is. xxvi. 2). All such titles, referring primarily tothe Israel after the flesh, are transferred by Clement, following the Apostolic wri ters, to the Israel after the spirit ;¦ see above the notes on § 1 , and comp. below § 58 els Xabv nepiovo-tov, and especially Justin Dial. 119 (p. 347). I call at tention to this, because Hilgenfeld (Zeitschr. f. Wissensch. Theol. 1858, p. 585, and here) distinguishes the Xads of the first passage and the eBvos of the second, as though they referred to the Jewish and Gentile Christians respectively. Of such a distinction the context gives no indication ; and this interpretation moreover supposes that Clement departs from the ob vious meaning of the. passages in corporated in the second quotation, where the original reference of eBvos is plainly to the Israelites. See the note on eKXoyrjs pipos above. Hilgen feld moreover (in order to support this interpretation) reads 'Ayicov pepls for 'Ayiou ovv pepls at the beginning of § 30, but this is certainly not the MS reading. o-xolvio-pa] 'a portion measured out by a line' (see the note on Kavdv, § 7), a common word in the lxx exactly representing the Hebrew ^an. 3. ISov Kvpios k.t.X.] A combina tion of several passages ; Deut. iv. 34 el inelpao-ev 6 Qebs eto-eXddv Xafieiv eaurco eBvos eV pecrou eBvovs iv Treipacr- pco k.t.X., Deut. xiv. 2 Kal ere e'|eXe'£aro Kvpios o Sebs o~ov yevio-Bat ere Xabv aura nepiovo-tov anb ndvrav rdv iBvdv k.t.X. (comp. vii. 6). do-nep Xapfidvei k.t.X.] The pas sages most nearly resembling this are, Num. xviii. 27 Xoy lo-Brjo-erat vpiv Ta ddjaipipara vpdv ds criros and dXco Kai ddjalpepa anb Xrjvov, 2 Chron. xxxi. 14 Souvat Tas dnapxds Kvpiov Kai rd dyia rdv ay lav, Ezek. xlviii. 12 ecrTat auTois r/ anapxr) 8e8opivr) eV rai/ dnap- Xav ttjs yrjs, ayiov dyiav dnb rdv dplav k.t.X. with the context ; but in all these passages the reference of the ' first- fruits' is different. As Clement's quo tations elsewhere are so free (e.g. §§ 18, 26, 32, 35, 39, etc.), he may only have combined these passages and applied them from memory; but xxx] TO THE CORINTHIANS. 105 Te Kal Xayvovs crvfXTrXoKas, fxedas Te Kal vewTepicrfxovs Kai (SSeXvKTas iTTtduixlas, fxvcrepdv fxoix^iav, ftSeXvKTtjv 10 vireptjCpaviav. Oedc r*p, (prjcriv, fnepHcpANOic antitacce- tai, TAneiNoTc Ae Ai'acocin x*Pin- KoXXti6wfxev ovv iKei- vois ols n x&P1* diro tov Qeov SeSoTai. ivSucrwixeda Tr\v dfxovoiav, TatreivocppovovvTes, iyKpaTevbfxevoi, dtrd 7ravTos -^sidupicrfxou Kal KaTaXaXias iroppw eauTOus 15 7roioi7j/T€s, epyois SiKaioufxevoi Kal 1x1) Xoyois. Xeyei 8 Xayvovs] Colomies. ayvovo- A. 9 poixelav] potxtav A. the alternative remains that he is quoting from some apocryphal wri ting, such as the spurious or interpo lated Ezekiel quoted above (see the notes §§ 8, 13, 17, 23, 46). The dyia aylav are the specially consecrated things, the offerings or first-fruits, as in the passages just quoted ; see also Lev. xxi. 22, Ezek. xlii. 13. The ex pression is applied here either to the people of God themselves, or to their spiritual oblations (see below, §§ 40, 44)- XXX. ' Therefore, as the portion of the Holy One, let us be holy our selves ; let us lay aside all sins which defile ; let us shun pride and ensue peace ; let us be on our guard against slander and backbiting ; let us seek not our -own praise, but the praise of God. Self-will is accursed in His sight ; but His blessing rests on the gentle and lowly-minded'. 6. 'Ayiou ovv pepls] i. e. ' As the special portion of a Holy God': comp. I Pet. i. 15 sq. Kara rbv KaXi- o~avra upas ayiov Kal auroi ayiot iv irdo-rj dvao-rpodjrj yevrjBrjre, 8tbrt yi- ypanrat ^Lev. xi. 44) Aytot eoeo-Be oti eyed dyios. 7. tpeuy. KaraX.] I Pet. ii. I dnoBipe- vot-..ndo-as KaraXaXias. 8. Xdyvous] Comp. Athenag. Suppl. 19 tois aKoXdo-rois Kal Xdyvois, 21 Xay- velas rj j3i'as r) nXeove£las, Clem. Recogn. ix. 17 (the Greek is preserved in Cae- sarius) peBvcrovs, Xayvovs, Saipovdvras, Acta Petri in Isid. Pelus. Ep. ii 99 (see Hilgenfeld'sAW. Test. extr.Can. Rec. IV. p. 7c) d ydp djtXoxprjparos ovk ixdprj(re rbv rrjs aKrrjpoo-vvrjS Xoyov ov8i 6 Xdyvos rbv nepi o-adjpoo-vvrjs ' k.t.X., Clem. Alex. Pad. ii. 10 (p. 222 — 225). I have preferred Xayvovs to dvdyvovs, because the former was more liable to be misread or mis understood by a scribe than the lat ter; and the passages quoted show that it was likely to be used by an early Christian writer. It also ac cords better with the strong epithets in the context. Neither word occurs - in the LXX or New Testament. The common form was Xdyvos, the Attic Xdyvrjs ; see Lobeck Phryn. p. 1 84. 9. pucrepdv] For this form see the note on § 14. 10. Geds ydp k.t.X.] From Prov. iii. 34 Kvpios vneprjdjdvots K.t.X. In I Pet. v. 5, James iv. 6, it is quoted 6 Qebs vneprjdjdvots k.t.X. The Hebrew has simply Sin 'he'. 14. -ty-iB. Kal KaraX.] See below §35. The words occur together also 2 Cor. xii. 20 ; comp. Rom. i. 30 ^iBvpio-rds, KaraXdXovs. 15. epyois 8iKaiovpevoi] See the note at the beginning of § 33. jo6 THE EPISTLE OF CLEMENT [xxx yap' '0 ta noAA<\ Aer-coN kai ANTAKoyceTAi- h d eyAAAoc oTeTAi e?NAi Ai'kaioc; eyAorHMeNoc reNNHTdc rYNayrjv. See also Beer's Leben Abraham's p. 65 sq. xxxi] TO THE CORINTHIANS. 107 iSwfxev Tiues al 0S0I Ttjs evXoylas. dvaTvXi^wfxev Ta air dpxtjs yevofxeva. t'ivos x^Plv ilvXoynBt] 6 iraTtjp fifxwv 'Afipaafx ; ou"xl SiKaioo~uvt]v Kal dXtjOeiav Sid tt'ict- 15 Tews 7rot>io"as ; 'IcraaK fxeTa TreTToSt]cr[ews yivw\crKwv to fxeXXov r\Se\ws iyeve\ro ducria. 'laKcofi fxeTa Tairei- vo(pp[oaruvt]s\ i^exwpticrev Ttjs ytjs av[rou Si dSeX](pov Kal iTropevdti Trpos [Aaftdv] Kal iSovXevcrev, Kal iS66[ri LauTw] to SwSeKacrKtiTTTpov tou [7a"j0af;A] . 20 XXXII. ['6ay] Tts Kad' iv eKacrTOV elXtKpiv[ws~\ Ka- Tavor\crr\, iiriyvwcreTai [Ta fxe\yaXela twv vtt avTov SeSofxe[vo)v] Swpewv. e£ avTov yap tepees Te] Kal Xevl- airov] aura* A. iepeis re Kal] Tisch. iepeis previous edd., but re is required for the space. with the notes 709 sq., where ample rabbinical authorities are collected for this addition to the narrative. The idea is brought out strongly by Melito (Routh's Rei. Sacr. I. p. 123) 6 Se IcraaK arya nene8rjpevos cos Kpios, ovk dvoiyav to arrbpa ou'Se djdeyybpevos (f>avjj' to ydp £iiXo£evlav iboBrj aura uids k.t.X., § 12 of Rahab Sid nlo-Tiv koi (piXogevtav io-dBrj. See Westcott Canon p. 23. Nor is it only where doctrine is directly con cerned that Clement places the teach ing of the Apostles of the Circum cision and the Uncircumcision in juxtaposition, as e.g. §49 dyaTn; Ka- XuTrrei ttX^c5os apapridv, dydnr] ndvra dvexerat k.t.X. (see the note there). This studied effort to keep the balance produces a certain incongruous effect in the rapid transition from the one aspect of the antithesis to the other ; but it is important when viewed in ¦ connexion with Clement's position as ruler of a community in which the two sections of the Church, Jewish and Gentile, had been in direct anta gonism and probably still regarded each other with suspicion. On this position of Clement; as a reconciler, see Galatians p. 323. Mai (Script. Vet. Nov. Coll. VII. p. 84) reports that a part of this chapter is quoted by Leontius and John Res Sacr. ii (see above p. 21) with considerable variations, but has not given the quotation. Dressel was unable to find the MS. See Jacobson's note. 16. ti ovv noirjo-auev] evidently mo deled on Rom. vi. 1 sq. no THE EPISTLE OF CLEMENT [xxxiii tty\v ; [xr\Qafxws touto idcrai 6 c5etT7ro'T[»?s] e(p' tjfxlv ye yevtjdfjvai, aAAci cnreucrwfxev fxeTa iKTevela[s] Kai Trpo- Gufxlas Trav epyov dyad[6v] iiriTeXelv. outos yap o Srjfxiovpyos Kal <5[eo~7rd]T»7s twv aTrdvTwv iirl toIs ejo[70£s] avTov dyaXXiaTai. tw ydp TrafXfxeyedecrTaTw avT[ov\ 5 KpaTei ovpavovs icrTtipicre[v], Kal Ttj dKaTaXtjTTTif ovtov cru[vecrei *SieKo]crfxt}crev avTovs' ytjv Te [c5te%ft)]jOtcrei/ diro tov TTepiexov[ros avjrrjv vSaTOs Kal riSpacrev [iiri to]v dcrcpaXfj tov ISiov f3ov[Xtjfxa]Tos 6efxeXiov Ta Te iv avWtj C]wa (poiTwvTa Ttj eavTOV [SiaT^a^ei iKeXevcrev io i eKrevelas] eKrevta... A. J o/yaXAiciVai] A. ayctAXerai Damasc. Trap- peyeffeo-Tara] A. nappeyeffrara Damasc. 6 effTT/picrej/] A. iffTTjpi^ev Damasc. 7 avviaet SieKOffpijffev] Wotton after Damasc. yt/k Te Siexdpio-ev] yrjv Se ixi TrdVi...clc0pW7ro;>] eVi tovtois tov efaxd- rarov Kai irappeyiBij dvBpairov Damasc. 14 fepais] A. iSiais outou Damasc. 16 eUova] Damasc. adds r)peripav and omits it after bpolaffiv. 18 inyveo-ev] A. ewolTjffev Damasc. 19 ai^dveoSe] avgaveffdai A. TrXi}0uVe vlw avTov ovtws elirev 6 iffKono-pivij Clem. Alex. 613. 12 Bavpaarbv avTov] om. Clem. Alex. 15 So-ip] ova (i.e. Screw) A. Sym. 7, etc., Clem. Recogn. i. 48, Jus tin Dial. 116 (p. 344). 7. Trpoo-TaTij!/] 'guardian, -patron, who protects our interests and pleads our cause'. To a Roman it would convey all the ideas of the Latin ' pa- tronus,' ofwhichit was the recognised rendering, Plut. Vit. Rom. i3,Vit.Ma- rii 5. Comp. npoo-rdns Rom. xvi. 2. 9. eVo7rrpifdpe#a] Christ is the mir ror in whom is reflected the faultless countenance of God the Father (au rou) ; comp. 2 Cor. iii. 18 ttjv 86£av ^Kvpiov Karonrpi£bpevoi, Philo Leg. All. iii. 33 (I. p. 107) pTjSe Karonrpio-alprjv iv uXX oj Ttvl rr)v o-r)v ISiav rj iv crol ra 0e<5 ; comp. John i. 14. apcopoi'] 'faultless', 'fleckless', be cause the mirror is perfect. For the meaning of dpcopos, see the note on papoo-KonrjBiv, § 41. 1 1 . Sid toutou k.t.X.] Quoted in Clem. Alex. Strom, iv. 16 (p. 613) d eV ttj npbs Kopivdlovs imo-roXfj yeypanrai, Aid 'Ir/o-ov XpioTou rj do-vveros...rjpds yevo-ao-8ai. r) do-vveros k.t.X.] Rom. i. 21 Kal eo-KOTicrBij rj do-iiveros avrdv KapSla, Ephes. iv. 18 io-Korapivoi [v. I. io-Ko- Tio-pevoi] rfj Siavola. These passages are sufficient to explain how Clem. Alex, in quoting our Clement writes e'o-KOTio-peV^,butnot sufficient to justify the substitution of this form for e'o-Ko- Tapivrj in our text. See A. Jahn's Methodius 11. p. 77, note 453. 12. di>a6aXAei k.t.X.] i.e. 'Our mind, like a plant shut up in a dark closet, had withered in its growth. Removed thence by His loving care, it revives and shoots up towards the light of heaven.' Comp. 1 Pet. ii. 9 tou ix o-kotovs upas KaXeo-aVTos els rb Bav- pao-rbv avrov ], aAA' iaTw u(p' eTepou eauTov fx[ap\Tvpelcrdai. 6 dyvos ev Trj crapKi [etrTw] Kal fxt] dXa^pvevecrdw , yivwcr- [kwv oti eTJepos icrTiv 6 eTTixopr)ywv \avTw\ Ttjv iyKpd- 2oTeiav. ' AvaXoyi[cnafx]e6a ovv, dSeXcpol, iK Trolas [vXrjs] iyevrjdrifxev, ttoIoi Kal Ti[ves e'i\crt]X6afxev els tov Kocrfxov [w's €K t\ov Tacpov Kai ctkotovs [6 7roirjjcras tj/uas Kal 18 ev] om. Clem. Alex. lo-ra] Laurent, p. 423. The margin of the parch ment is cut off, so that nothing is visible in the MS. There seems however to have been room for ecrTto, as the size of the letters is often diminished at the end of the lines. On the reading of Clem. Alex, see below. 19 eyKpdretav] eyxpariav A. pression see 1 Cor. xvi. 17, Phil. ii. 30: comp. Col. i. 24. d o-ocpds k.t.X.] This passage down to ttjv iyKpdretav is quoted in Clem. Alex. Strom, iv. 16 (p. 613) between extracts from § 40, 41 (see the notes there). 18. eo-ra] ' let him be it' - For this emphatic use compare Ign. Ephes. 15 apeivbv io-riv o-tandv ko.1 eivat rj Xa- Xovvra pr) eivat, Iren. ii. 30. 2 ouk iv rd Xeyeiv dXX' eVTCp e Iva id Kpelrrav 8eiKvvo-8ai ddjeiXet. I have preferred Laurent's happy emendation eo-ra to crtydra which has also been suggested, both because it better suits the vacant space in the MS, and because it ex plains why Clem. Alex, quotes the pas sage 6 dyvbs rfj o-apKi pr) dXa{jyvevio-8a, omitting ecrra ko! for the sake of getting a smoother construction. At the end of a line it is not safe to speak positively about the number of letters to be supplied, as there the letters are sometimes much smaller and extend beyond the line; but orydra seems under any circumstan ces too long to be at all probable. Hilgenfeld's reading, d dyvbs iv ttj (rapKi Kal [avrbs] pr) dXa£oveveo-8a, Sup plies the lacuna in the wrong place. For the sentiment see Ign. Polyc. 5 ei Tts Svvarat iv ayveta pevetv els riprjv rijs o-apKos tov Kvpiov, iv aKavxrjO-ia pevera' idv Kavxrjo-rjrat, dnaXero (see above p. 9), Tertull. de Virg. Vel. 13 ' Et si a Deo confertur continentiae virtus, quid gloriaris, quasi non acce-" peris', passages quoted by Wotton. Clement's language is not sufficient to explain the allusions of Epiphanius and Jerome (quoted above, p. 16), which doubtless refer to the spurious Epistles on Virginity. 21. TToiot Kai TtVes] I Pet. i. II els riva rj noiov Kaipov. elo-rjXBapev] See Winer § xiii. p. 86. 22. cos e'K tov rd(j)ov Kal o-kotovs] right ly punctuated by Hilgenfeld with Potter on Clem. Alex. /. c. The edi tors generally have connected this clause with the preceding sentence. - 124 THE EPISTLE OF CLEMENT [xxxviii Stjfxiovpyrjcras [eto-»f]7a7ej/ els tov koct/jiov avTov, [Trpo\e- Toifxdcras Tas evepyearias [avT\ov irplv tjfxas yevvrjdijvai. [Tai/JTa ovv TravTa ip avTov e^;oi/Tes [djcpeiXoixev KaTa TravTa evxapf-0~Telv [avJT&r w tj Sopa els tovs aiwvas twv aiwvwv. afxt\v. XXXIX. "Acppoves Kal dcrvveTOi Kal fxwpol Kal diralSevTOi ^Aei/a^bucTii/ jj^uas Kal fxuKTtiplfyucriv, eavTovs (SovXofxevoi iiraipecrdai Tals Siavolais outwv. ti yap SuvaTai 6vt]Tos', t) tis tcr^vs yr/yevovs ; yeypaTTTai yap' OyK hn MopcbH npo dcb9AAMcbN Moy AAA' h AypAN ka'i io cbCONHN HKOYON. TI TApi MH KA9ApOC 6CTAI BpOTOC 6NANTI Kypioy; h And tcon I'prcoN aytoy amemiitoc anh'p; ei kata 3 d<6eiAopei'] otpCXopev A. 4 eiS^a/pio-Teic] evxapian A. 7 pvKTTjpl^ovaiv] pvKTtpij^ovffiv A. 16 eVaicree] eneoev A. • cnjros] ffrrrov stands in A (as I I. npoerotpdo-as k.t.X.] See the fragment from 'the 9th Epistle' of Clement of Rome in Leontius and John Sacr. Rer. ii (Mai Script. Vet. Nov. Coll. VII. p. 84) "iva Kal yevd- peda fiovXrjdivTOS avrov, ovk ovres nplv yevio-dat, Kal yevbpevoi dnoXavo-apev rdv Si rjpds yevopivav' Sid tovto io~pev avBpanoi Kal djpbvtjo-iv exopev Kal Xbyov, nap' avrov Xafiovres. XXXIX. ' What folly is the arro gance and self-assumption of those ¦ who would make a mockery of us ! Have we not been taught in the Scriptures the nothingness of man? In God's Sight not even the angels are pure: how much less we frail creatures of earth ! A lump of clay, a breath of air, the sinner is consumed in a moment by God's wrath: and the righteous shall inherit his for feited blessings.' 6. adjpoves k.t.X.] Comp. Hermas Sim. ix. 14 ddjpav el Kal davveros. 7. xXevdfovcru' k.t.X.] Ps. xliv. 14 (v. 1.), Ixxix. 4, pvKrrjpio-pbs Kal xXev- aapos. 9. yeypanrai ydp] A long passage from the LXX Job iv. 16 — v. 5, the words ovpavbs Se... outou being inserted from Job xv. 15 (see below). The variations from the lxx are for the most part slight. IO. ouk r^v popdjr) k.t.X.] The words of Eliphaz reproving Job. He relates how a voice spoke to him in the dead of night, telling him that no man is pure in God's sight. The lxx differs materially from the Hebrew, but the general sense is the same in both. The ouk is not represented in the Hebrew, and it may have been in serted by the LXX to avoid an anthro pomorphic expression ; but the trans lators must also have read the pre ceding words somewhat differently. 12. et Kara nalSav k.tX.] 'seeing that, against His servants He is dis trustful, and against (to the discredit of) His angels He noteth some de pravity' 14. ovpavbs Se k.t.X.] From Job xv. 15 (likewise in a speech of Eliphaz) ei Kara aylav ov nto-revei, ovpavos Se ov xxxix] TO THE CORINTHIANS. 125 nAiAcoN aytoy oy nicTeyei, kata Ae ArreAcoN aytoy ckoAion ti IneNdHceN- oypANoc Ae oy KA9Apdc eNcbnioN aytoy" Ia IS Al, oi KATOIKOYNT6C oIki'ac nHAlNAC kl CON KAI AyToi 6K TOY ay'toy nHAoy IcmIn* enAiceN aytoyc chtoc TpdnoN, ka'i And npco'i'9eN ecoc ecnepAC oyK Iti eiciV nAp<\ to mh Aynac9ai AyToyc Iaytoic Boh9hcai AncoAoNTO- eNecpycHceN aytoTc kai iTeAeyTHCAN, nApbres in Clem. Alex, must be regarded as an error of transcrip tion. 4. rd (HaBrj rrjs Betas yvdo-eas] The large and comprehensive spirit of Clement, as exhibited in the use XL] TO THE CORINTHIANS. 127 KeKvcpoTes els to fiadti Ttjs 6elas yvwcrews, irdvTa 5 Tapei TTOielv ocpeiXofxev ocra 6 SecriroTrjs iiriTeXelv e'lce- Xevcrev KaTa Kaipovs TeTay/xevovs' Tas Te irpocrcpopas 3 e7KeKUc6ciTes] A. eK/ceKucfcoVes Clem. Alex. 5 6e{Xopev] orpiXopev A. of the Apostolic writers, has been already pointed out (notes on §§ 12, 31) 33) 49)- Here it is seen from a somewhat different point of view. While he draws his arguments from the law of Moses and his illustrations from the Old Testament, thus show ing his sympathy with the Judaic side of Christianity, he at the same time uses freely those forms of expression which afterwards became the watch words of the Gnostic sects and were doubtless frequently heard on the lips of their forerunners his contem- . poraries. To this class belongs to fidBrj t^s yvdaeas (comp. I Cor. ii. 10) : see S. John's language in Rev. ii. 24 oinves ovk eyvao-av rd fiaBea tov SoTOfd, cos Xiyovo-iv, which is illustrated by Iren. Har. ii. 22. 3 ' Profunda Dei adinvenisse se dicen- tes', ii. 28. 9 'Aliquis eorum qui alti- tudines Dei exquisisse se dicunt', Hippol. Har. v. 6 ineKaXeaav iavrovs yvao-riKovs, djdo-Kovres pbvot rd fiaBtj yivdo-Keiv; compare the description in Tertullian adv. Valent. 1 ' Si bona fide quaaras, concreto vultu, suspenso supercilio, Altum est aiunt', and see Galatians p. 298. It is sig nificant too that yvcocris is a favourite word with Clement : see §§ 1, 36, 41, and especially § 48 tjra Svvarbs yvdo-iv igemeiv (with the note). Again in § 34 he repeats the favourite Gnostic text 'Eye hath not seen etc', which they misapplied to support their prin ciple of an esoteric doctrine. See the note there. 6. tos Te npoo-djopas k.tX.] Editors have failed to explain the reading of the MS satisfactorily. Two modes of punctuation are offered. The main stop is placed (1) after iKiXevo-ev, so that we read Kara Kaip. rer. ras re npoo-dj. k.t.X. ; but in this case we get an unmeaning repetition, koto Katpovs reraypevovs and dpto-pevois Katpois k.t.X. belonging to the same sentence : or (2) after imreXelo-Bat, in which case imreXe'io-Bat must be governed by odjetXopev. But, with this construc tion (not to urge other obvious objec tions) there is an awkwardness in using the middle eViTeXeicro'ai in the same sense in which the active eVt- TeXeiv has occurred just before; though the middle in itself might stand. (In James iv. 2, 3 however we have alreiv and alrelo-Bai side by side). I have therefore inserted eVi- peXcos (perhaps inipeXe'ta), supposing that the omission was due to the similar beginnings of the two words (as e. g. aiaviov for aivov ataviov ii. § 9 ; see also the note on ii. § 10 evpelv); comp. I (3) Esdr. viii. 21 ndvra Kara rbv rov Qeov vbpov iirtr eXeo-6r]ra intpeXds rd Qea ra vyj/tora, Herm. Mand. xii. 3 rr)v SiaKOVtav. . .reXet impe- Xds- Thus the passage reads smooth ly and intelligibly. An alternative would be to omit inireXelo-Bai, as having been inserted from below (Sid nvav inireXelo-Bai), and to take Tas re npoo-djopds Kal Xeirovpyias in apposition with 00-a, but this does not seem so good for more than one reason. The perplexed syntax might perhaps be unravelled in a third way, by substituting something else for the doubtful eVeXeuo-ev below. I should have preferred ras 8e npoo-djo- pds as Tischendorf deciphers the MS, 128 THE EPISTLE OF CLEMENT [xl Kal XeiTOvpylas iTTtfxeXws iTTiTeXelcrdai Kal ovk- e'lKtj t) aTaKTWs te[/ceAei>o-ei/] t ylvecrdai, dXX' copier fxevois Kaipols Kal wpais' ttov Te Kal Sid t'ivwv iiriTeXelcrdai OeXei, avTos wpicrev Ttj virepTaTw avTov (3ovXtjcrei' 'iv ocriws ttovto yivofxeva ev evSoKtjcrei evtrpocrSeKTa eit] tw 6eXrjfxaTi 5 outou. Ol ovv toIs TrpocrTeTayfxevois Kaipols ttoiovvtcs Tas irpocrcpopas outwv euTrpocrSeKTOi Te Kai fxaKapioi, 1 Xeirovpylas] Xeirovpyeiaff A. impeXQs] om. A. The reasons for the inser tion are given on p. 127. 2 Te/c&eucwf] Tisch. deciphers e...€YCeN- I have looked again and again, but could only read (and this doubtfully) the initial e. The whole word (or words) occupies the same space as iXopevoffaoS (i. e. 1 1 letters) in the line above. 4 ndvra] navrara A. See below. but (unless I misread it) it certainly has Te, not 8e. On the Christian sense of npoo-(f>opal see the note on npoaeveyKovras rd Sapa § 44- 2. Kaipols ko.1 dpats] A pleonasm, as in Dionys. de Isocr. 14 (p. 561) pr) iv Katpd ylveo-Bat prjS' iv dpa, Plut. Ages. 36 rov KaXov Katpbv olKeiov etvai Kal dpav. The words differ only so far, that Katpds refers to the fitness, dpa to the appointedness, of the time. Demosth. Olynth. ii. p. 24 prjSiva Katpbv pr/8' apav napdXeinav shows that dpa does not refer to the ' hour of the day', as this use of the word was only introduced long after the age of Demosthenes. 4. uTrepTara] I have not ventured with previous editors to alter the MS reading to vneprdrrj, since even in classical writers comparatives and superlatives are sometimes of two terminations ; e. g. Thucyd. iii. 89, 101, v. 71, no. See Buttmann Griech. Sprachl. § 60 anm. 5. No de pendence however can be placed on our scribe in such a matter ; see in stances of .similar errors, p. 25. ndvra ytvbpeva] I have struck out to before yivopeva as a mere repe tition of the last syllable of ndvra and as interfering with the sense ; see, for similar errors of transcription in our MS, p. 25. 5- iv euSoKijcret] sc. tou Geou. See the note on § 2 per iXiovs Kal ev8o- Krjo-eas, as I propose to read the pas sage. But possibly we should here for 6YA0KHCei6YnP0CA6KTAread 6YA0KHC6ieYnP0CA6KTA; as in Epiphan. Har. lxx 10 (p. 822) eu- SoKrjo-ei Geou. 9. rep ydp dpxtepei k.t.X.] This is evidently an instance from the old dispensation adduced to show that God will have His ministrations per formed through definite persons, just as below (§ 41) ou navraxov k.t.X. Clement draws an illustration from the same source that He will have them performed in the proper places. There is therefore no direct reference to the Christian ministry in apxiepevs, iepeis, Aevlrai, but it is an argument by analogy. Does the analogy then extend to the three orders ? The an swer to this seems to be that, though the episcopate appears to have been widely established in Asia Minor at this time (see Philippians p. 209 sq.), this epistle throughout only recog nises two orders, presbyters and deacons, as existing at Corinth (see esp. the notes on imo-Konav § 42, xl] TO THE CORINTHIANS. 129 Tots yap vofxifxois tov SecnroTOv aKoXovdovvTes ou Sia- fxapTavovcriv. tw ydp dpxiepel iSiat XeiTOvpylai SeSo- 10 fxevai eicriv, Kal toIs lepevcriv iSios 6 tottos TrpocrTe- TaKTai, Kal XeviTais iSiai SiaKOviai itriKeivTai' 6 Aai/cos dvdpwTros toIs XaiKols TrpocrTayfxacriv SeSeTai. XLI. ' €.Kao~TOs vixwv, dSeXcpoi, iv tw ISlw Tay- fxaTi evxapicrTeiTw Oew iv dyadtj crvveiSrjcrei vtrdpxwv, 11 iiriKeivrai] entKivrai A. 14 avveiSijirei] ffvveiBijo-iv A. and on idv KoiprjBdcriv, 8ia8i£avrai k.t.X. § 44). It has been held indeed by some (e.g. Lipsius p. 25) that, this being so, the analogy notwithstand ing extends to the number three, Christ being represented by the high- priest (see the note § 36), the presby ters by the priests, and the deacons by the Levites. But to this it is a sufficient answer that the High- priesthood of Christ is wholly differ ent in kind and exempt from those very limitations on which the passage dwells. And again why should the analogy be so pressed? It would be considered ingenious trifling to seek out the Christian equivalents to eVSe- Xe^tcrpou rj evxdv r) nepi dpaprias Kal nXrjppeXetas below (§41), or to enapxot, XiXiapxot, iKarbvrapxoi, nevrrjKbvrapxoi, k.t.X. above (§ 37) ; nor is there any reason why a closer correspondence should be exacted from this passage than from the others. Later writers indeed did dwell on the analogy of the threefold ministry ; but we cannot argue back from them to Clement, in whose epistle the very element of threefoldness, which gives force to such a comparison, is wanting. 10. 18ios b tottos k.t.X.] ' The office assigned lo the priests is special'. On this sense of rdrros comp. below § 44 tou ihpvpAvov avrols tottov, and see the notes on Ign. Polyc. I eVStKet crou rdv rdnov. 11. Xaixos] Comp. Clem. Horn. E- pist. Cl. § 5 outcos iKaara XatKco dpap- rta io-rlv k.t.X., Clem. Alex. Strom. iii; 12 (p. 552) Kav npecrfivrepos jj Kav Siokovos Kav Xoikos, ib. v. 6 (p. 665) KaXvp.it Xa'iKrjs dmrrrlas. In Tertul- lian 'laicus' is not uncommon, e.g. de Prascr. 41 ' Nam et laicis sa- cerdotalia munera injungunt'. In the LXX Xads is used not only in contradistinction to 'the Gentiles' (see the note on § 29 above), but also as opposed to (1) 'The rulers', e.g. 2 Chron. xxiv. 10, xxx. 24, (2) 'The priests', e.g. E"xod. xix. 24, Neh. vii. 73 (viii-. 1), Is. xxiv. 2; comp. Jer. xxxiv (xli). 19 rods dpxovras lovSa Kal tovs Svvao-ras Kal rovs iepeis Kal rbv Xabv. From this last contrast comes the use of XaiVcds here. The adjective however is not found in the LXX, though in the other Greek ver sions we meet with XdUbs ' laic ' or 'profane' and Xoikovv 'to profane', Deut. xx. 6, xxviii. 30, Ruth i. 12, 1 Sam. xxi. 4, Ezek. vii. 22. xlviii. 15. XLI. 'Let each man therefore take his proper place in the thanks giving of the Church. Then again, in the law of Moses the several sacri fices are not offered anywhere, but only in the temple at Jerusalem and after careful scrutiny. If then trans gression was visited on the Israelites of old with death, how much greater shall be our punishment, seeing that 9 130 THE EPISTLE OF CLEMENT [xli fxr\ TrapeK^a'ivwv tov wpicr/xevov Ttjs Xenovpyias avTov Kavova, iv crefxvoTtjTi. Ou travTaxov, dSeXcpoi, TTpocrCpe- povTai dvcriai ivSeXexicrfxov r\ evx&v h Trepl dfxapTias Kai TrXti/xfxeXetas, dXX' r\ iv ' lepovcraXtjfx fxovt]' /ca'/cet Se ovk i vapeKfialvav] napatK^aivuv A. our knowledge also is greater'. euvapio-Teirco] The allusion here is plainly to the public services ofthe Church, where order had been violat ed. Thus evxapto-rla will refer chiefly, though not solely, to the principal act of Christian thanksgiving, the celebra tion of the Lord's Supper, which at a later date was almost exclusively term ed evxapio-Tta. The usage of Clement is probably midway between that of S. Paul where no such appropriation of the term appears (e.g. i Cor. xiv. 1 6, 2 Cor. ix. n, 12, Phil. iv. 6, I Tim. ii. i, etc.), and that of the Ignatian Epistles (Philad. 4, Smyrn. 7) and of Justin (Apol. i. § 66, p. 97 sq., Dial. 41, p. 260) where it is specially so applied. For the "tStov rdypa of the people at the eucharistic feast see Justin Apol. i. § 65 (p. 97 r>) ov (i.e. rou npoeo-rdros rdv dbeXdjav) o-vvreXe- o-avros ras eu^ds Kal rr)v eu^apicrriav Trds-d Xaos inevdjrjpei Xiyav 'Aprjv... evxopto-rrjo-avTos Se rflv npoeo-rdros Kal inevdjrjprjo-avros navrbs rov Xaov k.t.X., and again ib. § 67 (p. 98 e). See Harnack Der Christliche Gottesdienst etc. (Erlangen, 1854). iv dyaBfj o-vveiSrjo-ei] Acts xxiii; 1, 1 Tim. i. 5, 19, 1 Pet. iii. 16, 21 : comp. KaXr) o-vveiSrjo-is, Heb. xiii. 18. For an explanation of the MS reading o-vveiSrjo-tv see above § 15. 2. Kavova] Compare the metaphor 2 Cor. x. 13, 14, Kara to perpov rou Kavbvos and vnepeKreivopev: see also the note on § 7. npoo-djipovrai] The present tense has been thought to imply that the sacrifices were still offered and the Xeiroupyicts] Xtrovpytaa A. temple yet standing, and therefore to fix the date of the epistle before the destruction of Jerusalem, i.e. about the close of Nero's reign. To this very early date however there are insuperable objections (see the intro duction p. 4 and notes on §§ 1, 5, 44, 47). Clement therefore must use npoo-djipovrai as implying rather the permanence of the record and of the lesson contained therein than the con tinuance of the institution and prac tice itself. Indeed it will be seen that his argument gains considerably, if we suppose the practice discon tinued ; because then and then only is the sanction transferred from the Jewish sacrifices to the Christian ministrations, as the true fulfilment of the Divine command. If any one doubts whether such a usage is natural, let him read the account ofthe Mosaic sacrifices in Josephus Ant. iii. cc. 9, 10 (where the' parallels to Clement's present tense npoo-djepovrai are far too numerous to be counted), remember ing that the Antiquities were pub lished a.d. 93, i.e. within two or three years of our epistle. Comp. Barnab. 7 sq., Epist. ad Diogn. 3, where also the present is used. This mode of speaking is also very common in the Talmud. See Friedmann and Graetz Die angebliche Fortdauer des judis- chen Opfercultus etc. in the Theolog. Jahrb. xvn. p. 338 sq. (1848), and the references in Derenbourg L'Hist. et la Gdogr. de la Palestine p. 480 sq. 3. e'i/8eXe^icrpou] ' of continuity, perpetuity', the expression used in the LXX for the ordinary daily sacri- xli] TO THE CORINTHIANS. T3I 5 iv TravTi tottw TTpocrcpepeTai, dXX' kfXTrpocrdev tov vaov Trpos to QvcriacrTv\piov, fxwfxocrKOTrrjdev to Trpocrcpepo- fxevov Sia tov dpx^p^s Kal twv irpoeiptifxevwv XeiTovp- 70)1/. ol ovv irapa to KadfJKOV Ttjs fiovXtjcrews avTov 7 Xetroupywy] Xtrovpyuv A. fiees, as a rendering of TDD (e.g. Exod. xxix. 42, Neh. x. 33) ; and thus opposed to the special offerings, of which the two types are the freewill offerings (euvav) and expiatory offer ings (TTepi dpaprlas rj nXrjppeXeias). Of the last two words opaprta denotes the sin-offering (riXDn) and nXrjppe- Xeia the trespass-offering (DE>X). A similar threefold division of sacrifices is given by Philo de Vict. 4 (11. p. 240) rd oXokoutou, to o-arrjpiov, rb nepi dpap rlas, and by Josephus Ant. iii. 9. 1 sq. r) bXoKavrao-is, r) Yapicrrijptos Bvo-'ta, r) vnep dpaprdSav (passages referred to in Jacobson's notes); see also Ewald Alterth. des Volkes Isr. p. 52 sq. Here the Bvo-'ta iv8eXexio-pov stands for the dXoKaurapara generally, as being the most prominent type ; and in the same way the fluo-ia evxdv, as a part for the whole, represents the peace-offerings (o-corijpia in the Lxx and Philo) which comprised two spe cies (Lev. vii. 11— 17), the vow or free-will offering (which Clement has selected) and the thanksgiving-offer ing (which Josephus takes as the type). On the other hand, when speaking of expiatory offerings, Cle ment gives both types. 5. epnpoo-Bev k.t.X.] The fads is here the shrine, the holy-place; the Bvo-iao-rrjpiov, the court of the altar: see the note on Ign. Ephes. 5. The iepbv comprises both. This distinc tion of fads and iepbv is carefully observed in the N.T.: see Trench N. T. Synon. ist ser. § iii. 6. papoo-Konr)Bev] ' after inspection '", with a view to detecting blemishes. A flaw or blemish, which vitiates a person or thing for holy purposes, is in the LXX pdpos. Doubtless the choice of this rendering was partly determined by its similarity in sound to the Hebrew DID, for otherwise it is not a very obvious or natural equi valent. [A parallel instance is the word o-Krjvr], chosen for the same rea sons, as a rendering of Shechinah, and carrying with it all the signifi cance of the latter.] Hence apcopos in the lxx signifies 'without blemish', being applied to victims and the like, and diverges from its classical mean ing. Hence also are derived the words papoo-Konos, papoo-Koneiv, which seem to beconfined to Jewish and Christian writers : Philo de Agric. 29 (1. p. 320) ous eviol pcopocrKorrous ovopatjjvariv, iva dpapa Kal do-tvrj npoo-dyrjrai rd /3copd rd tepeia k.t.X., Polyc. Phil. 4 ndvra papoo-Kone'irai, Clem. Alex. Strom, iv. 18 (p. 617) rjo-av Se Kavrais rdv Bvo-iav npocrayayals ndpd rd vbpa ol lepe iav papoo-Kanoi, Apost. Const, ii. 3 ye- ypanrai ydp, Mapoo-Koneio-Be rbv peX- Xovra els ieparrvvrjv 7rpoYeipifecrc9ai (a paraphrase of Lev. xxi. 17). 7. dpxiepias] Wotton suggests iepias, 'quum sacerdotum inferioris ordinis potius quam summi sacerdotis sit rds Bvo-'tas papoo-Koneiv' ; but Std rou dpxiepias k.t.X. belongs rather to npoo-qjeperai than to papoo-KonrjBev, as the order seems to show. The three conditions are (1) that it must be offered at the proper place, (2) that it must be examined and found with out blemish, (3) that it must be sacrificed by the proper persons, the 9—2 132 THE EPISTLE OF CLEMENT [xli ttoiouvtcs ti QdvaTOv to TrpocrTiixov exoucriv. OpaTe, dSeXcpol, ocrw irXelovos KaTt]£iw6t,[xev yvwcrews, toctoutw fxaXXov UTTOKelfxeda kivSvvw. XLII. Oi aTrocrToXoi rjfxlv eutiyyeXlcrdticrav diro tou Kupiou 'Iticrou XpicrTOV, 'lt]crovs 6 XpicrTos otto tov 5 Qeov ipeTre/xcpdt] . 6 XpicrTos ovv otto tov Qeov, Kai oi aTrocrToXoi aTro tou XpicrTOu' iyevovTO ovv dfxcpoTepa evTaKTWs iK deXrjfxaTOs Qeov. irapayyeXias ouv Xapov- tcs Kal TrXt]po(popri6evTes Sid Ttjs dvacrTacrews tov Kv piov tjfxwv 'itjcrov XpicrTOu Kal iricrTwdevTes iv to A07W 10 ¦2 Karrj%tdBT)pev] Kara^iaBrfpev A, as Tisch. (prasf. p. xix.) reads it, but I could not see distinctly. high priests or other priests. The Std rov dpxiepeas k.t.X. is comprehen sive, so as to include all sacrifices. rb KaBrJKov k.t.X.] 'the seemly or dinance of His will.' For the geni tive comp. Plut. Mor. p. 617 E ex rdv 'Oprjpov rb Bedprjpta tovto Xappdvav KaBr/Kovrav. I. to npbo-npov] 2 Mace. vii. 36. 'Enirlptov 'ArriKds, npbo-npov 'EXXtj- viKas Mceris s.v. imrlpiov. This is one among many instances of the excep tional character of the Attic dialect, for npbanpov occurs as early as Hippocrates ; see for other examples Galatians vi. 6 and p. 92 (p. 89, ed. 1), Philippians i. 28, ii. 14. dpdre k.t.X.] This sentence is quoted by Clem. Alex. Strom, iv. 16 (p. 613). ^ 2. yvcocrecos] See the note on rd fiaBr) rrjs Betas yvdo-eas § 4°- XLII. 'The Apostles were sent by Christ, as Christ was sent by the Father. Having this commission they preached thekingdom of God and appointed presbyters and deacons in every place. This was no new insti tution, but had been foretold ages ago by the prophet.' 4. eur/yyeXio-cfyo-av] 'were taught the Gospel', as Matt. xi. 5 (Luke vii. 22), Heb. iv. 2, 6 ; for the first aorist apparently is always passive, being used with a nominative either of the person instructed or the lesson con veyed ; and rjpiv will be 'for our sakes'. It might be a question however whether we should not read rjpdv, as in the opening of § 44. 6. i^enipdjBrf] is attached by all the editors to the following sentence. Yet I can hardly doubt that it belongs to the preceding words ; for (1) The position of ou>< seems to require this ; (2) The awkward expression that ' Christ was taught the Gospel by the Father' thus disappears ; (3) We get in its place a forcible epigrammatic parallelism d Xptcrrds ovv k.t.X. For the ' omission of the verb to gain terseness, and for the form of the sentence generally, comp. Rom. x. 17 ctpa jj ttiVtis i£ aKorjs, rj 8e aKor) Std pi/paros XpicrTou, I Cor. iii. 23 upeis Se Xptorou, Xptcrrds 8e Geou. For the thought see Joh. xvii. 18 KaBds ipe dnio-reiXas els rbv Koarpov, Kaya dnioreiXa avrovs els rbv Koo-pov, xx. 2 1 KaBds dnierraXKev pe 6 narrjp, Kayd XLll] TO THE CORINTHIANS. 133 tou Qeov fxeTa TrXripocpopias irvevfxaTOs ayiov e^fjXdov, euayyeXi^pixevoi Ttjv fSacriXelav tou Qeov fieXXetv ep- Xecrdai. KaTa %W|Oas ouv Kal iroXeis KTjpvcrcrovTes Kad- IcrTavov Tas dirapxds avTwv, SoKifxacravTes Tip irvev- 15 fxaTi, els iTricrKOTTOvs Kal Siaitovous twv fxeXXovTwv TTicrTeueiv. Kal tovto ou koivws, iic yap St] ttoXXwv Xpovwv iyeypatTTO Trepi iTTicrKOTTwv Kal SiaKOvwv o'utws yap ttou Xeyei tj ypacptr Katacthcoo toyc eni- CKdnoyc aytcon In Aikaiocynh kai Toyc Aiakonoyc aytcon 20 In ni'cTei. 1 3 KaBicravov] KaBeuravov A. nipna upas. See also the notes on Ign. Ephes. 6. 8. TrapayyeXias] 'word of com mand', received as from a superior officer that it may be passed on to others ; as e.g. Xen. Cyr. ii. 4. 2, iv. 2. 27. 10. Trio"rac5eVres] 2 Tim. iii. 14 pive iv ots epaBes Kal imurdBrjs. II. perd nXr/poqjoptas k.t.X.] 'with firm conviction inspired by the Holy Ghost': comp. 1 Thess. i. 5 iv nvevpart dyta Kal [iv] nXrjpodjopta noXXfj. 13. xt"Pas'] 'country districts', as opposed to towns ; comp. Luke xxi. 21, Joh. iv. 35, Acts viii. 1, James v. 4. Hence the ancient title xcopeTrio-Korros; see Philippians p. 230. 14. rds dnapxas avrdv] 'the first- fruits of their preaching' ; or perhaps avrdv refers not to the Apostles but to the xdpat Kal nbXeis, and is like the genitives in Rom. xvi. 5 os iariv dnapxv rrjs 'Actios, I Cor. xvi. 15 on e'crric dnapxh ttjs 'Axatas, which pas sages Clement may have had in his mind. SoKipdcraires] I Tim. iii. 10 Soki- pa£io-8ao-av npdrov, eira SiaKovelrao-av : see below § 44 8ia8e'£co;/rai erepoi SeSoKipap-pivoi avSpes. Td Trveupari] ' by the Spirit', which is the great searcher, 1 Cor. ii. 10. 15. e'Trio-Kon-ous] i.e. npeo-j3vripovs ; for Clement thrice mentions inlo-Konoi ko.1 Siokoi/oi in conjunction (as in Phil. i. I rrvv imo-Kowots Kal SiaKovots), and it is impossible that he could have omitted the presbyters,. more especi ally as his one object is to defend their authority which had been as sailed (§§ 44, 47, 54). The words into-Konos and Trpecr/Surepos therefore are synonymes in Clement, as they are in the Apostolic writers. In Igna tius and Polycarp they first appear as distinct titles. See Philippians p. 93 sq., 191 sq. 18. KaraornVco] loosely quoted from LXX Is. lx. 17 Scocro) rods dpxovrds crou ev elprjvrj Kai rods en icncdrrous crou eV SiKaioo-vvrj. Thus the introduction of the SiaKovot is due to misquotation. Irenaeus also (Har. iv. 26. 5) applies the passage to the Christian ministry, but quotes the lxx correctly. The force of the 'original is rightly given in the A.V., 'I will also make thy officers [magistrates] peace and thine exactors [ task-masters ] righteous ness' ; i.e. 'there shall be no tyranny or oppression'. For inlo-Konos, 'a task-master', see Philippians p. 93. 134 THE EPISTLE OF CLEMENT [xliii XLIII. Kal t'i QavfxacrTov el ol ev XpicrTw TTicrTevQ evTes Trapd Qeov epyov toiovto KaTecrTtjcrav tovs Trpoeiprifxevovs ; ottov Kai 6 fxaKapios nicToc 9ep<\- ncoN In d'Aco tco oFkco Mwvcrrjs Ta SiaTeTay/xeva avTw irdvTa icrtjfxeiwcraTO iv Tals lepais filfiXois, w Kai 5 eTTt]KoXovdt]crav ol Xonrol TrpocpfJTai crvveirifxapTvpovvTes toIs utt ovtov vevo/xodeTtifxevois. iKelvos yap, fyXov ifXTrecrovTOs irepl Ttjs iepwcrvvrjs Kal crTacria^oucrwv twi/ (pvXwv OTToia avTwv eitj ™ ivSo^w ovofxaTi KeKocrfxr\fxe- vtj, iKeXeucrev tovs SwSeKa cpvXapxovs TrpocreveyKelv T° avTw pd(3Sovs iTTiyeypajufxevas eKacrTtjs (pvXns KaT ovofxa' Kal Xafiwv avTas eStjcrev Kal icrcppayicrev toIs SaKTvXlois twv cpvXapxwv, Kal drredeTO avTas eis Ttjv crKt]vt]v tov fxapTUpiou iirl ty\v Tpawe^av tov Qeov' Kal KXeicras Ttjv crKY\vr\v icrcppayicrev Tas KXelSas wcrav- 15 5 to-qixeidaaro] effriptoiffaro A. 9 KeKOffprjpevrj] KeKoaprjpevw A. 15 KXeicras] ' /cXicracr A. 22 irpoi r , aiwvas twv aiwvwv. afxr\v. 3° XLIV. Kal ol aTrocrToXoi tjfxwv eyvwcrav Sia tou but (1) the article is certainly wanted, and (2) more letters seem required to fill the lacuna. 23 tou 'Aapwv] I have inserted the article, which previous editors have omitted, because the lacuna seems to require it ; e.g. eight letters... affrrjKvia occupy the same space in the next line. 24 SoKeire] doKetrai A. of this narrative is drawn out also by Kal rou ttXiJc9ous, though his language Joseph. Ant iv. 4. 2, and by Philo is obscure. Comp. Xen. Hell. iii. 1. Vit. Mays. iii. 21 (II. p. 162). 27 Kare'sXeicrev aura Kai Kareo-rjprjvaTO 9. ovbpan] i.e. 'dignity, office', so. kch cpuXaKas Kareo~njo-ev. rfjs lepao-vvrjs ; as § 44 inl rov dvoparos 24. ou npoiyva k.t.X.] This passage rrjs imo-Konijs. On this sense of ovopa is loosely quoted or rather abridged see above § 36. and paraphrased by one Joannes. 11. e'Kacrrijs cpuXijs] For the geni- The quotation is given in Spicil. tive of the thing inscribed after eVt- Solesm. I. p. 293 (see above, p. 14). ypdcpetw comp. Plut. Mor. 400 E rdy 28. rou dXrjBtvov k.t.X.] Comp. Joh. ivravBa rouroi/1 Brjo-avpbv imypdyfrai rrjs xvii. 3- 7rdXecos. Here however djvXrjs might XLIV. 'So likewise the Apostles be governed by kot' ovopa. foresaw these feuds. They therefore 12. eSrjo-ev k.t.X.] This incident, provided for a succession of tried with the following io-djpdyto-ev rds persons, who should fulfil the office KXeiSas cdcrauras, is not given in the of the ministry. Thus it is no light biblical narrative (Num. xvii). It sin of which you are guilty in ejecting seems however to be ' intended by men so appointed, when they have Josephus (I.e.) rcou rdre (re?) dvSpav discharged their duties faithfully. Karao-Tjprjvapivav auras, otTrep eVcdpifov, Happy those presbyters who have 136 THE EPISTLE OF CLEMENT [xliv Kupiou tjfxwv 'Itjcrou XpicrTOu, oti epis ecrTai iiri tou ovoixaTOs Ttjs eiTicrKOTrtjs. Aid TauTtyv oSv ty\v avriav Trpoyvwcriv eiXtjCpoTes TeXeiav KaTecrTtjcrav tovs irpoei- prifxevous, Kal yxeTapu iTTifxovtjv SeSwKacriv ottws, eav KOifxt]6wcriv, SiaSe^wvTai eTepoi SeSoKifxaarfxevoi dvSpes 5 I Kupiou] KY, but XY A. epis] epeiff A. i-ripovrjv] emvopr/v A. See below 4 pera|u] perof u A. dedaKafftv] eduKaffiv A. departed hence, and are in no fear of removal from their proper office'. 1. rjpdv] Comp. 2 Pet. iii. 2 rrjs tco> dnoo-rbXav vpdv ivroXrjs, where upcou (not dpcoV) is the correct reading, as quoted by Hilgenfeld: so that it is an exact parallel to Clement's expres sion. See the note on tovs dyaBovs dnoo-rbXovs § 5- rou bvbparos k.t.X.] On ovopa above §§ 36, 43. The into-Konr) here is of course the 'office of presbyter', as in 1 Tim. iii. 1. 3- tous npoetprjpevovs] SC. inio-KO- novs Kal StaKovovs, § 42- 4. peragv] 'afterwards'; comp. Acts xiii. 42 eis rb pera|u o-d$$arov, Barnab. § 13 elSev Se 'laKco|3 riinov rep nvevpan rov Xaov tov pera£u, Theoph. ad Autol. i. 8, iii. 21, 23. See also the references in Meyer's note to Acts I.e. inijiovrjv SeScoKaati/] 'have given permanence to the office': comp. Athenag. de Resurr. 18 Seirai SiSia- Soxrj s Std ttjv rou yeVous Siapovrjv. For impovr'i (which occurs occasion ally also in classical writers of this age) see Epist. Gall. § 6 in Euseb. v. 1, Tatian ad Grac. 32. This read ing was adopted by Bunsen, but he wrongly interpreted it 'life-tenure', (see Ignat. von Antioch. etc. p. 96 sq., Hippolytus I. p. 45 2nd ed.); and it has consequently found no favour. Other suggestions, inCkoyrjv, entrpo- nr]v, imo-Konrjv, imo-roXrjv, dnovoprjv, i'ri vbpov, are either inappropriate or di verge too widely from the MS. It seems impossible to assign any fit sense to the reading imvoprjv con formably with usage or derivation. The word elsewhere has two mean ings only; (1) 'encroachment or rav age', e.g. of the spread of fire (Plut. Alex. 35) or poison (yElian H.A. xii. 32), (2) 'a bandage' Galen xvm. 1. p. 79 1 (Kuhn) and frequently (see Hase in Steph. Thes.). It might also consis tently with its derivation have the sense ' distribution, assignment', like imveprjo-is. If it is to be retained, we have the choice (1) of assuming a secondary meaning 'injunction', de rived from the possible (though un supported) sense 'assignment' (so Lipsius p. 19 sq.) ; or (2) of giving to imvopi) the known meaning of eVt- copis, 'an after enactment', 'a codicil' (so Rothe Anfdnge p. 374 sq. ; see the note on KoiprjBdo-iv). Of these alternatives the former is preferable, but both are unwarranted. I have the less hesitation in making so slight a change in the MS reading, because pero£u before and eSaKao-iv after show that the scribe wrote carelessly at this point. The Latin quotation already men tioned (pp. 14, 135) contains the words ' Hanc formam tenentes apostoli etc.', and Dom Pitra (Spicil. Solesm. 1. p. 293) considers that 'forma' here repre sents imvopr] (so too even Ewald Gesch. VII. p. 269), congratulating himself that the sense of imvopr) is xliv] TO THE CORINTHIANS. 137 Ttjv XeiTOVpyiav ovtwv. Tovs ouv KaTacrTadevTas utt' eKeivwv t] fxeTa^u uvXaKio-8rjo-av] Many editors read ivedjvXaKio-Brjo-av, but this is open to two objections ; ( 1) There seems to be no authority for a verb e'pfpuXoKi- fw, and indeed such a compound is hardly possible, for cpuXaKi'fco is de rived not from cpuXaKi) but from cpuXa£ : (2) The lacuna in the MS seems insufficient for so many letters. 8. ptapbv] I have made a slight alteration in the reading of the MS. For the confusion of o and a in the MS compare emopev just below, and see above p. 25. Here the immediate neighbourhood of r&v would suggest the change to a transcriber. Compare § I piopds Kal dvoo-'iov o-rdrreas, § 3 £rjXov aStKov Kal dcre/9rj dveiXrjdjbras. 13. c9pr/o-Keiai/] The word is here used in its correct sense (see Trench N. T. Syn. ist ser. § xlviii) ; for the incident turns on an act of external worship. 14. prjBapas K.rXi] i.e. 'Let us not entertain the thought, let us not so pervert facts.' 16. i^rjpto-av] 'persisted in strife'. So Plut. Pomp. § 56 ouk e'|epio-as dXX' 0101* rjTrrjBeis, Appian. Bell. Civ. ii. XLV] TO THE CORINTHIANS. 141 Ketav tov uyjslcrTOU KaTeipxdricrav els Kafxivov Trupos; fxtjdafxws tovto yevoiTO. Tives ovv ol TavTa Spdcrav- J5 Tes; 01 crTvytiTOi Kal Tracrris KaKias TrXtjpeis els toctovto ifypicrav dufxov wcttc tovs ev ocria Kal dfxwfxw trpoQecrei SouXeuovTas ™ Oew els awiav iTrepifiaXelvi, fxrj elSoTes oti 6 vypicrTOs UTrepfxaxos Kal vTrepacnricrTtjs icrTiv twv iv Kadapa crvveiSrjcrei XaTpevovTwv tw [7ra]j/aj0e'Tw dvo- 20 jxaTi avTov' w tj S6£[a el]s tovs alwvas twv al[wvwv. d]fxt]v. [0]i Se i)7roDx]e'i'oi/Tes iv TreTroidtjcrei So^av Kal Tifxtjv iKXripovofxtjcrav, e7rrip6t]crdv Te Kal eyypacpoi eye- vovto diro tov Qeov iv tgj fxvtifxocrvvw avTwv els tovs alwvas tw" aiwvwv. afxt)v. slightly too long for the lacuna, and a question seems to be required. ebp-rjoere] ...vpTjfferai A. 8 /iiaf.bv] ptapav A. 9 eu/cAeaSs] euKXaiwcr A. ef7rwpei-] etnopev A. 15 ffrvyrrroi] orvrtroi A. 22 eyypatpoi] Laurent p. 424. enaippoi A. 151 cpiXoyetKorepot 8e rois e'£epifoucrii/ oxres. So too e'^epicrrrjs Eur. Suppl. 894, igepio-riKos Diog. Laert. x. 143. For the whole expression comp. § 1 els rbo-ovTov dnovotas ii-iKavo-av. 17. tTfpt(3aXeiKt] ' to drive round' . If the reading be correct, the idea of the preposition (as in neptnlnreiv) must be 'sudden and complete change'. But I cannot find any parallel; for in Eur. Hel. 312 cpd/3os ydp e's to Seipa neptfiaXav p dyet the meaning of the word is wholly differ ent. Elsewhere (see Schweighauser Lex. Polyb. s.v. nepifidXXeo-Bai) nepi- pdXXeiv has been substituted for Trapa- fidXXetv, and this may possibly have been the case here. So Heb. xiii. 9 nepidjepeoBe and napadjipeaBe are con fused. Comp. § 55 napeftaXev. 18. urreppavos k.t.X.] 'Yneppaxos is said of God, 2 Mace. xiv. 34 (comp. Wisd. x. 20) ; vnepao-ntoTTjs is fre quently so applied (especially in con nexion with/3o7)0ds),Ps. xviii. 2, xxviii. 7, 8, xxxiii. 20, cxiv. 17, 18, 19, etc. 19- iv Kadapa cruvetSr/crei] The same expression occurs 1 Tim. iii. 9, 2 Tim. i. 3 ; comp. Ign. Trail. 7. jravapeVcp] See the note on § I. 22. eyypacpoi] 'recorded, notable, famous'. The word occurs also in a fragment ascribed to our Clement in Joann. Damasc. Eclog. i. 49 (11. p. 752 ed. Lequien) bBev eyypadjov nepi avrov (i. e. rov 'A/3padp) io-roplav yevioBai aKovbptjo-ev ; but see especially Herm. Sim. V. 3 eo-rai rj Bvo-'ta crou SeKrr) Trapd rco Geco Kal eyypacpos eo-rat. r) vrjorela avTtj, Apost. Can. §190 ydp ipmnXdv cora pr) voovvros eyypadjos Xoyio-Brjo-erat napd rd Geco, § 29 d ydp Br/o-avpl^av iv rfj (3acriXeia eyypadjos ipydrTjs Xoyt- o-Brjo-eTai napd to 6e<5 (Lagarde's Ret. fur. Eccles. pp. 78, 79, see Hilgen feld Nov. Test. extr. Can. iv. pp. 102, 104 : this writing elsewhere bears traces of the influence of Clement's epistle ; e.g. in § 23 which reproduces the language of Clem. § 40). The MS reading enadjpot, 'foam-flecked', is senseless, and the common emen- 142 THE EPISTLE OF CLEMENT [xlvi XLVI. Toioutois ouv VTroSeiyfxacriv KoXXrjdijvai Kal tjfxasSet, dSeXcpoi. yeypaTTTai yap' KoAAAcGe toTc ap'oic, oti oi koAAcom6noi aytoTc apacBhcontai. Kai TraXiv ev 6Te- pw tottw Xeyei' AAbta ANApdc a9cooy aBcooc I'ch ka) mcta Ik- AeKToy iKAeKTdc I'ch ka'i m6ta cTpeBAof AiACTplyeic. [k]oA- 5 Xtjdwixev ouv toIs ddwois Kal SiKaiois' eicriv Se ovtoi e/c- XeKTol tou Qeov. ' Iva ti epeis Kal duixol Kal SixocrTacrlai 2 KoXXciaBe] icoXXaoBat A. dations, iXadjpol, inadjpbSiroi, avena- djot, etc. do not commend themselves. I had conjectured ind'io-roi, or enaBXa (see Diod. Sic. x. fragm., iv. p. 58 Wessel., ecrrt 8' d pev eVaij/os, cos av ns e'inoi, enaBXav dperrjs dSanavov k.t.X : I had not then seen Wordsworth's con jecture inaOXodjbpoi, on Theocr. xxvi) : but Laurent's neat emendation eyypa- cpot, which is accepted by Hilgenfeld, seems preferable to either, the con fusion of IT with n and the trans position of pA being easy. It is how ever unnecessary to substitute utto for otto with Hilgenfeld : e.g. in this very chapter we have dnoftefiXripevovs anb bo-lav dvSpdv; see also I Cor. i. 30, James i. 13, with the examples in Winer § xlvii. p. 389. The phrase rb pvrjpbo-vvov aurou, or aurcov, is com mon in the lxx. XLVI. ' Copy these bright exam ples. Cleave to the righteous, to the elect of God. To what end are these strifes and divisions? Have you for gotten that, as there is one God, one Christ, one Spirit, so also there is one body? Would you rend asunder its limbs? Remember how the Lord de nounces the man through whom the offences shall come. Already have your feuds been a scandal to many, and yet they continue.' 2. KoXXao-8e k.t.X.] This quota tion is no where found in the Old Testament. The nearest approach is Ecclus. vi. 34 ris crocpds ; aura npoo-- KoXXrjBrjn. Similar words however occur in Hermas Vis. iii. 6 prjSi koX- ' Xdpevot rois dylois, Sim. viii. 8 oi ev Tals npayparetats ipne(pvppivoi Kal pr) KoXXdpevot rois dylois, Sim. ix. 20 ou KoXXcoVrai rois SouXois rou Geou. It is perhaps another of those apocry phal quotations to which Photius alludes (see the notes on §§ 8, 13, 17, 23, 29) ; or possibly Clement is giving from memory the sense of some ca nonical text or texts. This passage is imitated by Clem. Alex. Strom. V. 8 (p. 6/7)yiypanrai Si, Merd dvSpbs dBdov dBdos errr/ Kal perd iKXeKTov eVXeKTos eo-rj Kai perd OTpe/3Xou Sia- o-rpfyets' KoXXdo-Bai ovv rois dyiois npoorJKei on ol KoXXdptevoi aurois dyiao-- Brjo-ovrat, where the change of form suggests that the Alexandrian Cle ment did not recognise the source of the quotation in his Roman name sake. Part of this passage is loosely quoted also by Nicon thus: KoXXrjddpev ouV tois duipois Kal SiKaiois' eicrl Se ou- rot iKXeKrol tov Geou" yiypanrai ydp' KoXXdo-Bai (KoXXao-8e) rois dylois, on 01 KoXXapevoi avrols dyiao-Brjo-ovrat (see above § 14). 4. perd dvSpbs k.t.X.] An accurate quotation from Ps. xviii. 25, 26 : but the application of the passage by S. Clement to the influence of good or bad companionship is wholly wrong. The 'Thou' of the Psalmist is God xlvi] TO THE CORINTHIANS. T43 Kai crx'icrfxaTa TroXefxos Te iv v/xlv; rj ovxl cVa Qeov exoixev Kai eva XpicrTOv Kal ev Trvevfxa Ttjs ^apiTOs to iKxudev i o icp' tjjxas ; Kal fxia KXtjcris iv XpicrTw ; 'iva t'i SieXKO/xev Kat StacrTTw/xev to fxeXt] tou XpicrTOu, Kal crTacrid^oixev Trpos to crwjxa to iSiov, Kal els TOcrauTrjv dtrovoiav epxofxeda wcttc eiriXadecrdai rjfxas oti fxeXrj icrfxev dXXrj- Xwv', fxvr\crQr]Te twi/ Xoywv '\r\crou tou Kvpiov rjfxwv 1S eiirev yap' OyAi tco AN8pcdnq> Ikbi'ncp- kaAon hn aytco ei Himself, and the passage teaches that He deals with men according to their characters. The word eVXeKros, on which Clement lays so much stress, here (as frequently in the LXX) means ' choice, excellent,' being a loose ren dering of diori, ' perfect'. For a simi lar misunderstanding see the appli cation of Is. lx. 17 in § 42. 7. epeis k.t.X.] The words are ar ranged in an ascending scale ; see the notes on Galatians v. 20, 21. Gu- pol are ' outbursts of wrath, as in I.e. Atx°crracria is weaker than o-xio-pa, as it is stronger than crrdcrts § 51 : as ardo-is developes into SiYocrracria, so SiYocrracria widens into o~xlo-pa. 8. nbXepbs re iv vpiv] comp. James iv. 1. oux'i eva Qeov k.t.X.] From Ephes. iv. 4 sq. ev cr co pa Kal ev nvevpa, KaBds Kal iKXrjBrjre iv pia eXntSi rrjs kXtJ ereas vpdv' eis Kvpios, pia ttict- ris, ev fidnncrpa, eis 6eds...eVi Se iKao-ra rjpdv iSbBrj rj ^dpts K.T.X.; comp. 1 Cor. viii. 6, xii. 12 sq. See also Hermas Sim. ix. 13 eo-01/rai eis ev nvevpa, els ev crc5pa...Kai r\v avrdv ev nvevpa Kal ev o-dpa, ix. 18 ecrrat rj iKKXrjcria rov Geou ev o-dpa, pia djpdvrj- cris, eis vous, pia nlans, pia dydnrj, Ign. Magn. 7. This mention of Geds, Xptcrrds, nvevpa, has a parallel in the reference to the Trinity quoted by S. Basil (de Spir. Sand. xxix. III. p. 16) as from our Clement, but not found in our MS and probably belonging to the lacuna after § 57, $7 6 Qebs Kal b Kvpios 'Ir/o-ovs Xptcrrds Kal to nvevpa to ayiov. See the note at the end of § 57. Owing to this parallel, I have taken ev nvevpa as an accusative and connect ed it with the preceding words, rather than as a nominative in which case it would be attached to the following clause, Kal pia kXtjo-is iv Xptcrra ; but the construction is doubtful. 13. piXrjicrpiv] Rom. xii. 5 olnoXXol ev crcopd e'erpev iv Xpicrrcp, rd Se KaB' els dXXrjXav peXrj. 15. oual k.t.X.] Two different sayings of our Lord are here combined. The first is recorded in Matt. xxvi. 24, Mark xiv. 21, oual 8e rep dvdpdnm ixeiva St' ou d uids rou dvBpdnov napa- 8l8orar KaXbv r/v avrd el ovk iyevvrjBrt b dvBpanos eVeifos ; and more briefly in Luke xxii. 22, ttX^k oual to dvBpdna ixelva 8t' ou napa8l8orat. The second runs in Matt, xviii. 6, 7, os 8° av o-kov- 80X1077 eva rdv piKpdv rovrav rdv nio-revovrav els ipe, crupepepet aurco iva KpepacrBrj pvXos ovikos nepi rbv rpa- XrjXov avrov Kal Karanovno-Brj iv to TreXdyet rfjs BaXdo-o-rjs. ..oval to dvBpdna 8t' ou rb o-KavSaXov epxerai : in Mark ix. 42, os av otk. e. r. p. r. r. n. els ipi, KaXbv io-riv avrd paXXov el nepi- Keirat p. bv. n. r- rp. outou Kai fiipXrjTai els rr)v 6ar\ao-o-av : in Luke xvii. I, 2, dvivSeKTOv iartv tov rd cncdi'SaXa pr} T44 THE EPISTLE OF CLEMENT [xlvi oyK IreNNHOH, h Ina tcon eKAeKTcoN moy ckanAaAi'cai- KpeiT - TON hn aytco nepiTeGHNAi MyAON ka! KATAnONTICStHNAI eic THN 0 P-i" ydp Std rou irvevparos StSorai Xdyos crocpias, dXXco Se Xdyos yvdo-eas Kara rb avrb nvevpa, irepa tt terns iv rd avrd nvevpan. Unless Clement is using this lan guage without warrant, the temper of the factious Corinthians of his time must have closely resembled that of their predecessors in S. Paul's age. 19. yvdo-iv e'^eiTretv] ' to utter, ex pound a yvdo-is', i.e. 'to bring out the hidden meaning of a scripture'. For this sense of yvdo-is see the note on Barnabas § 6. The possession of yvdo-is was an old boast of the fac tious Corinthians, I Cor. viii. 1, 10, II, xiii. 2, 8 ; and the vaunt has not without reason been attributed espe- 10 — 2 7.48 THE EPISTLE OF CLEMENT [xlviii SiaKpicrei Xoywv^ rjTW yopyos iv epyois, rjTW ay vos ' toctovtw ydp fxdXXov TaTreivocppovelv ocpeiXei, bcrw SoKel ixaXXov fxel^wv eivai, Kal '(tjTelv to KOivwcpeXes TTacriv Kai fxrj to eavTOv. XLIX. *0 e%wi/ dyaTTrjv iv XpicrTw TroitjcraTW Ta 5 1 SiaKplo-ei] ZtaKpiaxptaei A, as read by Tisch. ; see Prol. p. xix. As far as the C he appears to me to have deciphered the MS correctly. Jacobs., instead of cei, reads it CIN. This seemed to me more like the traces in the MS, but I could not see it distinctly. On Clem. Alex, see below. r/rco yopybs iv Ipyois, frra dyvbs] Clem. Alex, (see below). T/ruayvoffevepyoto- A. dally to the party among them which claimed as its leader Apollos, the learned Alexandrian, 'mighty in the scriptures' (Acts xviii. 24). 1. StaKplo-ei] As the passage is twice so quoted by Clem. Alex., this is the probable reading, the reading of the MS (if it be correctly given StaKptaKptcrij') being a corruption of Sta- Kpio-tv ( — SiaKpio-T) which itself arose out of SiaKptcrt and this out of SiaKpi crei : see for other instances of a like error the note on dvao-rrjo-opai § 15. Otherwise StaKplo-eo-tv might be read (see above, p. 25, for similar corrup tions), as the plural SiaKplo-ets occurs Rom. xiv. I StoKptcrets SiaXoyto-pdv, I Cor. xii. IO StaKpicrets nvevpdrav. rjra yopyds] 'let him be ener getic'. In later writers yopyds is 'active, quick, strenuous'; e.g. Dion. Hal. de Comp. Verb. p. 133 (Reiske) rb pev avrdv \rdv kcoXcoi*] yopybrepov rd Se fipaSvTepov, Epict. Diss. ii. 16. 20 iv pev rfj crYoXJ yopyol Kal Kard- yXao-aoi, iii. 12. 10 ao-Kr/o-ov, el yop yos et, Xoi8opoupej/os dvexeo-Bai k.t.X., M. Antonin. xii. 6 ei ovv yopyds et, raunjK Bepdnevrrov. The departure in the later usage of the word from its Attic sense 'terrible' is noted by the old lexicographers. The pas sage is twice quoted by Clem. Alex., Strom, i. 7 (p. 339) avrUa b KXrjprjs iv rjj irpbs KoptvBlovs inio-To\rj Kara Xi£iv dpijai, Tas Stacpopds eKTtBepevos rdv Kara rrjv eKKXrjeriav SoKipav, "lira tis mo-rbs, rjra Svvarbs rtij yvdo-iv i^einetv, r/rco crocpds iv SiaKpicrei Xbyav, r/rco yopyds iv epyois, and Strom, vi. 8 (p. 722 sq.) eo-ra rolvvv mo-rbs d roiovros, eo-ra Svvarbs yvdartv i£eineiv, rjra o~o- (pbs iv SiaKpicrei Xoycov, ^rco yopyds iv epyois, rjra ayvos' rocroura ydp pdXXov raneivoeppoveiv odjetXei, do-to SoKet pdX- Xov pel^av etvaf b KXrjprjs iv rfi Trpds KoptvBlovs dyrjo-'t. The correction adopted in the text (after Hilgenfeld) seems to be justified by these two quotations. The reading of the MS may be explained as arising out of a confusion, the transcriber's eye pass ing from one similar ending to an other. 3. paXXov pelfav] For the double comparative see the note on Philip pians i. 23. Antonius Melissa Loc. Comm. ii. 73 (34) and Maximus Serm. 49 both quote this sentence as from Clement in a somewhat different form, Too-ouTdf ns paXXov oqbeiXei ra- neivo(ppoveiv, bo-ov SoKei paXXov eivai : but they cannot be regarded as inde pendent authorities for omitting pei- £av, since in such collections of ex cerpts the later compiler generally borrows directly from his predeces sor : see Philippians p. 251, note 2. irjreXv k.t.X.] I Cor. X. 24 pr/Sels To iavTov {rjTeira dXXa rb rov erepov xlix] TO THE CORINTHIANS. 1 49 tov XpicrTOV TrapayyeXfxaTa. toi/ Secrfxov ttjs dydirris tov Qeov t'is SvvaTai i^rjyrjcracrdai ; to fxeyaXelov Ttjs KaXXovtjs avTov t'is dpKeTos e^enrelv ; to v^pos els o dvayei rj dyaTrrj dveKSirjyrjTov icrTiv. dyaTrrj koXXcc lorjfxas tw Qew' dyaTrrj KaXvTTTei ttXyjQos dixapTiwv dyaTrrj ttovto dvex^Tai, TravTa fxaKpodvfxel' ovSev (3d- 1 Toaoira ydp] A, Clem. Alex. Toaovrbv ns Ant. Mel. , Max. raneivo- tppovetv b(pelXei] A, Clem. Alex. btpelXei raireivotppovetv Ant. Mel., Max. > Saa] A, Clem. Alex. 6W Ant. Mel., Max. 3 pelfav] A, Clem. Alex.; om. Ant. Mel., Max. 5 Troir/crct.-rw] So Tisch. reads the MS. Other collators give it rrjprjffara. I could not satisfy myself. On the first two inspections I inclined to Tajprjoara, but on the last to Troir/crara. and ii.. ver. 33 pr) £r/rdv rd ipavrov crvpdjopov dXXa rd rdv noXXdv. For fr/retv rd eaurou see also I Cor. xiii. 5, Phil. ii. 21. 3. rd KotvaxpeXes] ' the common advantage' ; comp. Philo de Joseph. II. p. 47 M Sid rb KoivadjeXis djBdvovra rods' ctXXous, M. Anton, iii. 4 vapls peydXrjs Kal KoivadjeXovs dvdyKr/s. XLIX. ' Who shall tell the power and the beauty of love ? Love unites us to God: love is all enduring: love is free from pride and vulgarity : love brooks no strife or discord. In love all the saints were perfected. In love God took us to Himself. In love Christ gave His body for our bodies and His life for our lives'. 5. 'O exav k.t.X.J resembles our Lord's saying in John xiv. 1 5 idv dya- nare pe, rds e'vroXds rds epds rnprjo-ere (v.l. rr/pijo-are) : comp. I Joh. v. I — 3. 6. rbv Seo-pbv] i.e. the binding power : comp. Col. iii. 14 rr)v dydnrjv 0 io-nv o-vvSeo-pos rrjs TeXetdrr/ros. This clause is quoted by Jerome ad Ephes. iv. 1 (VII. p. 606) ' Cujus rei et Clemens ad Corinthios testis est, scribens Vinculum charitatis Dei qui (quis) poterit enarrare?' 8. dpKerds e'^eiTreiiT] Previous edit ors have misread the MS, and written dpKet, cos eSei, elneiv. Fof the con struction of dpKerds see 1 Pet. iv. 3. The word occurs also Matt. vi. 34, x. 25, Hermas Vis. iii. 8. rd vijros k.t.X.] See the elabo rate metaphor in Ign. Ephes. 9 dva- (pepbpevoi els rd vyjrrj Sid rrjs pr/xavrjs 'Ir/o-ou Xptorou K.r.X. The passage of Clement from this point as far as rijs fiao-iXetas tov Xpio-rou (§ 5°) IS loosely quoted and abridged by Clem. Alex. Strom, iv. 17 (p. 613 sq.). IO. aydnrj KaXiinret k.t.X.] 'throws a veil over, omits to notice, forgets, forgives'. The expression is taken from 1 Pet. iv. 8 (comp. James v. 20), which again seems to be a loose quo tation from Prov. x. 12, where the original has DWB"7>D 'all sins' for 'a multitude of sins', and the LXX rendering is still wider, Trdvras Se rods pr) cpiXoi/etKouuras KaXurrrei cptXia. For this Hebrew metaphor of ' cover ing' see Ps. xxxii. 1, lxxxv. 3, Neh. iii. 37 (iv. 6). 1 1 . aydnrj ndvra dve'^erat] An imi tation of I Cor. xiii. 4, 7, rj aydnrj paKpoBvpet. . .ndvra o-reyei...navra utto- peVei : and indeed the whole passage- is evidently inspired by S. Paul's praise of love. The juxtaposition of the language of S. Paul and the Ian- 150 THE EPISTLE OF CLEMENT [xlix vavcrov iv dyaTrrj, ovSev VTreprjcpavov dyaTTtj crxio'fxa ouk ex^i, dyaTTtj ov crTacrid^ei, dyaTTtj ttovto iroiel iv dfxovoia' iv Ttj dyaTrrj iTeXeiwdtjcrav iravTes ol eVAeKTOt tou Qeov' Slx<* dyaTTtjs ovSev evapecrTov icrTiv tw Qew' iv ay dirt] TrpocreXafSeTO rjfxas 6 SecnroTrjs ' Sia Trjv 5 dydirtjv, rjv ecrxov irpos rj/xas, to aijxa avTov eSwKev vTrep rjfxwv 'Irjcrovs XpicrTos 6 Kvpios rjfxwv iv deXrjfxaTi Qeou, Kal Ttjv crapKa virep Trjs crapKos rjfxwv Kal Ttjv ¦^svxw VTrep twV yp-vxwv rjfxwv. 12 i£r)yrjffis] e^rryijffetff A. ovs dv Kara^iiiffij] Tisch. seems to have rightly deciphered the MS oyCAKATAilcOCH, though the superscribed N is not distinct. „ 13 8ei6pe0ct] So I would read, as better fitted to the lacuna than guage of S. Peter is a token of the large and comprehensive sympathies of one who paid equal honour to both these great Apostles (§ 5), though rival sectarians claimed them for their respective schools. See Galatians p. 323, with notes above §§ 12, 33. 1. pdvavo-ov] 'coarse, vulgar, self- asserting, arrogant'. See the note on dftavavo-as § 44- erxlo-pa ovk e'xet k.t.X.] The ex pressions are in an ascending scale (1) ' knows nothing of outward schisms'; (2) 'does not even foster a factious spirit'; (3) 'nay, preserves entire and universal harmony'. 3. eVeXei(Bc9r/crai/] I John iv. 18 d Se Cpo(3ovpevos ov rereXeicorai iv rrj aydnrj. 5- Sid rrjv dydnrjv k.t.X.] Comp. John xv. 12, Gal. ii. 20, Ephes. v. 2. 8. koI rrjv o-dpKa] Wotton quotes Iren. V. I. I ra iSicp aipan Xvrpao-ape- vov rjpds rov Kvpiov Kal Sbvros rrjv ijrvxvv vnip rdv rjperepav ijrvxdv Kal rrjv o-dpKa rrjv eavrov dvri rdv rjperepav o-apKav, which seems to have been taken from this passage of Clement. L. ' In this marvellous love let us pray God that we may live. We can only do so by His grace. Past generations, thus perfected in love, now dwell in the abodes of bliss, awaiting His kingdom : for He has promised to raise them again. Happy are we, if we pass our time here in harmony and love. For then our sins will be forgiven us : we shall inherit the blessing promised to the elect of God through Christ'. 12. iv avrfj evpeBfjvai] Comp. Phil. iii. 9. 15. al yeveal TrSerai] Comp. § 7 els rds yeceds Trdcras. Clem. Alex, adds otto 'ASdp, but, as there seems to be no room for so many letters in the lacuna of the MS, the words are pro bably his own. Yet as the lines in this part of the MS were clearly of very uneven lengths, it is impossible to speak positively on this point. Tischendorf's language however (praef. p. xix), ' Verba otto aSap vel ott apxrjo- spatio certe satis conveniunt', is too strong, for the acr of ndo-ai stand directly over the pi; of naprjX- Bov and the Be of reXetcoc5ecres. 17- vwpov evo-e/3dv] 'the place as signed to the pious', like rbv dcpetXdpe- vov rbnov rfjs 8d£r/s § 5, or rou iSpu- pivov avrols rbnov § 44. See the note *•] TO THE CORINTHIANS. 151 10 L. 'OpaTe, dyairtjToi, ttws fxeya Kal QovfxacrTov ecrTiv rj dyaTrrj, Kal Trjs TeXeiOTrjTOs avTrjs ovk ecrTiv i^rjyrjcris- t'is Ikovos iv avTtf eup[edrjvai], el fxt) ous av KaTafywcrrj [6 Oeos ; Sewfxe]6a ovv Kal a'lTWfxeOa aTr[6 tov iXe]ous avTov, 'iva ev dyaTrrj \j£wfxev] Six<* Trpocr- 15 KAio-ews dvdpw[Trivtjs] d/xwfxoi. Al yeveal 7rao-[a/] ews TrjcrSe rjfxepas Traptj[X6ov], dXX' ol iv dyaTrrj TeXeiwdev- [tcs] KaTa Trjv tov Qeov X<*PIV 6%o[i/er£i/] %WjOoi/ evcref3wv oi rather than vfflpa> accords with the language of the Roman Clement elsewhere. A place in Si cily, named after two brothers famous for their piety, was called indiffer ently Eucre/3coV x^Pa aIm Eucre/3c3i/ Xapos ; see Bentley's Dissert, on Pha- lar. v (I. p. 238, ed. Dyce). 18. (pavepol eo-ovrai] I have pre ferred this to djavepaBrjo-ovrai, the reading of Clem. Alex., as taking up less room [cpavepoieo-orai] and there fore better adapted to the lacuna: comp. Luke viii. 17, 1 Cor. iii. 13. The reading djavepovvrat, which is generally adopted, cannot well stand, as a future tense seems to be wanted. iv rfj imo-Konfj k.t.X.] I Pet. ii. 12 So^dcrcocriv rbv Gedv iv rjpipa im- o-Konijs, Wisd. iii. 7 ko.1 iv Kaipd im- o-Konfjs avrdv dvaXdpffrovo-iv, Polycra- tes in Euseb. H.E. v. 24 nepipivav rijv dnb rdv ovpavdv imo-Komjv iv j eK vexpdv dvaoTTjo-erai. 19. et'o-eXt5e k.t.X.] A combination, of passages. The opening is taken from the LXX Is. xxvi. 20 e'io-eXBe els rd rapetd crou, anoKXeio-ov ttjv Bvpav crou, dnoKpiiftrjBi piKpbv 00-ov bo-ov, eas av napeXBrj rj bpyr) Kvpiov : the close pro bably from Ezek. xxxvii. 12 dVdfco upas e'K rav pvrjpdrav vpdv. The in termediate words Kal pvTjo-Brjo-opai rjpepas dyaBijs are not found any where. They may possibly be in tended to give the general purport of the promise which they introduce : see a parallel instance in§ 52. The combination of the two passages from different prophets was probably suggested by the verse in Isaiah which immediately precedes the words quoted, dvao-rrjo-ovrai ol vexpol Kal iyepBrjo-ovrai ol iv rois pvrjpeiois (Is. xxvi. 19). 152 THE EPISTLE OF CLEMENT [t MIKpON OCON 0C0[n], 6COC of nAplA0H H 6prH KAI 8y[m6c] MOY, ka! mnhcOhcomai hm!p[ac] ArAOflc ka'i anacthcco ymac [Ik] tcon Ghkcon ymcon. MaKapioi icrixev, dyaTrrjTOi, ei to [7Tjooo-]Ta'7fiaTa tou Qeov eTTOiov/xev e[y 6]fxovoia dyaTrrjs, eis to dcpedfj[vai] rjfxlv Si dyaTrrjs Tas dfxapTias. ye- 5 ypawTai yap' Makapioi cLn A[tpe]eHCAN ai anomi'ai ka'i con eneKA[Ay]c|)eHCAN ai amapti'ai" MAKApioc a[nhp] oy oy mh Aop'chtai Kypioc amapti'a[n], oyAe- Ictin In tco ctomati ayt[oy] AoAoc. Outos 6 fxaKapicrfxos i[ye]veTO iwi tovs e/cAe- Xeyfxevbvs vtto tov Qeov Sid 'Irjcrov XpicrTOV tov Kvpiov 10 »j;u[wV], w rj S6£a eis tovs alwvas twv a[iw]vwv. dfxrjv. 3 paKapi oi] iiaKo.Ko.pioi A. 11 rtvos rav tov dvriKetpivov] The letters enclosed in brackets I could not see at all. Even rivoa (except the final C) seemed to me uncertain though highly probable. The traces of a letter before AN appeared I. rapeia] ' the inner chamber', Tin. On the form see Lobeck Phryn. p. 493, Paral. p. 28. The same ten dency to elide the 1 before et appears in dyeia § 20. In § 21 however our MS writes rapteia. daw do-oy] Comp. Heb. a. 37 (with Bleek's note). dpyij Kal Bvpbs] dpyrj is the settled temper, 'anger' ; Bvpbs the sudden outburst, 'wrath'. See the distinc tion in Trench's N. T. Syn. ist ser. § xxxvii, and to the passages there collected add Joseph. B. J. ii. 8. 6 dpyfjs rapiat S'tKaioi Bvpov KaBeK- tiko'i, Hermas Mand. v. 2 eVc Se rrjs ntKpias Bvpbs, iK Se tou Bvpov dpyrj, K.T.X. 4. eVotoupev] If the reading be correct, the point of time denoted in eVpeV must be the second advent, so that the deeds of this present life are regarded as past. ev opovoia dydnrjs] § 49 dydnrj ndvra noiei iv opovoia. 5. St' dydnr/s] 'through God's love', of which we become partakers by ourselves living in love. There is the same transition from the be liever's love to God's love in § 49 Sixa dydnrjs k.t.X. 6. paKapiot k.t.X.] From the LXX of Ps. xxxii. 1, 2, word for word, as read in A (X writes adjetBrjo-av). For ou B has rjpdv ais ivSerjs, Theophil. ad Aut. ii. 10 dvevSerjs dv. See also Acts xvii. 25 with the passages from heathen wri ters collected there by Wetstein. This was a favourite mode of speak ing with the Stoics. The parallel passages quoted above would sup port the connexion of rcov an-di/raw either with aTrpocrSer/s or with d Secr- nbrrjs- The latter seems more forcible and more natural here, besides that o SermoTTjs rdv andvrav is a common phrase in Clement, §§ 8, 20, 33. 13- i^opoXoyrjo-opat K.T.X.] Comp. Ps. lxix. 31, 32, Kal dpecret rep Geco urrep Lil] TO THE CORINTHIANS. 155 'E2oMoAor"Hco[M]Ai Tcp Kypi'co, ka! Apecei aytc£> fnep moc)(on N60N KepATA lKCf>epONTA ka! 6nAAC- JaItcocan nTcoxol KAI 15 eycppANeHTCOcAN. Kal Tr[d]Xtv Xeyei' OycoN Ttp Oeco 6yci'an Ai[Ne]cecoc ka) AntiAoc Tcp yyi'cTCp tac ey)(AC coy ka'i IniKA- AecAi Me In HMlpA GAfyecoc coy, kai eleAoyMAi ce, ka'i AolAceic mb- Gyci'a r*>p tco Oeco nNeyMA cyntbtpimmInon. LIII. ' QiricrTacrQe yap Kal KaXws iirlcrTacr^de Ta]s 20 tejoas ypacpas, dyaTrrjToi, [ko.1 eyK\eKUare] See the note on § 40. 24. etTree npbs avrbv k.t.X.] The first part, as far as paXXov rj rouro, is taken from Deut. ix. 12 — 14, which how- i56 THE EPISTLE OF CLEMENT [liii Mcof]cfl, Mcoy'cH, kataBh9i [t6 taxoc] eNTey9eN, oti hnomhcen [6 Aaoc c]oy of c llHTArec Ik thc [AirYnTo]y nApeBHCAN taxy Ik [thc oAoy] hc iNeTeiAco aytoTc, [!nomcA]N IaytoTc \"a>- NeyMATA. [Kal e'nre]v Kvpios Trpds auTov AcAaAh[ka npoc] ce AnAl kai Aic AerooN, ['EcopAKA] ton Aaon toyton, kai 5 iAoy [Aaoc c]KAHpoTp,; ). V*. ' Charges brought by the followers of Paul [of Beth-Ukkame, patriarch of Antioch], with replies to them, and chapters against them'; and in it occurs the citation from Clement, foi. 176 b;' . raVn. \o ]«¦<-» (_!_.. .o>\Vn 1, 1 V)NZo llOOCTlJ? jgfflnffioi] xm] TO THE CORINTHIANS. 157 maAAon h toyto. [eineN Ae MJcoycfic- Mh9amcoc K^pie- [Acpec IOjhn] AMApTIAN TCp AACp TOYTCp H KAMe IliiAeiYON Ik BiBAoy 2 cont con. w fxeyaXrjs dyaTrrjs, w TeXeiOTrjTOs dvvrrep- fiXrjTOV TrapprjcridXeTai depaTrwv Trpds Kvpiov, aWelTai dcpecriv tw TrXrjdei rj Kal eavTOv ij^aXetCpdfjvai fxeT avTwv d^iol. 15 LIV. Tis ovv iv vfxlv yevvalos', t'is .evcrTrXayxvos', tis TreTrXrjpotpoprjfxevos dyaTrrjs; eltraTW' €1 Si ifxe W ¦ tti alio .|±doi LAjjqjd alio ,VA\ . *j-> ^aas tJ\ ^o]j U^Q " U— ^00 ^LQj-rlD \sq> lo'cn .-lAX&iDj ocrulj )OmAo .]] ¦ ...fb^So.n^Avp; V aii\s v.iViini )m 1 ¦ n ¦JOCJ1 ^iOijfiO |]a2> ^OCXl ^ .•-•0 The Syriac follows the Greek closely and presents no various read ings of consequence. It is translated in Cowper's Syriac Miscell. p. 56. Epiphanius also (Har. xxvii. 6, p. 107) quotes a few words, but incor rectly and at second hand (see above p. 16). He had read them in some vnopvripaTio-poi, i. e. in some such col lection of extracts as those of the Syriac MS which contains this pas sage. The passage suggests to Epi phanius a solution of the difficulty at tending the lists of the early Roman bishops. He conjectures that Cle ment, after being consecrated by S. Peter, may have acted as he here ad vises others to act, and have refrained from active ministrations (napairrjo-d- pevos f/pyet) till the deaths of Linus and Cletus. Compare Cic. pro Mil. § 93 (to which Fell refers) ' Tranquilla republica cives mei (quoniam mihi cum illis non licet) sine me ipsi, sed per me tamen, perfruantur. Ego ce- dam atque abibo.' It would seem (from the reference to patriotic kings and rulers in the next chapter), as though Clement had read this pass age. 16. f nenXrjpod)oprjpevos t] In the New Testament this verb has only the following senses: (1) 'to fulfil', 2 Tim. iv. 5, 17 ; (2) in the passive 'to be fully believed' (e.g. Luke i. 1), or 'to be fully persuaded' (e.g. Rom. iv. 21). Here, if the reading be cor rect, it must be equivalent to nenXrj- papivos, 'filled full' ; but of this sense, though natural in itself, the lexicons do not furnish any example nor have I succeeded in finding a distinct instance. In the only passage how ever where it occurs in the LXX, Eccles. viii. 1 1 inXrjpo(f>oprj6ri KapSla vldv tov dvBpanov iv avrois rov noirjo-ai to novrjpbv, the corresponding Hebrew is 2*? th®, 'the heart was full to do etc' The word seems to be confined 158 THE EPISTLE OF CEEMENT [liv (TTacris Kai epis Kai a'X'-O'fxaTa, eVc^WjOW, aTreifxi ov iav povXrjcrde, Kal ttoiw Ta TrpocrTacrcroixeva utto tov irXrjQovs' ixovov to tto'ilxviov tov XpicrTou elprjveveTw fxeTa twv KadecrTafxevwv TrpecrjivTepwv. tovto 6 Troitj- cras eavTw fxeya KAeos iv XpicrTw TrepnroirjcreTai, Kal 5 7ras tottos Se^eTai ovtov. toy TAp Kypioy h th kai to nAH'pcoMA aythc. TauTa ol iroXiTeuofxevoi Trjv dfxeTafxe- XrjTOV TroXiTeiav tou Qeou iTroirjcrav Kal Troirjcroucriv. LV. ' Iva Se Kal viroSeiyixaTa idvwv iveyKw/xev TroXXol f3acriXels Kal rjyovfxevoi, Xoi/xikov tivos evcrTav- io 2 jSoiXrjffBe] /3ouXr/crt?at A. 5 KXe"os] KXaiocr A. almost exclusively to biblical and ecclesiastical writings. 4. KaBeo-rapevav] 'duly appointed? as described in the earlier chapters, §43? 44 (rods Karao-raBivras vn iKeiva v). 6. tov yap Kvpiov k.t.X.] A noble application of Ps. xxiv. I. He retires in God's cause, and there is room for him everywhere on God's earth. 7. TroXireudpei/oi... TroXiTeiav] The idea of a spiritual polity to which the several members owe a duty is pro minent in the context (e.g. utto tov nXrjBnvs), and is still further developed by the comparison with secular states and statesmen in the following chapter. LV. 'Even heathen nations have set bright examples of this self-denial. Kings and rulers have died for the commonweal: statesmen have of their free will withdrawn into exile to lull factions. Among ourselves many have become slaves to ransom or to feed others. Even women, strength ened by God's grace, have been brave as men. Judith and Esther by their patriotic courage delivered the people from slavery and destruction.' 10. ttoXXoI (3acriXeis k.t.X.] Such feats of patriotism as were exhibited by Codrus, by Bulis and Sperthias, by M. Curtius ; ' Quantus amor patriae Deciorum in pectorej quantum dilexit Thebas, si Graecia vera, Menceceus.' The XoiptKos ns xaipbs is a type ofthe sort of crisis which called forth these deeds of heroic self-sacrifice. Origen (in Joann. vi. § 36, iv. p. 153) refers to this passage, pepaprvprjrai koi Trapd rois eBveotv on noXXoi rives, XoiptKav ivo-KrjtydvTavvooTjpdrav,iavTovso-qbdyia virep rov koivov napaSe8aKao-i - Kal na- paSe^erai ravff ovras yeyovivat ovk aXoycos TTtcrreucras rats io-roplats b mor ros KXrjprjs utto IlauXou paprvpovpevos- In several other passages also(ir. Cels. i. 31, I. p. 349 ; in Joann. xxviii. § 14, iv. p. 393 ; ad Rom. iv. §11, iv. p. 541) he uses similar language, but without mentioning Clement's name. 13. TroXXol i£exdprjO-av K.T.X.] Like Lycurgus at Sparta, or Scipio Afri- canus at Rome. Of the latter it is reported (Seneca Epist. 86) that ' Cle mentis nostri fere verbis urbi vale- dixit, dicens Exeo, si plus quam tibi [tibi quam] expedi-t crevi' (Fell). 14. iv rjpiv] Gundert (Zeitschr. f. Luther. Theol. 1853, p. 649 sq.) ex plains this 'among us Romans,' sup posing that Clement is still referring to examples of heathen self-devotion. LV] TO THE CORINTHIANS. 159 tos Kaipov, xpjjcr/*Of5oT7j0eWee irapeSwKav eavTovs els vavoTOv, 'iva pvcrwvTai Sid tov eavTwv a'lixaTOs tovs TroXiTas. TroXXol i^exwptjcrav ISlwv iroXewv, 'iva ixr] crTacria^wcriv iwl trXelov. iiricrTafxeQa ttoXXovs iv rjixlv 15 7rajoac5ec5wKo'Tas iavTovs eis Secrfxd, ottws eTepovs XvTpw- crovTai. ttoXXoi iavTovs TrapeSwKav els SovXelav, Kal Xaj3ovTes Tas Tifxds avTwv eTepovs iypw/xicrav. TroXXal yvvalKes evSvva/xwdelcrai Sid Trjs ^a'piTOs tou Oeov iTTCTeXecravTO iroXXd dvSpela. 'lovSld rj ixaKapla, ev 6 tottos] ronoiff A. This view is adopted by Lipsius (p. 155), Hilgenfeld, and others. But, whatever may have been the miseries inflicted on the Roman citizens by the civil wars and by imperial despotism, the mention of slavery and ransom seems to be decisive against this in terpretation. Here, as in theparallel passage § 6, eV rjpiv may refer indeed to Romans but to Christian Romans, of whom a considerable number be longed to the slave class and the lower orders. The ransom of slaves and the support of captives were re garded as a sacred duty by the early Christians generally, and the brethren of Rome especially were in early times honourably distinguished in this respect : see the notes on Ign. Smyrn. 6 and on Ign. Rom. 1. 15 f XuTpcdcron-at t] This construc tion of ottcos with a future is possible (see Winer § xii. p, 304), though it does not occur in the New Testament, where tva is several times so used. But, as the MS elsewhere confuses u and co (see p. 25, and §§ 33, 44); we ought perhaps to read X-vrpdo-avrat. 17. rds npds aurav] 'the value of themselves.' The form aurav (adopt ed by Hilgenfeld) must certainly be rejected from the New Testament, and probably from Clement also : see 19 Tou5i0] iou5eit? A. above 9, 12, 14, 30, 32. eS|/-copicrai>] The word is used se veral times in the LXX and gener ally as a translation of TDKA 'to give to eat': comp. also 1 Cor. xiii. 3. Like so many other words (e. g. xop- rd£eo-8ai, see the note Philippians iv. 12), it has in the later language lost the sense of ridicule or meanness, which belonged to it in its origin; and Coleridge's note on its 'half sa tirical' force in 1 Cor. xiii. 3 (quoted in Stanley's Corinthians!. c.) seems to be overstrained. On the other hand, it is especially appropriate of feeding the poor and helpless, the sick man or the child. TroXXal -yuraiKes k.t.X.] The whole of this passage about Judith and Esther is paraphrased by Clem. Alex. Strom, iv. 19 (p. 617), immediately after the paragraph relating to Moses (already quoted p. 156); and some times he gives the very words of the elder Clement, e. g. rj reXela Kara nio-nv 'Eo-Brjp. But he does not acknow ledge his obligation in this passage^ though in the preceding chapter he has directly quoted the Roman Cle ment. 19. 'lovStff] This passage has a critical value as containing the first reference to the Book of Judith, i6o THE EPISTLE OF CLEMENT [LV crvyKXeicrfxw ovcrtjs Ttjs TroXews, rJTtjcraTO trapa twv Trpecr(3vTepwv iadijvai avTtjv i^eXdelv els Trjv Trapefxpo- Xijv twv dXXocpvXwv irapaSovcra ovv eavTtjv tw kiv- Zvvw ipfjXdev Si dyaTrrjv Ttjs TraTpiSos Kai tov Xaov tov ovtos iv crvyKXeicrfxw, Kal TrapeSwKev Kvpios 'OXo- 5 (pepvrjv ev XeiPl 0*Ae*as- °^X hTTOVi Kal rj TeXeia KaTa tt'icttiv 'Gcrdrjp kivSuvw eavTrjv irapefiaXev, 'iva to SwSe- KacpvXov tou '\crpar)X fxeXXov aTroXecrdai pvcrtjTai' Sia 1 cvyKXeiffpip] avyKXiffpa A. which was apparently unknown to, as it is unmentioned by, Josephus. Volkmar (Theol. Jahrb. 1856P.362 sq. and 1857 p. 441 sq., Einl. in die Apokr. r. 1. p. 28, and elsewhere), followed by Baur (Lehrb. der Christi. Dogmeng. ed. 2. p. 82, and in other places), Hitzig (Zeitschr. fiir Wis- sensch. Theol. i860, in. p. 240 sq.), and Graetz (Gesch. der Juden vom Untergang etc. p. 132 sq. ed. 2, 1866), places the writing of that book after the Jewish war of Trajan, and as a consequence denies the authenti city of the epistle of Clement. More sober critics however date the Book of Judith about the second century be fore the Christian era, e.g. Fritzsche Einl. p. 127 sq. in the Kurzgef. Handb. zu den Apokr., Ewald Gesch. des Volkes Isr. iv. pp. 396, 541 sq., Westcott in Smith's Dictionary of the Bible I. p. 1 1 74, besides R. A. Lipsius (Zeitschr. f. Wissensch. Theol. 1859, 1. p. 39 sq.) and Hilgenfeld (ib. 1858, p. 247 sq., 1861, iv. p. 335 sq.), who both have directly refuted Volk- mar's theory; and indeed the date and authenticity of Clement's Epistle are established on much'more sub stantial grounds than the shadowy and fanciful argument by which it is attempted to postdate the Book' of Ju dith. On this book see also an arti- 6 Br/Xelas] BrjXiao- A. cle of Lipsius Judische Quellen zur Judithsage (Zeitschr. f. Wissensch: Theol. 1867, x. p. 337 sq.). 4. rou Xaou] 'the chosen people' (see the note on § 29), and thus op posed to dXXdcpuXoi. 6. iv yetpl BrjXeias] Taken from Judith xiii. 15 indra^ev avrbv b Kvpios iv veipl BrjXeias, xvi. 5 Kvpios navro- Kpdrap TjBirTjo-ev avrovs iv Y«pi BrjXeias. The expression iv xf'r>' therefore would seem to be the common Ara- maism, equivalent to Sid : see the note on Galatians iii. 19. On the other hand the construction irapa- Souvat iv xflpl (.or i" X€P(r"') ^s com mon in the lxx as an equivalent to TrapaSouvat eis ve ipas : e. g. the same expression TO |JV1 is translated first Kal napiSaKev iv xftpi (A) and then Kal TrapeScoKev eis ^fipas in Josh. x. 30, 32. 7. rd ScoSeKacpuXov] So Acts xxvi. 7, Protev. Jacob. § 1 ; see above to Sa8eKdo-Krjnrpov § 31 with the note. 9. i/|iWei»] 'desired, entreated1, with an accusative of the person and without any dependent case or clause expressing the thing asked : as e.g. I Mace. xi. 62 Kal rj^iaarav oi anb Tdfys rbv 'lavdBav, Kal eScoxev aurois Se^tds, Clem. Horn. iii. 55 nplv avrbv d£id- o-Tjre. With an infinitive or a final clause added this use of dltouu ni/d is more common. On' another more LV] TO THE CORINTHIANS. 161 7aj0 ttjs vrjcrTeias Kai Trjs Taireivwcrews avTrjs rj^iwaev IO TOV TTaVTeTTOTTTrjV SecrTTOTrjv, Qeov twv aiwvwv os ISwv to TOTreivov Trjs yjsvxtjs avTrjs ipvcraTO tov Xaov, wv Xaplv iKivSuveucrev . LVI. Kal rjfxels ouv ivTux^fxev irepl twV ev tivi TrapaTTTWfxaTi virapxovTwv, birws SoOrj avTols iTTie'iKeia 15 Kai Taireivocppocrvvtj els to ei^ai auTOUs fxrj tj/xlv dXXd tw deXrjfxaTi tov Qeov. ovtws ydp ecrTai ovtoIs ey- Kapiros Kal TeXeia rj Trpos tov Qeov Kal tovs dylovs fxeT 6 TjTTOVl] TjTTOVei A. questionable construction oidgtovv see above §51. 10. navrenbnrTjv] So below § 58, Polyc. Phil. 7, Clem. Horn. iv. 14', 23, v. 27, viii. 19. The word is not found in the LXX or New Testament. In the Orac. Sibyll. procem. 4 navendm-qs occurs ; and in heathen writers nav- dirrr/s is a common epithet of Zeus. Gedu rcov aldvav] 'the God of all the ages': comp. narrjp rdv aldvav § 35) o /3aeriAeus rdv aldvav I Tim. i. 17 : comp. Ps. cxlv. 13 r) /3acrtXeia crou (iaaiXela n&vrav rdv aldvav. The devil on the other hand is the god (2 Cor. iv. 4) or the ruler (Ign. Ephes. 19) of this age or aeon (rou aldvos toutou). See also the passage in Clem. Horn. xx. 2 sq. LVI. 'Let us intercede for offen ders, that they may submit in meek ness and humility. Let us be ever ready to give and to take admonition. The Scriptures teach us that chas tisement is an instrument of mercy in the hands of God, that He inflicts it as a fatherly correction, that it is a blessing to be so chastised, that the man who endures patiently shall be restored again, shall be delivered from all perils, shall end his days in peace, and be gathered into the gar nerlike the ripe sheaf, in due season.' 15 eVieiKeia] emetKia A. 13. ev rtvi napanrdjian k.t.X.] See Gal. vi. 1, of which this passage is perhaps a reminiscence. The rjpeis and rjpiv seem to refer especially to the rulers of the Church and to con trast with the upets, the leaders of the feuds, at the beginning of § 57. 14. eVieiKeia] See Trench N. T. Syn. ist ser. § xliii, and notes on Philip pians iv. 5. The context here points to its derivation and primary mean ing, eis rd ei£ai avroiis k. t. X. 16. eyKapnos Kal reXeia] See the note on § 44, where there is the same combination of epithets. 17. rj Trpds rbv Bebv k.t.X.] i.e. The record of them before God and the Church will redound to their benefit, and they will receive pity. The ex pression rj Trpds rbv Bebv pveia is al most equivalent to the Old Testa ment phrase pvrjpoo-vvov evavn Kvpiov, Exod. xxviii. 23, xxx. 16, Is. xxiii. 18, Ecclus. 1. 16, comp. Acts x. 4. See also § 45 eyypa(j)ot iyivovro anb rov Geou iv rd pvrjpoo-vva avrdv. tous dyious] 'the Christian brother hood', as in the Apostolic writers : comp. Ign. Smyrn. I, Mart. Polyc. 20. See 2 Cor. viii. 21. Two other interpretations have been proposed : (ij'the saints', i. e. the beatified dead, in which case rj Trpds rods dyious pveia II 162 THE EPISTLE OF CLEMENT [lvi o'lKTipfxwv fxveia. dvaXd(3wfxev TraiSeiav, icp' r) ovSeis ocpeiXei dyavaKTelv, dyairrfToi. rj vovdeTrjcris, rjv ttoiov- fxeda eis dXXrjXovs, KaXrj icrTiv Kal \nrepdyav wCpeXifxos' KoXXa yap rjfxas tw QeXrjfxaTi tov Qeou. outws yap (prjcriv 6 aytos Xoyos' TlAiAeycoN InAiAeyceN Me 6 Ky- 5 pioc, ka! tco 9an<£toj oy nApe'AcoKlN Me. "On r"Ap ATAnA Kypioc nAiAeyei, mactitoI Ae nANTA yioN on nApAAexeTAi' TTAiAeycei Me fo\p, (prjcriv, Ai'kaioc In lAeei ka! lAer-Sei Me, I'Aeoc Ae AMApTCOACON MH AlnANATCO THN KBCbAAHN MOY- Kal TTaXlV Xeyei' AAakapioc ANSpconoc on HAer-SeN 6 Kypioc, noy- 10 96THMA Al nANTOKpATOpOC MH AnANAl'NOy AYTOC fo\p AAT6?N noieT, ka'i nAAiN AnoKA9i'cTHCiN" enAiceN, ka'i ai xe^P6c aytoy Iacanto. IIakic II anatkcon ISeAeTTAi' ce, In Al tcj> 1 olKTippurv pveia] oiKretppavpvta A. natdelav] rraiSiav A. 1 bipelXet] 0(piXei A. vovBirrjais] vovBerrjaeiff A. 8 e'Xeos] eXaiocr A. See below. is supposed to refer to invocation of saints. It is needless to say that this idea would be an anachronism in Cle ment and for some generations after. (2) ' the holy angels', a sense which oi dyiot frequently has, • e. g. Job xv. 15, Zach. xiv. 5, Ecclus. xiv. 2, Tobit viii. 15, 1 Thess. iii. 13 (pas sages quoted by Hilgenfeld). This is a possible interpretation (comp. I Tim. v. 21 Stapaprvpopai ivdmov rov Geou Kal Xpiarou 'ir/crou Kal rdv iKXeKrav dyyiXav), but the com mon usage of oi dyiot in the Apostolic writings is a safer guide. I . dvaXdfiapev TraiSeiav] ' Let US receive correction' : comp. Heb. xii. 7 eis TraiSeiav vnopivere k. t. X. 2. tj vovBerrjo-ts] On the difference between vov8eo-la (vovBirrjo-is) and iraiSela, see Trench//. T. Syn. ist ser. § xxxii ; comp. Ephes. vi. 4. On the forms vovBeo-ia, vovBerrjo-is, see Lobeck Phryn. p. 512. 5. Trai8eucov k.t.X.} From the LXX Ps. cxviii. 18 word for word. 6. bv yap dyand k.t.X.] From LXX Prov. iii. 12 word for word, as Na; but for Trai8euet B has iXiyxei. The Syro-Hexaplar text wavers, giving the equivalent to TratSeuei in the text and to iXiyxei in the margin. In Heb. xii. 6 it is quoted with TratSeuei as here: in Rev. iii. 19 both words are combined, e'-yca Serous idv djiXd, eXiyxa, ko.1 TraiSeuco. Clem. Alex. Pad. 1. 9 (p. 145) has TraiSeuei, but his quotation, is perhaps not independent of the Roman Clement. On the other hand Philo de Conj. Erud. grat. § 31 (1. p. 544) quotes it with iXiyxei. This, which corresponds with the Hebrew, was probably the original reading of the LXX, and all the texts with Trat Seuei may perhaps have been derived directly or indirectly from the quota tion in the Epistle to the Hebrews. 7. TraiSeucrei k.t.X.] From Ps. cxli. 5, word for word, if we read eXatov. Our MS however has eXaioo-, i. e. eXeos (for so our scribe generally writes the word : see p. 25). On the other hand, lvi] TO THE CORINTHIANS. 163 IBAomoj oyx AfeTAi coy kakon- In Aimco pyceTAi' ce Ik 6ana- *5 T°Y) en noAeMqj Ae Ik x6|P°c ciAHpoy Aycei ce' kai And MACTITOC rAcilCCHC cl KpYVei, KAI OY MH Cp0BH9HCH KAKG3N InepxoMeNcoN- aAi'kcon kai anomcon KATAreAACH, And Ae SHpiCON Arpi'toN oy mh cuoBh9hc. 9Hpec r"Ap Arpioi eipHNey- coyci'n cor eiTA tncoch, oti eipHNeycei coy 0 oTkoc h Ae 20 AlAITA THC CKHNHC COY OY MH AMApTH, TNCOCH Al OTI noAy [to cnepMA coy], ta At tIkna coy cocnep [to nAMBo]TANdN toy *rpoy' lAeycH [Ae In ta]4>co cocnep c?toc copiMo[c kata KAi]poN 9epizc)MeN oc, h coc[nep 9hmco]nia aAconoc ka9' topAN cy[NKOMi]c9eTcA. 8Ae7reTe, dyaTrrj[Tol, oti] 25 vTrepacrTricrfxos icrTiv t[oIs TraiSev]ofxevois vtto tov Secnro- 14 oux cttyeTai] ovKotf/erai A. the original reading of the LXX was unquestionably eXaiov (eXatov is the oil, eXatos the olive-tree and therefore out of place here) as it is in Nab, and apparently in all existing MSS of (two, three). crease, see Prov. vi. 16 Hebr. (six, seven, as here) ; Micah v. 5, Eccles. xi. 2 (seven, eight) ; Exod. xx. 5, etc. (three four) ; Job xxxiii. 29 Hebr. the LXX, the Hebrew being |DB>; but eXatos (i. e. eXeos) might not unnatu rally be substituted by some early transcriber on account of the pre ceding iv eXiei. It is therefore not improbable that Clement found this reading in his text of the LXX, so that I have not ventured to correct it. See another instance of the same error above!, § 18 (note). 10. paKaptos k.t.X.] From LXX Job v. 17 — 26 as read in Kb, with slight and unimportant differences. The text of A presents considerable varia tions, chiefly in adding clauses which 16. kokcov] The lxx text prefixes ctTrd (Nab). 1 8. Brjpes yap k.t.X-] As in the vision of Hermas Vis. iv. 1, 2, where the wild beast is thus pacified. . 19. rj Se Siatra] 'the abode': see above § 39. The Hebrew is quite different. 21. rd napfibravov] 'the manifold herbage'. It seems to be a dn-al Xeybpevov till quite a late period. There is nothing in the Hebrew (3B>Ji) to explain the adoption of so unusual a word. 22. iv rdcpco] A Hebraism for els are found in the Hebrew but wanting Tadjov: see another instance on § 55 in NB. The points in which Clement's napeSaKev iv x«pt. quotation agrees with A, as against NB (e.g. ovx d\jreTai (or ov pr) d^r/rat), are insignificant. 13. e'£oKis k.t.X.] For this Hebraism where two successive numbers are given to denote magnitude and in- 23. Br/pavid] A word, it would ap pear, almost confined to the LXX, though Brjpdv is as old as Homer, Od. v. 368. 25. uTrepacrTricrpds] 'protection', 2 Sam. xxii. 36, Ps. xviii. 35, Lam. iii. 64, II — 2 164 THE EPISTLE OF CLEMENT [lvi [tov • Kal yap] dyadds wv TraiSe[vei Qeds] els t[o vov8eT]rjdrjvai rjfxas Sid Trjs dcrias Tr[ai]Seias avTov. LVII. ' Yfxels ovv, ol Ttjv KaTa/3oXr)v [Trjs] erra'crews 7ro'»j'crai'Tes, v7TOTa'[77j]Te toIs irpecrfivTepois Kai irai- [c5ey](9rjTe ets fxerdvoiav, Kafxxp-avfres] Ta yovaTa Trjs 5 KapSlas vfxwv ixdQeTe vTTOTacrcrecrdai, dwoBeixevoi Trjv dXatova Kal vireptjcpavov Trjs yXwcrcrtjs ufxwv auda- S[eia]v dfxeivov ydp icrTiv u/xlv [iv] tw ttoiixviw tov 1 TraiSeiiei Geds] There is not room in the lacuna for more letters than yei9c, if for so many (see Tisch. prol. xix). I have therefore read Gecis in place of d-Geo's, the reading of previous editors (following Wotton). i naiSelas] n .. dtaff A. Eccles. xxxi (xxxiv). 19. It does not occur in the New Testament. See the note on vnepaomorrjs above, § 45. I. dyac9os av] 'of His kindness' (as e.g. Ps. lxxiii. 1), corresponding to bv ydp dyana k.t.X. above. LVII. 'And do you leaders of the schism submit to the elders, and ask pardon of God on your knees. It is far better that you should be of no account, so that the flock of Christ may have peace. Remember how sternly Wisdom rebukes the dis obedient in the Book of Proverbs. She will laugh them to scorn when destruction cometh as a tempest. They mocked at her counsels before, and she will not hear them then.' 4. uttot. tois npeo-fi.] The same ex pression occurs, 1 Pet. v. 5. 5. Kapyjravres k.t.X.] Compare the expression in the prayer of Manasses (Apost. Const, ii. 22) vvv kXiVco ybw Kap8las. A strong oriental metaphor like 'girding the loins of the mind' (1 Pet. i. 13), or 'rendering the calves ofthe lips' (Hosea xiv. 2). 7. dXdfora koi uVeptjcpavoi/] See Trench N. T. Syn. ist ser. § xxix. 10. Sokowtos] 'held in repute': see the note on Galatians ii. 2. rrjs iXnl8os aurou] i.e. rou Xpt- errou, either a subjective or an ob jective genitive, 'the hope which He holds out ' or ' the hope which reposes in Him'. II. rj navdperos crocp/a] The Book of Proverbs, besides the title com monly prefixed to the lxx Version, Ilapotpial or Uapoiplai SaXopdvros, is frequently quoted by early Christian writers as rj navdperos o-o(pia ' the Wis dom which comprises all virtues' (for navdperos comp. § 1) ; see esp. Euseb. H.E. iv. 22, where speaking of Hegesippus he says, 01? pbvos Se ovros dXXd Kal ~Elprjvaios Kal o nas rdv dpxalav vopds navdperov oodjiav rds ^oXopdvos napoipias iKaXovv. Some times it bears the name o-ocpia sim ply; e.g. in Just. Mart. Dial. § 129 (p. 359 a), Melito in Euseb. H.E. iv. 26, Clem. Alex. Protr. § 8 (pp. 67, 68), Pad. ii. 2 (p. 182 rjBeiao-od^ia), Strom, ii. 18 (p. 472), Orig. Horn. xiv in Gen. § 2 (11. p. 97), besides others quoted in Cotelier. It is a probable inference from Eusebius (11. cc.) that both Melito and Heges ippus derived the name from Jewish sources, and this is borne out by the fact that the book is called HEOn, 'Wisdom', by rabbinical writers (see Fiirst Ration des Alten Testaments, LVIl] TO THE CORINTHIANS. 165 XpicrTov [xiKpovs Kal iXXoylfxovs evpedrjvai, rj Kad' v- io Trepoxnv SoKovvTas iKpicpfjvai iK Trjs iXTrlSos avTov. ovtws yap Xeyei rj iravdpeTOs crocpia' 'lAoy npoHcoMA[i YM?]n Imhc nNOHC.pHciN, AiAaIco [Ae yma]c ton Imon Aoton- ln[eiAH IkaAoyn] kai oyX YTTHKoycA[Te, ka) lleTei]NON Aoroyc kai oy [npocei'xeTe], aAAa AKypoyc lno[ie?Te Imac] BoyAac 15 TO?C Al Im[o?C lAlrXOIc] Hnei9HCAT€- Toir"A[poyN KATO)] TH YMeTepA AncoAei[A lnireA<\co]MAi, kataxapoymai Al [hni'ka an] Ipxhtai ymTn oAe9po[c ka! cbc an aJcui'khtai yM?N ACpNOO 14 eVoieire epd"s] Tisch. (prol. xix) says 'Rectius suppletur tetTe too- epacr quam teire epacr' ; but teirai epacr is better suited to the space than either, and erroieiTe would as likely as not be written ejroteirai. This reading also accords with the lxx. 1868, p. 73 sq.). The personification of Wisdom in the opening would lead naturally to this designation; e.g. Iren. iv. 20. 3, v. 20. 1, Philo de Ebr. 8 (1. p. 362), though Philo himself quotes the book as napoipiat ib. § 20 (1. p. 369). Whether the epithet 7rai/dperos was first used by Clement and derived from him by later writers, or not, it is impossible to say. At the same time the title rj navdperos cro(pla is given, not only to the canoni cal Book of Wisdom, but also to the apocryphal Wisdom of Solomon (Method. Symp. i. 3, ii. 7, noted by Hilgenfeld; Epiphan. de Mens, et Pond. § 4, 11. p. 162 ed. Petau ; Greg. Nyss. c. Eunom. vii, 11. p. 638, Paris 1638 ; [Athanas.] Synops. § 45, II. p. 132 F, rrjs o-o(f>ias SoXopcovros rf/s Xe- yopivrjs navapirov ; and others : and its title in the list of books prefixed to A is o-o(pla rj navdperos), and to the apocryphal Ecclesiasticus or Wis dom of Jesus the Son of Sirach (Euseb. Chron. 01. cxxxvii ' quem vocant Panareton, Dem. Evang. viii. 2 p. 393 'irjo-ovs d rov Seipdv^ d tt)v KaXovpivrjv navdperov o-o(piav crvvrdgas, Hieron. Prol. in Libr. Sal., ix. p, 1293, etc.). Joannes Damasc. de Fid. Orth. iv. 17 (I. p. 284) says rj navdpe ros, rovreo-Tiv rj Socpt'a rou SoXopcovros Kal rj Socpia rou 'It/ctou, thus including both these apocryphal books under the term, but excluding Proverbs which he has before mentioned as napoipiat; and so Jerome Prazf. in Libr. Salom. (ix. p. 1293) 'Fertur et navdperos Jesu filii Sirach liber et alius yjfevSeniypa(j)os qui Sapientia Sa lomonis inscribitur'. Moreover the name of ' Wisdom ' is occasionally given also to Ecclesiastes (Fiirst 1. c. p. 91) and to the Song of Songs (Fiirst I.e. p. 85, and Cotelier here). And still more generally the third group ofthe Old Testament writings, the dyidypacpa or ypacpeia, is some times called nD2n ' Wisdom' (Fiirst I.e. p. 55), because it comprises Pro verbs and the allied books, as it is elsewhere called i/raApol or upvot (see above § 28) from another most im portant component element. 11. iSou k.t.X.] A close quotation from the LXX Prov. i. 23 — 31. The variations are unimportant, and not greater than between one MS and another of the LXX. i66 THE EPISTLE OF CLEMENT [lvii 9[6pyB0C, H Al] KATACTpodJH 0M0IA K[ATAipAl nA]pH, H QTAN IpXHTAI YM[?N 9Al'yic] KAI noAlOpKIA. 6CTAI r[*P, OTAN lni]KAAecHc9e Me, erco Ae [oyK eicA] koycomai ymcon- zh- Tfticoyci] Me kako'i ka! oyx 6yph[coycin]' Imi'chcan r*P COCpl'AN, [ton Ae cpd]BoN toy Kypioy oy npoeiAA[NTO, oyAl] H9eAoN 5 1 brav] orap A. 3 eViKaAeVr/crtfe] eiriKaXeffTjffBat A. 5 npoelXavro] I read the MS npoeiXa . , ., as in the LXX, but Tisch. gives it irpocriXa... 8. !rXr/o-c5r/crovrai] The letters nXrjo-Brjo-oy occur towards the end of the last line in a page, foi. 167 b. The margin is torn, so that a few letters have disappeared. There is not room however for many more than three letters, and probably the page ended with nXrjo-Brjo-ovrai, so that a new subject would begin with the following page. All this the photo graph shows clearly. It is now established beyond a doubt that one leaf, and one leaf only, of the MS has disappeared : see the introduction p. 23, The first leaf of this epistle (foi. 159) extends from the beginning to koI o-epvbv. . .§ 7 ; the second (foi. 160) from ...o-ecos rjpdv Kavova § 7 to ouras Kpi6rjo-e\rai] § 1 3- These examples will show the average contents of a leaf. The preceding 57 chapters in fact have taken up nine leaves, so that nearly a tenth of the whole epistle is lost. This lacu na therefore gives ample room for the passages from Clement's epistle which are quoted in ancient writers hut not found in the MS. These are now gathered together. (i) If there were no independent reason for inserting this fragment in our epistle, we might hesitate; for (1) I haye shown above (§ 47) that iv Tn npbs KoptvBlovs into-roXfj might mean the Second Epistle ; and to the Second Epistle Ussher and others after him "have referred it ; (2) The suggestion of Cotelier (Jud. de Epist. Il) that for KaBds cpr/ow we should read Kai cos c/>r/criv, or better koi KaBds djrjo-tv, would be very plau sible. But Cotelier himself points out (I.e.) that the statement of the Pseudo-Justin is confirmed from another source. Irenasus (iii. 3. 3) describes this epistle of Clement as preserving the tradition recently re ceived from the Apostles, ' annunti- antem unum Deum omnipotentem, factorem cceli et terra;, plasmatorem hominis, qui induxerit cataclysmum et advocaverit Abraham, qui eduxe- rit populum de terra ^Egypti, qui collocutus sit Moysi, qui legem dis- posuerit et prophetas miserit, qui ignem praparaverit diabolo et ange- lis ejus'. This description corre sponds with the contents of our epi stle, excepting the last clause which I have italicised ; and the insertion of a statement so remarkable could not have been an accidental error on the part of Irenaeus. Wotton indeed supposes that these words do not give the contents of Clement's epistle, but that Irenaeus is describing in his own language the general substance of the Apostolic tradition. To this in terpretation however the subjunctive prczparaverit is fatal, for it shows that the narrative is oblique and that Irenaeus is speaking in the words of another. It seems then that Clement towards the close of the epistle dwelt upon lvii] TO THE CORINTHIANS. 167 ImaTc npOcex[eiN BoyAaTc], cmykthpizon a! !moy[c lAerxoyc]. ToirApofN I'Aontai th[c Iaytcjon] oAoy Toyc KApnoyc, [ka'i THC lAYTCON] ACeBei'AC nAHC9HCON[TAl]... (1) el Trjs Trapovcrrjs KaTacrTacrews to TeXos icrTiv 10 rj Sid tov irupos Kpicris twv do~e(3wv, Kadd cpacriv al ypacpai irpocprjTwv Te Kal aTrocrToXwv eTi Se Kal Trjs the end of all things, the destruction of the world by fire. For such an al lusion the threats taken from the Book of Proverbs (§ 57) would pre pare the way; and it would form a fit termination to a letter of warning. And for this statement he appealed to the authority, not only of the Apo stles and prophets, but also of the Sibyl. There is no difficulty in this. The oldest Jewish Sibylline Oracle, of which a large part is preserved in the 3rd book of the extant Sibylline collection and in quotations of the early fathers, appears to have been written in the 2nd century B.C. by an Alexandrian Jew (see esp. Bleek in Schleiermacher's Theolog. Zeitschr. 1. p. 120 sq., 11. p. 172 sq. ; Ewald Enstehung etc. der Sibyll. Bucher Gottingen, 1858; and Alexandre Ora- cula Sibyllina, Paris, 1841, 1856). It is quoted and accepted as a genuine oracle ofthe Sibyl by Josephus (Ant. i. 4. 3), in the early apocryphal Pradicatio Petri et Pauli ( Clem. Alex. Strom, vi. 5, p. 761 sq), by the Chris tian Fathers Melito(Cureton's Spicil. Syr. pp. 43, 86), Athenagoras (Legal. § 30), Theophilus (ad Autol. ii. 3, 9, 31, 36, 38), and Clement of Alex andria (very frequently), in the Cohort, ad Grac. ascribed to Justin (§ 37), and in a Peratic document quoted by Hippolytus (Har. v. 16), besides allusions in Hermas (Vis. ii. 4) and in Justin (Apol. i. §§ 20, 44). Justin in the last passage (§ 44) says that the reading of the Sibylline oracles had been forbidden under penalty of death but that the Chris tians nevertheless read them and induced others to read them; and Celsus tauntingly named the Chris tians Sibyllists (Orig. c. Cels. v. 61, 1. p; 625; comp. vii. .56, I. p. 734). Clement therefore might very well have quoted the Sibyl as an authority. After the enforcement of mono theism and the condemnation of idol atry, the main point on which the Sibyllines dwelt was the destruction ofthe world by fire. To this end the authority of the Sibyl is quoted in Justin (Apol. i. 20), Apost. Const. (v. 7), Theophilus (ii. 38), Lactantius (Div. Inst. vii. 15 sq.), and others: The impending destruction by fire is connected in these oracles with the past destruction by water, as in 2 Pet. iii. 6, 7, 10, 11, 12. Thejuxta-position of the two great catastrophes in Melito (Cureton's Spicil. Syr. pp. 50, 51) is derived from the Sibyllines, as the coincidence of language shows, and not from 2 Pet. iii. 6 sq., as Cureton (§ 95) supposes : see Westcott Hist, of the Canon p. 195 2nd ed. I have pointed out above (§§ 7, 9) that Clement's language respecting the ' regeneration ' by the flood and Noah's 'preaching of repentance' seems to be taken from the Sibylline Oracles, and this affords an addition al presumption that he may have re ferred to the Sibyl as his authority for the iKnvpao-ts and naXiyyeveaia at the end of all things. It is a slight i68 THE EPISTLE OF CLEMENT [lvii Cif3vXXrjs, Kadws (prjo-iv 6 fiaKapios ~K.\fjfitjs ev ttj Trpbs KopuvBiovs imaToXfj, k.t.X. Pseudo-Justinus Qucest. ad Orthod. 74. (ii) dXXa ml KXrj/j,r}s ap^aiiKmrepov, Zy, fao-iv, d Qeos Kal d Kvpios 'Irjcrovs XpicrTos Kal to irvevfxa to ayiov. BASILIUS de Spir. Sand. c. xxix (ill. p. 61 a). confirmation too, that the word Trai/r- enbnrrjs at the beginning of § 58 seems to be derived from Sibylline diction (see the note on § 55, where also it occurs). The passage of Theophilus (ii. 38) shows how it might occur to an early father to combine the testimonies of the pro phets and the Sibyl to the eWupcocrts, just as a similar combination is found in the far-famed medieval hymn, ' Dies iras, dies ilia, solvet saeclum in favilla, Teste David cum Sibylla': see the note in Trench's SacredLatin Poetry p. 297. For the passages in the Sibyllines relating to the confla gration of the universe see Alexandre 11. p. 518 sq. (ii) S. Basil in the context defines the Clement from whom he thus quotes, as KXrjprjs b 'Papaios. Though apxatKarepos appears in some texts, Gamier reads dpxdiKarepov after the best MSS accessible to him. Nolte also (Patrist. Miscell. p. 276 in the Theol. Quartalschr. xli, 1859) states that dpxdiKarepov is the reading of all the MSS of S. Basil which he inspected. The contrast seems to be between the simple and archaic language of Clement, and the more technical expressions of Dionysius of Alexandria who has been quoted just before as speaking of the rpeis utto- crrdcreis and of the povds and rpids in enunciating the same doctrine. The passage can hardly have belonged to any other Clementine writing be sides the genuine First Epistle to the Corinthians; for (1) The Second E- pistle to the Corinthians is not quoted as genuine till a much later date : (2) The passage is not contained in the Epistles to Virgins, which it might be thought that Basil, like Epiphanius and Jerome, would possibly have ac cepted as genuine ; (3) The Clement ine Homilies and Recognitions with other works of this cycle were so manifestly heretical, that they could not possibly have misled the keen theological perceptions of the ortho dox Basil or have been quoted by him as genuine; and the orthodox recension of these seems to have been made at a much later date. On the other hand such words as Basil quotes would be appropriate at the close of our epistle, and may well have occurred in the lacuna. Compare § 46 r) ou^l eva Bebv exopev Kal eva Xpiordu Kal ev Hvevpa rrjs X°-Pl" ros rb iKxvBiv i(j> rjpds (with the note). It might perhaps be supposed that Basil refers to the passage just quoted; but this seems impossible, as he obviously professes to give the exact words of Clement and not the general sense only. Other passages, wrongly supposed to be quoted from this portion of the genuine epistle, will be considered in treating of the fragments at the end; p. 215 sq. LVIIl] TO THE CORINTHIANS. 169 5 LVIII. [AojiTrov 6 TravTeTroTTTtjs Oeds [Kal] Seer- TTOTrjs twv TrveufxaTwv Kal Kvpios [Trd]crris crapKos, 6 iKXe^aixevos [to]v Kvpiov 'Irjcrovv XpicrTOV Kal rjfxas Si avTov [e'i]s Xaov irepiovcriov, Swrj Trdcrrj \^p]uxn iiriKe- kXrjfxevtj to />te7aAo[7r]joe7res Kal ayiov ovoyxa ovtov 10 [tt]icttiv, (pdjSov, elprjvrjv, VTroixovrjv, /xaKpodvfxlav, iyKpd- Teiav, dyveiav Kal crwcppocruvtjv, els evapecrTtjcriv tw dvofxaTi auTou Sia tov dpx^pews Kal TrpocrTdrov rj/xwv 5 XoiTrdV] Vansittart. See below, and p. 26. n dyyeidc] ayviav A. LVIII. < Finally, may the God of all spirits and all flesh, who hath chosen us in Christ Jesus, grant us all graces through Christ, our High- priest, through whom be glory and honour to Him. Amen.' 5- XotTrdu] For Xoinbv or rd Xoi- nbv, with which S. Paul frequently ushers in the close of his epistles, see Philippians iii. 1. I cannot doubt that one or other should be read here, and Xoittov is perhaps better than rd Xotnbv, for the initial X (as is usual in the MS) would be enlarged and the word thus written would be sufficient to fill up the vacant space. TravreTrdVrr/s] See the note on § 55- Qebs... rav nvevpdrav k.t.X.] Num. xxvii. 16 Kuptos 6 Geds rav nvevpdrav Kal nderrjs o-apKos (comp. xvi. 22) : see also Heb. xii. 9 rep Trarpt rdv nvevpd rav, Rev. xxii. 6 Kvpios d Geds rap nvevpdrav rav npo(j>rjrdv. 7. r)pas St' aurou] Ephes. i. 4 KaB ds igeXit-aro rjpds ev avrd (i.e. iv Xptcrrcp). 8. els Xabv nepiovmov] Deut. xiv. 4 Kal ere i£eXe£aro Kvpios b Geds crou yevicBat ere Aaou aurcp Trepiouo-tov ; comp. ib. vii. 6, xxvi. 18, Exod. xix. 5, Ps. exxxiv. 4, Tit. ii. 14 KaBaployi eauTco Xabv nepiovo-iov. In the LXX Xads Treptoucrtos is a translation of rbiO DJi, the expression doubtless present to S. Peter's mind when he spoke of Xads els neptnoirjo-tv (i Pet. ii. 9). In Mal. iii. 17 rr?JD is trans lated eis nepmolxjo-tv in the LXX, and Trepioucrtos by Aquila. As n?3D is 'peculium', 'opes', (*?JD 'acquisivit'), Treptouo-tos would seem to mean ' ac quired over and above', and hence ' specially acquired' with a meaning similar to the classical e'£aiperos. It was rendered at once literally and effectively in the Latin Bible by 'peculiaris'. iniKeKXrjpivrj] 'which hath in voked his name' ; comp. Acts ii. 21, ix. 14, 21, xxii. 16, etc. Or is it ra ther, as the perfect tense suggests, ' which is called by his name' ? This latter makes better sense, especially in connexion with Xads Treptouo-tos ; but with this meaning the common constructions in biblical Greek would be e'ep' rjv (or e'ep' ff) eVtKeKXr/rat rd ovopa avrov (e.g. Acts xv. 17, James ii. 7, and freq. in the lxx), or rjj ini KeKXrjpivrj rd bvbpari avrov (Is. xliii. 7). II. dyveiav Kal o-a(ppoo-vvrjv] So too Ign. Ephes. 10 : comp. Tit. ii. 5 crcocppouas, ayvas. evapio-Trjo-tv] The word occurs Test. xii Patr. Is. 4. 12. dpxiepe'cosKaiTrpocrTdrou] Seethe note on § 36 above, where the ex pression is expanded. 170 THE EPISTLE OF CLEMENT [lviii aiwvwv 'Irjcrov Xpio-Tov- Si ov avTw S6%a Kal fxeyaXwcrvvrj, KpaTOS, Tifxrj, Kal vvv Kal els irdvTas tovs alwvas twV dfxrjv. LIX. Tovs Se dTrecrTaXfxevous dcp' rjfxwv KXavSiov "Gcprifiov Kal OvaXepiov Bhwva cruv Kal (popTOUvaTW 5 iv eiprjvtj fxeTa %apas ev Ta^ei dvaTreix^aTe Trpos rjfxas, ottws daTTOV Ttjv euKTalav Kal iTmroQrjTrjv rjixlv elprjvrjv 6 dvaneprJare] ave-ireptpare A. I. 8d|a Kal peyaXcocruw/] See the note on § 20, where also these two words occur together in a doxology : comp. also § 59, where nearly the same combination of words as here is repeated. In Rev. v. 13 we have 17' ripd, Kal rj 8b£a Kal rd Kparos els tous aidvas rdv atavav. LIX. ' We have sent Claudius Ephebus and Valerius Bito to you. Let them return to us quickly accom panied by Fortunatus, and bear glad tidings of harmony and peace re stored among you. The grace of Our Lord Jesus Christ be with you and with all. Through Him be glory to God for ever .' 4. KXauStov k.t.X.] These two names, Claudius and Valerius, sug gest some connexion with the impe rial household; as the fifth Caesar with his two predecessors belonged to the Claudian gens and his empress Messalina to the Valerian. Hence it happens that during and after the reign of Claudius we not unfre quently find the names Claudius (Claudia) and Valerius (Valeria) in conjunction, referring to slaves or retainers of the Cassars; e.g. D.M. CLAVDIAE. AVG. LIB. NEREIDI. M. VALERIVS. FVTIANS. MATRI. CARIS- SIMAE (Accad. di Archeol. xi. p. 376, no. 35), or VALERIA. HILARIA. NV- TRIX. OCTAVIAE. CAESARIS. AVGVSTI. KEQVIESCIT. CVM. TI. CLAVDIO. frvcto. viro (Orelli Inscr. 4492). It is not impossible therefore that these two delegates of the Roman Church were among the members of ' Caesar's household' mentioned in Phil. iv. 22, and fairly probable that they are in some way connected with the palace; see the dissertation in Philippians p. 169 sq. Of the two cognomina Ephebus is not so un common. On the other hand Bito is very rare. As a man's name, I have only succeeded in finding one instance Of it, and there, by a strange coinci dence, it is connected with the nomen Claudius; see Mommsen's Inscr. Regn. Neap. p. 370, 'Originis incertas no. 6472; extat in Mus. Borb. ; diis. MANIBVS. TI. CLAVDIO. BITONI.RV- TILIA. MARGARIS. CONJVGI. BENE- MERENTI. F. VIX. ANNIS. LXXXV'. In Muratori, 1367 no. 12, it occurs as a woman's name, longinvs. BITONI. vxor 1. amejjto. 5. o-vv koi *opTouvdrco] For the position of koi comp. Phil. iv. 3 perd koI KXrjpevros (quoted by Laurent p. 425). Hilgenfeld adds 'from the Assumption of Moses' Clem. Alex. Strom, vi. 15 (p. 806) trvv Kal rep XaXe'j3. The clever emendation of Davies o-vv Tata *oprouydra is there fore unnecessary. The form of ex pression seems to separate Fortu natus from Ephebus and Bito : and, if so, he was perhaps not a Roman lix] TO THE CORINTHIANS. 171 Kai dfxovoiav aTrayyeXXwcriv • eis to Taxiov Kal rjfxas Xpip.ov imarTapeOa) ; for we do not find the older writers making any use of it (oti pvijSe Kat tous dpxaiovs avrjj KexprjMV0V^ to-p^eu).' Then after summarily rejecting other pretended Clementine writings, because 'they are never once mentioned by the ancients' and 'do not preserve the stamp of Apostolic orthodoxy intact', he concludes by referring again to the First Epistle, which he calls ' the acknowledged writing of Clement (rj rov KXrjp.evTos SfioXoyov- 174- SECOND CLEMENTINE EPISTLE jueVij ypacprj).' And in other passages, where he has occasion to speak of it, he uses similar expressions, 'the Epistle of Clement', the acknowledged Epistle of Clement (H.E. iii. 16, iv. 22, 23, vi. 13). The statement of Eusebius is more than borne out by facts. Not only is a Second Epistle of Clement not mentioned by early writers ; but it is a reasonable inference from the language of Hegesippus and Dionysius of Corinth1 (as reported by Eusebius), and of Irenaeus and Clement of Alexandria (as read in their extant writings), that they cannot have known or at least accepted any such epistle. Rufinus and Jerome use still more decisive language. The former professedly translates Eusebius, 'Dicitur esse et alia Clementis epistola cujus nos notitiam non accepi- mus'; the latter tacitly paraphrases him, 'Fertur et secunda ejus nomine epistola qua a veteribus reprobatur' (de Vir. LU. 15). These writers are not independent witnesses, but the strength, which they consciously or unconsciously add to the language of the Greek original, has at least a negative value ; for they could not have so written, if any Second Epistle of Clement which might be accepted as genuine had fallen within the range of their knowledge. Early in the 9th century Georgius Syncellus still speaks of 'the ene genuine letter to the Corinthians' (Chronog. a.d. 78, 1. p. 651 ed. Dind.); and later in the same century Photius (Bibl. 113) writes, 'The so called Second Epistle (of Clement) to the same persons (the Corinthians) is rejected as spurious (cos vbBo% ano^oKipd^erai).' Meanwhile however this epistle had been gradually gaining recog nition as a genuine work of Clement. The first distinct mention of it as such is in our ms, which belongs probably to the fifth century: but the notice of Eusebius implies that even in his day some persons were disposed to accept it. At a later period its language and teaching made it especially welcome to the Monophysites (Hilgenfeld p. xxiv), 1 Hegesippus, H.E. iii. 16, iv. 22: time to time this second letter from the Dionysius, H.E. iv. 23. The words of Romans, as they do the former which the latter are tt)v orjpepov ovv KvptaKrjv was written by Clement. Thus he seems aylav TjpApav Snyydyopev, ev fj dviyvapev to know of only one letter of Clement to ipwv rrjv emffroXrjv, fjv l^opev del nore the Corinthians. The passage however dvayivdffKovres vovBerelffSai, is Kai rijv has been strangely misinterpreted, as nporipav rjpiv Sid KX-rjpevros ypa}i «_»<7I ,__SD .LA_ 350_ a :]5oL-£D 1 Oj i^&a ]*.., Q i86 SECOND CLEMENTINE EPISTLE [i XpicrTOV, ws trepi Qeov, ws trepi KpiTOV twvTWV Kal veKpwv. Kal ov Sel rjfxas fxiKpa cppovelv Trepi Trjs crwTrj- pias rjfxwv ev tw ydp cppovelv rjfxas fxiKpa irepi ovtov, fxiKpa Kai iXiri^ofxev Xaf3elv. Kal folf aKOVovTes w's irepl fxiKpwv dfxapTavofxev, ovk elSoTes Trodev iKXrjdtjfxev 5 4 tis Trepi] Sever., Timoth. ; see below, aonep A. ^4^0? >"1 ."|cnZL ^OJ ^] •lA-iibjo V»_*j> ]±li After this follows a passage from § 9 Kal pr) Xeyera...TOV pitrBbv. Po ^jZALo P l;mn ]jcn> cA> ocn ^1 . ^oAj^m )iVr>-. P^jCTI yj\i ?,n-iV «0?1 VV . -irT| 1^1 .^m^A j obi ^ Vk» . «V>> ocn J cOioAjI ,_& AuliDpDj obi : V. }j-dctio IjXCuq loai : ]jjo5 )ocn OTO .^JLkj ^2)0 ]jJ3Cn i^O^v o 'For ^oA >1 m Cowper reads ^oA_i_i_k>, ye live, which I find in another MS of the 8th cent., but a 3rd later MS has also .oAj|_m, ye see. Again Cowper's MS has \ "\^0, called us j the other two .0 *i. n called you' Photius (Bibl. 126) remarks on the opening of this epistle, contrasting it with the First as respects its Christology, -rj Se Sevrepa Kal avrr) vov- Beo-iav Kal napalvecrtv Kpeirrovos elo-dyet /3iou koi iv dpxjj Qeov rbv Xpicrrov Krjpvo-o-ei : see the notes on §§ 2, 36, 57 ofthe First Epistle. 1. Kpirov K.rXi] The expression occurs in Acts x. 42 (in a speech of S. Peter): comp. 2 Tim. iv. 1, 1 Pet. iv. 5. See also Barnab. § 7, Polyc. Phil. 2. 2. piKpd (ppoveiv] ' to have mean views' The Ebionites, whom the writer of this epistle attacks, were said to have earned the title of 'poor' by their mean and beggarly concep tion of the Person of Christ; see esp. Origen de Princ. iv. 22 (1. p. 183) oi nraxol rrj Siavoia. 'E/3icovaiot ri;s nraxetas rrjs Siavoias indvvpoi, ifiidv [|V3K] yap d rrraxbs Trapct 'E/3paiots dj/opdferat, c. Cels. ii. I (I. p. 385), in Matth. t. xvi. § 12 (ill. p. 734) Tc3 Epiavaico Kal nraxevovri nepi rrjv els lr]o-ovv nio-rtv, and again in Gen. iii Horn. § 5 (11. p. 68) ; Euseb. H. E. ill. 27 E/3noi>aious rourous oiKeias ene- (prjptgov oi npdroi nraxds Kal raneivds I] TO THE CORINTHIANS. 187 Kai vtto tivos Kat els ov tottov, Kal ocra xnrefxeivev Irjcrous XpicrTos tradelv eveKa rjfxwv. t'ivo ouv rjfxels outw Swcrofxev dvTifxicrdiav', rj Tiva KapTrdv dpiov ov rjfxlv avTos eSwKev, Trocra Se outw dcpeiXofxev ocria', to 10 cpws yap rjfxlv ix<*picraTO, cos iraTrjp vlovs rjfxas Trpocrrj- 9 (JcJeiXopei/] oipiXopev A. ra Trepi rou XptoTov 8o£afouras, Eccl. Theol. i. 14 oi nparoKrjpvKes 'HZfiiavalovs dvbpa^ov 'EftpaTKrj cpavfj tttcovous •rrjv Sidvoiav dnoKaXovvres tovs eva pev Gedv Xe'yozras elSivai Kal tov o-arrjpos to crcopa pr) dpvovpevovs rrjv Se tov viov BebrrjTa pr) eiSdras, with other pas sages collected in Schliemann Cle ment, p. 471 sq. Origen's language perhaps does not necessarily imply that he gives this as a serious account of the term, but only that they were fitly called 'poor'. Eusebius how ever, mistaking his drift, supposes this name to have been a term of reproach imposed upon these here tics by the orthodox; instead of being, as doubtless it was and as perhaps Origen knew it to be, self-as sumed in allusion to their voluntary poverty. The idea of a heresiarch named Ebion, which is found first in Tertullian (de Eraser. 33, and else where), is now generally allowed to be a mistake. 4. t°if aKouoires] 'we who hear'. For the article compare Clem. Rom. § 6 ai do-Beveis rd (rdpari ; but the ex pression is awkward and misplaced. Young suggested koi'toi which others have adopted, but this is not the particle required. The Syriac quo tations of Timotheus and Severus have 1 - vVo « ,30 ' and when we hear', as though" the article were absent from their text; but, allow ance being made for the license of translation, no stress can be laid on this fact. Photius (Bibl. 126) remarks on the looseness and inconsequence of expression in this Second Epistle (or rather in the two epistles, but he must be referring especially to the Second), ra iv avrais vorjpara ip- ptppeva nas Kal ov (rvvexrj rrjv okoXou- Blav vnrjpxe (jyvXarrovra. Several in stances of this will be noted below; and this passage, if the text be cor rect, furnishes another illustration. 8. dvTtpto-Blav] The word occurs Rom. i. 27, 2 Cor. vi. 13, Theoph. ad Autol. ii. 9. Though apparently not common, it is a favourite word with our author ; see just below and §§ 9, 11. The sentiment is taken from Ps. cxvi. 12 ri acraTroScocrco rco Kupico K.T.X. 9. data] ' mercies, kindnesses', as it is used in the LXX Is.lv. 3 (quoted in Acts xiii. 34 Sao-a vpiv rd do-la AaueiS ra mora) for DHDPI : see Wolf Cur. Philol. p. 1 197. In a parallel passage 2 Chron. vi. 42 the LXX has ret e^e'r/. In this case o(petXopev will have a pregnant sense, 'we have received and should repay'. Perhaps how ever it is simpler to take bo-ia as ' religious duties ' (e. g. Eur. Suppl. 368 ocria Trepi Beovs). The distinction between ocria 'what is due to God' and SiVaia 'what is due to men' is as old as Plato (Gorg. p. 507 b) and runs through Greek literature : comp. Trench N. T. Syn. 2nd ser. § xxxviii, and Steph. Thes. s. vv. 8Uaios and oo-ios. See also below, §§ 5, 6. 10. co's narrjp k.t.X.] The refer- i88 SECOND CLEMENTINE EPISTLE b ydpevcrev, aTroXXufxevous rjfxas ecrwcrev. ttoIov ouv aivov ovtw Swcrwfxev rj fxicrddv dvTifxicrdlas wv iXa/3ofxev; Trtjpoi ovTes Ttj Siavoia, trpocrKwovvTes Xidovs Kai £vXa Kai Xpucrdv Kal dpyupov Kal x^Xkov, epya dvQpwTrwv Kai o /3/os rjfxwv oXos dXXo ouSev rjv el fxr) ddvaTOS. dfxavpw- 5 criv ouv irepiKeifxevoi Kal ToiauTtjs axXuos yejxovTes ev Trj dpdcrei, dvefiXeyjsafxev dTrode/xevoi eKelvo d irepiKei- fxeda vecpos Trj outou BeXrjcrei. rjXetjcrev ydp rjfxas Kal crTrXayxiticrdels ecrwcrev, Qeacrdfxevos iv rjfxlv TroXXrjv TrXavrjv Kal aTrwXeiav, Kal fxrjSefxiav iXiriSa exovTas 10 crwTrjpias, ei fxr] Ttjv Trap' ovtov. iKaXecrev yap rjfxas 1 noiov ovv] noiovv A. ro eXnlSa e*xopras] eXmSavexovreo- A. ence is perhaps to Hosea ii. 1 koi ecrrai iv ra Tona oil ippeBrj avrols Ov' Xaos pou vpeis, e'Ket KXrjBrjo-ovrai viol ©eou fcovros, more especially as ap plied by S. Paul Rom', ix. 26. See also the quotation in 2 Cor. vi. 18 Kal eo-opai vpiv els naripa Kal vpeis eoeo-Be poi els viovs Kal Bvyaripas (a combina tion of 2 Sam. vii. 14 and Is. xliii. 6), and 1 Joh. iii. I iSere noranrjv dydnr/v SiSaKev rjpiv b narrjp "iva reKva 6eou KXr/#c3pec 2. Scocrcopeu] 'can we give?' The editors tacitly read Sdo-opev, though the MS has Scoo-copey, and a conjunctive is more forcible : comp. e.g. Matt. xxiii. 33 ttcos (piiyr/re, xxvi. 54 nds ovv nXrjpa&do-iv ai ypatpai ; and see Winer § xli. p. 301. nijpol ovres k.t.X.] Arist. Elh. Nic. i. IO rois prj nenrjpapivots npbs dperrjv, Ptolemasus ad Flor. (in Epiphan. Hcer. xxxiii. 3 p. 217) pr) pbvov rb Trjs tyvxrjs bppa aXXa Kal rb rov o-dparos nenrjpapivav. In the New Testament nrjpovv, nrjpao-is, occur occasionally as various readings for napovv, ndpa- cris, but are not well supported: see Fritzsche Rom. II. p. 451 sq. 3. Trpoo-Kueoui/res k-t.X.] The wri ter of this epistle therefore is plainly a Gentile Christian : comp. § 2 rj e'KKXr/cria rjpdv, and the introduction p. 176. 4. d /3ios] Their filos was not fco^ but Bdvaros : see the note on Ign. Rom. 7. Comp. 1 Tim. v. 6 £do-a riBvrjKev. 7. dvefiXivjapev] Comp. § 9. dnoBepevot n. r. X.] The language here, though not the thought, is coloured by Heb. xii. 1 roo-ovrov exovres neptKeipevov rjpiv ve'cpos paprvpav, SyKov dnoBepevot ndvra k.t.X. For the construction neptKeio-Bai rt ' to be enveloped in or surrounded by a thing] see Acts xxviii. 20, Heb. v. 2. 10. eYoiras] sc. rjpds. If this read ing be correct it is perhaps go verned by Beao-dpevos rather than by ecrcocre, 'and this though we had no hope'. But exovres may be the right reading after all : in~ which case a word or words may have fallen out from the text ; or this may be one of the awkward expressions to which allusion has been already made (on oi aKoiiovres). 1] TO THE CORINTHIANS. 189 ovk bvTas Kat rjdeXrjcrev iK fxr] ovtos eivai rj/xas. II. EY4>pciN9HTI, CTeTpA H OY T|'kTOYC&-' pHlON KAI BOHCON, H OYK wAi'noyca, oti noAAA Toi T6KNA THC epHMOY IS MAAAON H THC eXOyCHC TON ANApA. 'O e'lTTeV eycbpAN9HTI cTeTp*. h oy ti'ktoyca, rjfxas etirev • crTelpa ydp rjv rj iKKXtjcria rjfxwv Trpo tov Sodrjvai avTrj TeKva. o Se elirev Bohcon h oyK cbAiNoycA, touto Xeyer Tas Trpocreuxds rjfxwv a7rAftis dvacpepeiv Trpds tov Qeov fxrj, ws al 20 wStvoucrai, eyKaKWfxev. d Se eiirev on noAA<\ ta tckna thc epHMoy maAAon h thc exoVcHc ton anapa, eirel eptjfxos iSoKei eivai diro tou Qeou d Xads tjfxwv, vuvl Se ttict- TeucravTes TrXeioves iyevo/xeda twv Sokouvtwv ex€lv II. iKaXeo-ev yap K.T.X.] Rom. iv. 17 KaXouuros ret pr) ovra cos ovra, Philo de Creat. Princ. 7 (11. p. 367) rd ydp pr) ovra eVaXecreu els rd eivat : comp. Hermas Vis. I. 1 kt'io-os iK tov prj ovros rd ovra, Mand. I notrjo-as iK rov prj Svtos els to eivai ra navra, Clem. Horn. iii. 32 rco ra prj ovra els to eicat o-vo-TTjo-apeva. II. 'For what is the meaning of the scripture, Rejoice thou barren that bearest not? It has been ful filled in us — the Gentile Church, which is even now more numerous than the Jewish. In like manner also it is written elsewhere, / came not to call just men but sinners. Such sinners were we.' 13. evqbpdvBrjTi k.t.X.] From the LXX Is. liv. 1, word for word. See the notes on Galatians iv. 27. The same application is also made in Justin Apol. i. 53 p. 88 C. Philo also allegorizes this text (quod Omn. Prob. lib. 2, II. p. 449), but in a wholly dif ferent way. 16. t) eKKXrjo-'ia rjpdv] i.e. the Gen tile Church, called d Xads rjpdv below. Our author's application seems so far to differ from S. Paul's, that he makes the contrast between Gentile and Judaic Christendom, whereas in the Apostle it is between the new and the old dispensation. Justin uses the text in the same way as our Pseudo- Clement. 19. pr) ds k.t.X.J If the order of the words be correct they can only mean 'let us not grow weary, as women in travail grow weary' ; but it is strange that the writer should have confused his application of the text by this fanciful account of rj ovk d8l- vovo-a, of which the natural explana tion is so obvious. For iyKaKapev Cotelier and other editors would sub stitute eKKOKapev. but this is a mis take, as authority is against eKKa- Keiv and for iyKaKeiv : see the note on Galatians vi. 9. 22. aVd rou 0eou] For the pre position after epr/pos comp. Jer. xxxiii (xl). IO (otto dvBpdnav Kal Krr/vdv), xxxiv (xli). 22 (otto rdv KarotKovvrav), xliv (li). 2 (dVd ivo'tKav). The word involves a secondary idea oi severance, and so takes anb. 23. TrXeioves] Writing about this 190 SECOND CLEMENTINE EPISTLE [" Qeov. Kal eTepa Se ypacpr) Xeyei oti Oyk hA9on ka- AecAi aikai'oyc, aAAa amaptcoAoyc touto Xeyei, oti Sel tous diroXXufxevous crw^eiv iKelvo yap icrTiv fxeya Kai davfxacrTov, ov Ta ecrTWTa crTtjpl^eiv dXXa Ta Trnr- TOVTa. ovtws Kai d XpicrTos rjdeXrjcrev crwcrai Ta 5 aTToXXvfxeva, Kal ecrwcrev ttoXXovs, iXQwv Kai KaXecras rjfxds rjSrj aTroXXvfxevovs. III. Toctoutov ouv eXeos iroirjcravTOs auTou eis rjfxas ' TTpwTov fxev, oti rjfxels ol t^wvTes toIs veKpols Beols ou duofxev Kal ou TrpocrKUVou/xev avTols, dXXa 1° eyvwfxev Si avTov tov TraTepa Trjs dXrjdeias' tIs rj yvwcris rj trpos avTov, rj to fxr] dpvelcrdat Si ov eyvwfxev auTOV', Xeyei Se Kal auTOS' Ton omoAothcanta vie enou- 8 eXeos] eXaioff A. 12 -yvwcris] yvuoeiff A. same time, Justin Martyr gives a si milar account of the greater numbers ofthe Gentile Christians: Apol. i. 53 (p. 88 E) TrXeioviis re Kal dXrjBeo-ripovs tovs e'£ iBvdv rcov aVd 'IouSaicov Kal 'S.apapiav Xptcrrtavous elSbres. rdv SoKovvrav e^etv Gedv] Hil genfeld quotes from the Prazdicatio Petri in Clem. Alex. Strom, vi. 5 (p. 760) prjSe Kara 'lovSalovs cre/3ecrc5e- Kal ydp iKeivot, pbvot oibpevot rbv Qeov ytvao-Ketv, ovk inio-ravrai (comp. Orig. in Joann. xiii. § 17, iv. p. 226). I. erepa Se ypa(j>rj] Thus the Gospel, treated as a written docu ment, is regarded as Scripture like the Old Testament. Comp. Barnab. § 4, and possibly 1 Tim. v. 18. See above, the introduction p. 1 77. ouk r;Xt5ov k. r. X.] The quota tion agrees exactly with S. Mark ii. 17, but might also be taken from S. Matthew ix. 13 ov yap rJXBov k.t.X. On the other hand in S. Luke (v. 32) the form is different, ouk iXrjXvBa ko- Xe'o-at SiKatous dXXa apapraXovs els perdvoiav. Comp. also Barnab. § 5 ouk rjXBev KaXio-at SiKaiovs dXXd apapra Xovs (where the words els perdvoiav, added in the late MSS, are wanting in X), and Justin Apol. i. p. 62 C ouk r/X- Bov k. S. d. dp. eis perdvoiav. 5. o-do-ai k.t.X.] Luke xix. io ^Xc9ev 0 uids rou dvBpdnov £r)-rrjo-ai Kal rrdo-ai to dnoXaXbs (compare the interpola tion in Matt, xviii. 11), 1 Tim. i. 15 I. X. J/Xc9ev ets rbv Kocrpov apapraXovs o-do-ai. III. ' Seeing then that He has been so merciful and has brought us to know God, wherein does this know ledge consist but in not denying Him by whom we were brought? If we confess Him, He will confess us be fore the Father. This we must do, not with lips only but in our lives.' 9. rois veKpois Beois] Wisd. xv. 17 Bvrjrbs Se av veKpbv ipyd^erai ^epcriv avopots' Kpeirrav ydp e'crri rcov crejSacr- parav aurou, cov aurds pev efr/crev e'xetva Se ouSeVore. Ill] TO THE CORINTHIANS. 191 niON TOON AN9pcbnCON, OMOAOTHCCO AyTON GNCbniON TOY nATpOC J5 moy. Outos ovv icrTiv d fxicrdos rjfxwv, idv odv dfxo- Xoyrjcrwfxev Si 011 icrwdrjfxev. iv t'ivi Se avTov dfxoXo- yovfxev, iv tw iroielv a Xeyei Kal fxrj irapaKoveiv avTov twV ivToXwv, Kai fxrj fxovov xe'^ec im ayton timan aAAa ei 6'Ahc KApAiAc kai il oAhc thc -Aianoi'ac. Xeyei Se Kai 20 iv tw 'Hcraia' '0 AacJc oytoc toTc x^iAscin iwe tima, h Ae KApAl'A aytcon ndppco AneCTIN An' 6M0Y- IV. Mr] fxovov ovv avTov KaXwfxev Kvpiov, ov yap tovto crwcret rjfxas. Xeyei yap' Oy n<\c 6 AercoN moi, Kypie, Kypie, cco9hc€tai, aAA' d noidiN thn Aikaiocynhn- 25 wcttc ovv, dSeXcpoi, iv toIs epyois avTov dixoXoywixev, iv tw dyairov eauTOus, ev tw fxrj fxoixdcrdai fxrjSe 20 6] 0 (i.e. ov) A. 25 aurdv] avruv A. 13. Xe'yei Se Kal aurds k.t.X.] Nicon (see above on the First Epistle §§ 14, 15) quotes portions of this passage ; Kat d Kuptos Xe'yet Tov dpoXoyr/cravra... rou narpbs pov iv rivt Se. . .rcov ivroXdv. rbv bpoXoyrjo-avra k.t.X.] A free quotation of Matt. x. 32 (comp. Luke xii. 81 15. idv ovv] 'if after all, if only.' For similar instances of the use of ouv see Hartung Partikel. 11. 11. 19. e'£ SXtjs k.t.X.] A reference ultimately to Deut. vi. 5 ; but as both words Stavolas and KapSlas do not seem to occur in that passage in any one text of the LXX, we must suppose that the writer had in his mind the saying rather as it is quoted in the Gospels, esp. Mark xii. 30 e'£ dXi/s Trjs KapSias (rov Kal e'£ oXr/s ri/s ^rvxVs crou koi i^ bXr/s rrjs 8tavolas crou Kat i£ oXrjs rrjs icrvuos crou (comp. Matt. xxii. 37, Luke x. 27). 20. d Xads ouros K.r.X.] From Is. xxix. 13, modified by the form in which it is quoted in the Gospels; see the note on the genuine Epistle of Clement § 15, where again it is quoted in almost exactly the same form as here. IV. ' It is not enough to call Him Lord. We must confess Him by our works, by love and purity and guile- lessness. We must not fear men but God. For Christ Himself has warned us that, though we be His most familiar friends, yet if we do not His commandments, He will re ject us.' 23. ov nas d Xiyav K.T.X.] From Matt. vii. 21 ov nas d Xiyav poi, Kv- pte, Kvpie, etcreXeucrerat eis Trjv /3acri- Xetav rcov oupavcov, dXX' d ttoicov to BeXrjpa rou narpbs pov tov iv rois oupavois (comp. Luke vi. 46 quoted below). Justin (Apol. i. 16, p. 64 A) gives the exact words of S. Matthew (except ouvj for ou). Clem. Horn*, viii. 7 has ri pe Xiyeis Kvpie, Kvpie, Kal ov noieis aXeya ; which closely resembles Luke vi. 46 ri Se pe KaXeire, Kupte, Kupte, Kat ou Troieire a Xe'-yco ; eomp. 192 SECOND CLEMENTINE EPISTLE [IV /caTaAaAe?!/ dXXrjXwv fxtiSe fyXouv, dXX' eyKpaTels eivai, iXerj/xovas, dyadous • Kal crufXTrdcrxeiv dXXrjXois dcpeiXo[fxev], Kal fxr) (piXapyupelv. iv T[otou]TOts epyois dfxoXoywfxev [auTov] Kal fxr) ev toIs evavTiois' Kai ou Sel r\fxas cpofielcrdai to[i)s] dvdpwTrovs fxdXXov dXXa tov 5 Oeov. S[id] touto, TauTa vfxwv irpacrcrdv\Twv], e'nrev d KvpiOS' 'EaN HT6 M6T €M0[f] CYNHTMeNOl EN TCO KOAnCO m[oy] kai mh noiHTe tac IntoAac mo[y], AnoBAAco ymac ka'i epco 3 <5c6eiXopev] orpiXopev A. roiotirois] Tisch. (prol. p. xix). Clem. Horn. viii. 5 ou8e e'v tco TriOTeueiv SiSacrKaXois Kal KVptovs avrovs Xiyeiv rj o-arrjpla ylverat. I. prjSe KaraXaXeiv k.t.X.] James iv. II pr) KaraXaXeire dXXrjXav. See also Hermas Mand. 2 npdrov pev prjbevbs . araXdXet, with the whole section. 2. dyaBovs] 'kindly, beneficent', as Tit. ii. 5, 1 Pet. ii. 18; and so pro bably 1 Thess. iii. 6. 4. ou Sel rjpas K.riX.} Comp. Acts iv. 19, v. 29. 7. idv yre k.t.X.] Not found in the canonical Gospels, and perhaps taken from the Gospel of the Egyp tians, which is quoted below; see §§ 5, 8, 12. The image and expressions are derived from Is. xl. 11 rco ftpax'tovt avrov cruvd|ei dpvas Kal iv rco koXttco aurou |3ao-rdo-ei. The latter clause, though absent in Kab, is found in several MSS (see Holmes and Par sons), in other Greek Versions, and in the original ; and must be sup posed to have been known to the writer of the Gospel in question. For the expression cruvdyeiv e'v KoXna, ' to gather in the lap', see lxx Prov. xxx. 4 (xxiv. 27). The image is car ried out in the language of the next chapter, eaeo-Be as dpvla k.t.X. 9. uVdyere k.t.X.] The parallel passage in S. Luke xiii. 27 runs Kalipei, Ae'yco upiv, ouk oiSa [upas] nb&ev itrri' dnbfTTTjre an ipov ndvres ipyarai dSt- Kias. This is much closer than Matt. vii. 23. The denunciation is taken from Ps. vi. 9 an-darr/re an ipov ndv res oi e'pyafdpevoi rrjv dvop'tav. Com pare the quotations in Justin Apol. i. 16 (p. 64 B) koi rdre epco durois' 'Anoxapeire drr' e'pou, ipyarai rrjs dvo- plas, Dial. 76 (p. 301 D) Kal ipd aurois- ' Avaxapeire an ipov. See Westcott Canon p. 125 sq. (2nd ed.). V. ' We must break loose from the ties of this world. The Lord has warned us, that here we shall be as lambs among wolves ; that we have cause to fear the perdition of our souls rather than the murder of our bo dies. Our life here is brief and transitory ; our life in heaven is eter nal rest. Therefore should we look upon ourselves as aliens to the world.' II. rrjv napotKlav] 'our sojourn ing in', i.e. ' our dalliance with': see the note on TrapoiKouvres in the open ing ofthe First Epistle. 14. eo-eoBe k.t.X.] This is a close parallel to Luke x. 3 aTroo-reXXco upas cos dpvas iv pe'crcp Xukuv (comp. Matt. x. 16). As however Peter is not men tioned in the context, and as the con- IV] TO THE CORINTHIANS. 193 ymin- ynAreTe ait' tMof, ayK o?Aa ymac nd9eN IctcJ, eppATAi 10 anomi'ac. V. ' Ouev, dSeXcpoi, KaTaXeiypavTes Trjv Trap- oiKiav TOV KOCTfXOV tovtov TTOirjcrwfxev to 6$Xrjfxa TOV KaXecrai/Tos rjfxas, Kal ixr) cpo/3rj6w/xev i^eXOelv e/c tou Kocrfxov tovtov. Xeyei ydp d Kvpios "Ecec9e cbc apni'a In 15 Mecco Ay'kcon- aTTOKpidels Si d TleTpos avTw Xeyei' 'Ean oyn AiAcnApAicociN 01 A^koi ta apni'a; elirev d 'Irjcrovs tw I leTpw' Mh cboBei'c9cjocAN u apni'a toyc AyKoyc mbta to, Ano9ANe?N ayta. kai yMeTc mh cboBeTc9e Toyc AnoKTeNNON- 4 aurdv] Tisch. (prol. p. xix). 18 0O|8e?ir0e] ip'o^eiffSat A. tinuation of the quotation is not found in the canonical Gospels, the whole passage was probably taken from some apocryphal source, per haps the Gospel of the Egyptians: see the note on §§ 4, 8, 12. As the same metaphor of the lambs occurs in the apocryphal quotation just above (§ 4), they were probably taken from the same context. Photius (Bibl. 126) remarks on the number of apo cryphal quotations in this Second Epistle, nXrjv oti pr/rd rtva cos otto ttjs Betas ypa(prjs £evl£ovra Trapetcrdyet, av ovS" rj npdrrj dnrjXXaKro navreXds. (For apocryphal quotations in the First, which however are chiefly from the Old Testament and therefore not so prominent, see the notes §§ 8, 13, 17, 23, 29, 46). 18. Kal vpeis k.t.X.] The apocry phal citation again runs parallel to the canonical Gospels, Matt. x. 28 Kat pr) oBeic9e TON M6TA TO An09AN6?N f^AC ejjONT* elOYCIAN TYX"C KAI ccomatoc, toy BaAcTn eic reeNNAN nypdc. Kai yivwcrKeTe, dSeXcpoi, oti rj iiriSrifxia rj iv tw Kocr/xw tovtw Trjs crapKOS TavTrjs fxiKpd icrTiv Kal dXiyoxpovios' rj Se 5 iTrayyeXia tov XpicrTOV ixeyaXrj Kal QavfxacrTtj ecrTiv, Kal dvaTrovcris Trjs fxeXXovcrrjs j3acriXeias Kat t^wfjs alwvlov. Ti ovv icrTiv TroirjcravTas eTTiTVx^v avTwv, el 1x1) to ocriws Kal SiKaiws dvaarTpecpecrdai, Kai Ta KOCTfxiKa TavTa ws dXXoTpia rjyelcrdat Kal ixt] iiridvfxelv 10 auTwv', ev ydp tw iiridufxelv rjfxds KTtjcracrdai TavTa dTroTr'iTTTOfxev Ttjs dSov Trjs SiKalas. VI. Ae^61 ^e d Kvpios' OyAeic oikcthc Ay'natai Ayci I c6o/3eiirc?e] c6o/3eicr0ai A. 6 inayyeXla] e7ray7eAeia A. Kal ^fvxrjv Kal ad pa els yievvav |3aXeiv, and p. 981 d aarrjp Xeyei (pojieiaBat Seiv rdv Svvdpevov tovttjv rrjv tyvxrjv Kal tovto rb o-dpa rb yjrvxiKov iv yeivvrj dnoXeaai: comp. also Iren. iii. 18. 5 ' Nolite timere eos qui occidunt cor pus, animam autem non possunt occidere; timete autem magis eum qui habet potestatem et corpus et animam mittere in gehennam.' dTroKre'vvovras] The passages quot ed in the last note show that the substitution of dnoKre'tvovras is quite unnecessary. For the form dnoKriv- veiv see Winer § xv. p. 95 (note), A. Buttmann p. 54. 4. rj imSrjpla} 'sojourn': comp. napeniSrjpoi Heb. xi. 13, 1 Pet. i. I, ii. 11. See the note on napoiKiav above, which contains the same idea. 7. ko.1 dvaTraucrts] 'namely, rest'. For this use of Kat see the notes on Galatians vi. 16. 8. ri ovv k.t.X.] ' What then is it possible for us to do that we may ob tain them, but to walk holily and righteously'. Thus tco, which some would substitute for rd, interferes with the construction. For baiasKai SiKalas, implying duties to God and to man respectively, see the note on data § I : comp. § 6 exovres oaia Kal S'tKaia. VI. 'Our Lord has told us that no man can serve two masters. There is a direct antagonism between the world present and the world to come. We cannot keep the friendship of both. Let us then, if we would de liver ourselves from eternal misery, obey the command of Christ and follow after the heavenly life. Even Noah, Job, and Daniel, it is written, could hot by their righteous deeds rescue their own children. How then shall we enter the kingdom of God, if we keep not our baptismal vows? 13. ou'Sels k.t.X.] Luke xvi. 13 ouSets olKerrjs Svvarai Sval Kvpiots SouXeuetv. . .ou SvvaaBe 0ec3 SouXeueiv koi papavq,. The words are the same in Matt. vi. 24, excepting the omis sion of olKeTrjs. VI] TO'. THE CORINTHIANS. 195 Kypfoic AoyAeyefiN]. idv rjfxels deXwfxev Kal Oew S\ovX]- 15 eveiv Kat fxafxwva, d&vfxcpo\p]ov rjfxlv icrTiv. ti r^p to OCheAOC, 6AN TIC TON KOCM0N 6'AON KepAHCH THN Ae Vpy^Hlvl zhmico9h; 'ecrTiv Se ovtos d alwv Kal d fxeXXwv Svo ixOpo'f ovtos Xeyei fxotx^iav Kal cpdopdv Kal cpiXap- yvpiav Kal aTraTrjv, iKelvos Se tovtois diTOTacrcreTai. 20 ov SvvafxeOa ovv twv Svo cpiXoi eivai • Sel Se rjfxas tovtw diroTa^afxevovs ikeivw xpdcrdai. olwfxeda oti (3eXTiov ecrTiv Ta ivddSe fxicrrjcrai, oti fxiKpa Kat dXiydxpovia Kal cpdapTa' iKelva Se dyairrjcrai, Ta ay add Kal acpdapTa. iroiouvTes ydp to deXrjfxa tou XptcrTou euprjcro/xev dvd- 25 Travcrtv ' el Se fxrjye, ovSev rjfxds pvcreTai iK Trjs aiwvlov KoXacrews, idv TrapaKOvarwfxev twv ivToXwv avTov. Xeyei Se Kal rj ypacpr) iv tw 'le^CKirjX, oti 'Ean anacth 1 1 eViSupeiv] emOvpei A. 15. Tt ydp rd dcpeXos K.T.X.] See Matt. xvi. 26, Mark viii. 36, Luke ix. 25. The quotation here may have been derived from either S. Matthew or S. Mark, though it differs slightly from both. The divergence from S. Luke is greater. The saying is quoted also by Justin Apol. i. 15 ; but Jus tin's quotation, while combining dif ferent features of the three canonical Gospels, does not reproduce the special peculiarity (ti to ocpeXos;) of our pseudo-Clement. 17- ecrrtv Se outos d aiciv k.t.X.] See the notes on Galatians i. 4. Com pare also Clem. Horn. viii. 21, xx. 2. 18. (pBopdv] Either (1) corrupt ness, profligacy generally, as in 2 Pet. 1.4, ii. 12, 19; or (2) in a more special sense, as Plut. Crass. I rrjv dlrtav rrjs (pBopds dnoXvadpevos, Mor. p. 89 B KpiBfjvai (pBopds. The connexion with poiv«'ahere points to this latter sense ; comp. Barnab. 10 ov pr) yivjj potvos pu'Se (pBopevs, Philo de Spec. Leg. 11 21 oldpeOa] oiopeda A. (II. p. 310 M) dSeXcpdv pev Kai avyyevis dStKr/pa potxelas (pBopd, Epictet. Diss. ii. 22. 28 aKparets Kat pot^ous Kat (pBopeis, Iren. Har. i. 28. 1, Clem. Horn. iv. 16, 24. * 21. dnoragapivovs rourco] 'bidding farewell to this'. Act. Paul, et Thecl. 5 oi anora^dpevoi rep Koapa rovra, Ign. Philad. 1 1 dnora^dpevos rco film. The word is fairly common in the New . Testament ; see Lobeck Phryn. p. 23. xpda&ai] 'consort with as a friend', according to a common sense of the word. The editors have substituted Xprjo-Bai for the MS reading ; but there is sufficient authority for xpdo— Bat in later writers: see Lobeck Phryn. p. 6 1 , Bu ttmann A usf. Sprachl. § 105 (1. p. 487), Veitch Irregular Verbs s.v. xpaopuu. 25. alaviov KoXdo-ecos] The ex pression occurs Matt. xxv. 46. 27. e'v to) 'iefeKiryX] Abridged from . Ezek. xiv. 14—20, being taken es pecially from ver. 14 e'dv olcrtv oi rpeis 13—2 196 SECOND CLEMENTINE EPISTLE [VI Nd>e kai 'lci>B kai AanihA, oy py'contai ta tbkna aytcon iv Trj aixfxaXwcria.. el Se Kal ol toiovtoi SiKaiot ov SvvavTai Tals avTwv SiKatocrvvais pvcracroai Ta TeKva avTwv rjfxels, idv fxr) Ttjprjcrwfxev to ftaTTTicrfxa oyvov Kal dixiavTov, Troia TreTToidrjcrei eicreXevcrofxeda ets to 5 j3acriXeiov tov Oeov; rj t'is rjfxwv TrapaKXrjTos ecrTai, 2 aixpaXtocrict] aixpaXoifftd A. avSpes ovtoi iv piaa avrrjs Ncoe Kal Aavtr/X Kat Tco/3, and ver. 1 8 ou pr) pv- o-ovrai vlovs Kal Bvyarepas. The words ,ev rfj alxpaXaala are the writer's own addition and should not be treated as part of the quotation. It is worth noticing also that the order of the three names, which has given rise to so much speculation among modern critics, is changed by the pseudo- Clement, and a chronological se quence is produced. Chrysostom makes the same change in two pas sages quoted by Cotelier, Horn, xliii in Gen. (iv. p. 436) and Exp. in Ps. xlviii (v. p. 210), 3. SiKaioavvais] The plural, as in Deut. ix. 4 (v. 1.), 6, 1 Sam. xxvi: 23, Ezek. iii. 20, xxxiii. 13, Ecclus. xliv. 10. 5. rd fiaaiXetov] 'the kingdom,' as in Test, xii Patr. Jud. 17, 22, 23, Orac. Sib. iii. 159, Caius (Hippoly tus?) in Euseb. H. E. iii. 28, Hip- pol. Fragm. 59, 103, 105 (pp. 162, 181, 182, Lagarde), Euseb. H. E. viii. 17, Epiphan. Har. li. 9 (p. 432). Thus there is ample authority for this sense of j3ao-iXetov. Galland, desirous of retaining the more usual meaning 'a palace,' supposes the writer to refer to the parable of the marriage- feast given by the king, Matt. xxii.. 11, 12. If so, we might suppose that he explained the wed ding garment of baptism, which is mentioned just before. But the refers ence seems improbable. 6. TrapaKXi/ros] 'advocate] as it should always be translated in the New Testament. This is one coin cidence of language in our pseudo- Clement with S. John : see esp. 1 Joh. ii. I ttopokXt/tov exopev Trpds rdv naripa. So above § 3 rbv naripa rijs dXrjBeias, and see on this subject Westcott Canon p. 157 sq. 7. ocria Kal Sixata] See the notes on §§ 1, 5. VII. 'Therefore let us prepare for the struggle. In the Isthmian games many enter the lists, but not many are crowned. In this our immortal race we should all strive to win. In the earthly contests he who breaks the rules is scourged. What then shall befall those who in their heaven ly course swerve from the right path ? Their worm, it is written, dieth not, and their fire is not quenched.' 9. e'v xeP°~*v 0< d-ycov] ' The contest is at hand] as Xen. Cyr. ii. 3. 2 "Av Spes (ptXoi, b pev d-ycov iyyvs rjpiv : comp. Clem. Rom. 7 6 avrbs rjpiv dydv in'tKetrai. The emendation of ArcoN for aicon is doubtless correct, and this is not the only 'instance of the confusion of the' two words : see Hase and Dindorf Steph. Thes. p. 593 s.v. dycdv, and to the references there given add ^Esch. Agam. 495. For e'v xfP°"tv, 'at hand,' see Plut. Vit. Cleom. 22 ovk iXdrrova rrjs iv ^epcrt Svarvxiav-, Vit.- Brut. 36 eV yepcriv VI] TO THE CORINTHIANS. 197 eav fxrj eupedwfxev epya exovTes ocria Kal StKaia; VII. ''CxJcrTe ovv, dSeXcpoi fxov, dywvicrwfxeda, elSoTes oti iv ^ejotnV 6 dywv, Kal oti els tovs cpdap- 10 tovs dywvas KaTaTrXeovcriv TroXXol, dXX' ov irdvTes crTecpavouvTai, el fxr) ol iroXXa KOTTtdcravTes Kal Ka Xws dywvicrafxevot. rjfxels ovv dywvicrwfxeda, 'iva irdvTes crTecpavwOwfxev. wcrTe dewjuev Trjv dSdv Ttjv evdelav, 9 dydv] Cotelier.' atav A. 11 ei] 0iA. 13 Biapev] Bapev A. eywv rds uVep rdv oXav npd£ets, etc. : compare uVd x*lPa> Hermas Vis^ iii. 10 (with the note). oti els rois (pBaprovs k.t.X.} An echo of I Cor. ix. 24, 25 ndvres pev rpixovaiv, els Se Xapfidvei rd |3paj3et- ov and iKeivot pev ovv Iva (pBaprbv ari(pavov Xdfiaaiv, rjpeis 8e dtpBaprov. Comp. Lucian Anachars. 13 etTre pot, 7rdvres aura Xap/3dvoucrtv oi dyaviarai ; 2. ovSapds dXXa ets i$ aTravrcov d Kpa- rrjaas avrdv (a passage of which the context presents several coincidences with S. Paul; see Clark's Pelopon nesus p. 50), Seneca Ep. lxxviii. § 16 'Athletse quantum plagarum ore, quantum toto corpore excipiunt ? ferunt tamen omne tormentum glorise cupiditate ; nee tantum, quia pug- nant, ista patiuntur, sedut pugnent... nos quoqueevincamus omnia, quorum praemium non corona nee palma est etc' IO. KaraTrXe'oucrtv] 'resort'; comp. Plut. Mor. p. 81 E KararrXeiv ydp ecpr/ tous ttoXXous eVi ctyoXjjv 'A8rjva£e. Compounds of TrXeiv are sometimes used metaphorically, as eWXeiv (He rod, iii. 155 i£inXaaas rdv (ppevdv), dTro7rXeiv(Aristoph. Fr. 11. p. 907 Mei- neke aTroTrXeucrre" ouv inl rbv vupepiov), SiaTrXeiv (Plato Phced. 85 D Sian-Xeu- aat tov (3iov). But KaraTrXeiv. can hardly be so explained here ; and we must therefore suppose that the allu-. sion is to the aXiepKrjs 'laBpov Seipds (Pind. Isthm. i. 10), which would na*- turally be approached by sea. Livy (xxxiii. 32) describes the Isthmian games as 'propter opportunitatem loci, per duo diversa maria omnium rerum usus ministrantis, humano generi concilium.' In these later days of Greece they seem to have surpassed even the Olympian in im portance, or at least in popularity: comp. Aristid. Isthm. p. 45 e'v rfj koX- XIotji rdv TTavrjyvpeav rrjSe Kal bvoftaa- ToraTTj k.t.X. (see Krause Hellen. II. 2. p. 205 sq.). If this epistle or homily (whichever it be) of the so-called Clement were really addressed to the Corinthians (see above p. 178), there would be singular propriety in this image, as in S. Paul's contrast of the perishable and imperishable crown likewise addressed to them, or again in the lessons which Diogenes the Cy nic is reported to have taught in this city during the Isthmian games, main taining the superiority of a moral over an athletic victory (Dion Chry- sost. Orat. viii, ix). II. KOTTtdcravres] A word used especially of training for the contest : see the notes on Ign. Polyc. 6 and Philippians ii. 16. For the connexion here comp. 1 Tim. iv. 10 Kal Komdpev xat dycovtfdpedra (the correct reading). 13. tfe'copev] For the accusative J 98 SECOND CLEMENTINE EPISTLE [vn dywva tov dcpQapTOV, Kal TroXXol ets ovtov KaTatrXev- .crwixev Kal dywvicrwiieda, 'iva Kal crTecpavwvwfxev' Kat el jxr) Svvdfxeda trdvTes crTecpa[v]w6fjvai, Kav iyyvs tov crTecpdvov yevwfxeda. elSivai rjfxas Sel, oti o tov CpdapTov dywva dywvt^dfxevos, idv evpedtj (pdetpwv, 5 fxacrTiywdels a'tpeTat Kal e£w fiaXXeTat tov crTaSiov. t'i SokcItc ; d tov Trjs dcpdapcrias dywva cpdeipas, ti TradeiTat ; twv ydp fxr] TtjprjcrdvTwv, cprjcriv, Trjv crcppa- 7 Soiceire] SoKeirat A. after this verb see Lobeck Paral. p. 511: comp. also Cic. Off- iii. 10 'stadium currit' (from Chrysippus). The reading of the MS, Bdpev, can hardly stand. It is explained as re ferring to the dycovotWta ; but in this case the dyavoBirr/s should be God Himself (see Tertull. ad Mart. 3) ; and moreover Bdpev rrjv dSdv is in itself an awkward expression. 2. Kal el prj Svvdpe&a k.t.X.] This seems to point to some public recog nition of those who came next afterthe victor. In the Olympian chariot races there were second, third, and fourth prizes ; butin the foot races the notices of any inferior prize or honourable mention are vague and uncertain: see Krause Hellen. 11. 1. p. 170 sq. This passage is quoted loosely by Do- rotheus Doctr. xxiii cos Xe'yet Kal d d-yios KXrjprjs, Kav prj o-re(pavarai tis, dXXd crrrouSao-et pr) paKpav evpeBrjvai rdv crre- (pavovjiivav. 5. (f>8eipav] 'vitiating'. The word is used of violating the conditions of the contest, e.g. by making a false start or cutting off a corner or trip ping up an adversary or taking any underhand advantage : comp. Epi- phan. Hceres. Ixi. 7 napatpBeipas dyava o aBXrjTrjs paanxBels iKJSdXXerat rov dywvos (quoted by Cotelier). The word is specially chosen here for the sake of the neighbouring (pBaprbv, dqSBapaias. See Chrysippus in Cic. Off. iii. 10 ' Qui stadium currit, eniti et contendere debet, quam maxime possit, ut vincat ; supplantare eum quicum certet aut manu depellere nullo modo debet: sic in vita etc.', Lucian Cal. non tern. cred. 120 pev dyaBbs Spopevs ...ra nXr/alov ouSev KaKoupyei. . .0 Se kokos eVceivos Kal dvat9Xos dvraycovtcrrr/s. . -inl rrjv KaKore^viav e'rpa- 7rero k.t.X. The turn given to the image in (pBetpav was perhaps sug gested by 2 Tim. ii. 5 ou crrecpavouTai iav pr) voplpas dBXrjarj (comp. Epictet. Diss. iii. 10. 8 Sds pot aTrdSei£iv ei voplpas rjuXrjaas). 6. paartyaBeis] i. e. by the pa/SSou- jfoi or, as they are sometimes called (e. g. Lucian Hermot. 40), paartyo- cpdpot. Pollux (iii. 153) furnishes also a third name, paartyovbpoi. Compare Herod, viii. 59 e'v rois d-ycocri oi npoe£- avto-rdpevot pani^ovrat, Thucyd. V. 50 e'v rco aycovt uVd rcov pa/3Sou^cov nXrjyds eXa/3ev, Lucian adv. Indoct. 9, Fiscal. 33. On these police see Krause Hel len. 11. 1. pp. 112 sq., 139, 142, 144, II. 2. p. 46 sq. ai'perai] 'is removed.' 8. Tr)v crcppayiSa] By a compari son with § 6 e'dv pr) rr/prjaapev to /3ott- napa, it appears that baptism is here meant by the seal. So again § 8 rr/-. vn] TO THE CORINTHIANS. 1 99 •ytoa 6 ckcoAhS aytcon oy TeAeyTHcei ka'i to nyp aytoon io oy cBecGHceTAi, kai Icontai eic opAciN hach CApKi'. VIII. 'COs ouv ecrfxev eirl yfjs, fxeTavorjcrw/xev TrrjXos yap ecrixev els Trjv Xe?Pa T°v Texv'tTOU. ov Tpoirov yap 6 Kepa/xeus, idv iroirj crKevos Kat iv Tals X£po~lv avTov SiacrTpaCpfj rj cruvTpifirj, ttoXiv auTO 15 dvaTrXaarcrei' iav Se TTpocpBacrrj els Trjv Kaixivov tou Trvpds auTO fiaXelv, ouKeTi jSorjdrjcrei ovtw- outws Kal prjaare Trjv a(ppayiSa aamXov. Comp. Hermas Sim. viii. 6 eiXi/cpoTes rrjv trcppayiSa Kai reOXaKores avrrjv Kal pr) Trjprjaavres vyirj K.T.X., Sim. ix. 1 6 dr- av Se Xdjiij rrjv trcppayiSa... rj crcppayis ouv to vSap iariv k.t.X., also Sim. viii. 2, ix. 17, 31, Clem. Horn. xvi. 19 to adpa crCppayiSt peyicrrr/ StareTun-co- pe'vov (with the context), Act. Paul. et Thecl. 25 povov 80s poi rrjv iv Xpicr- rcp erc/>payiSa, Hippol. Antichr. 42 (p. 119, Lagarde), Cureton's Ancient Syriac Documents p. 44. Suicer s. v. quotes Clem. Alex. Quis div. salv. 39 (P- 957), Strom, ii. 3 (p. 434), and other later writers. In like manner Barnabas § 9 speaks of circumcision as a crcppayis after S. Paul, Rom. iv. 11. But it may be questioned whe ther S. Paul (crcppayicrdpevos 2 Cor. i. 22, comp. Ephes. iv. 30) or S. John (Rev. ix. 4 rr/v cr rtvl k.t.X. This practical consequence our writer seems to have distinctly in view §§ 8, 9. (2) That it is legitimate to decline martyrdom and to avoid persecution by a denial of Christ with a mental reservation*. Rightly or wrongly this charge is constantly brought against them by their antagonists. Thus Agrippa Castor, writing against Basi- lides (Euseb. H.E. iv. 7), represented him as teaching dStaqbopeiv elSaXoBv- rav anoyevopivovs Kal ii-opvvpivovs anapa(pvXaKras rrjv nlanv Kara tous rcov Siaypdv Kaipovs: and Iren. Har. iii. 18. 5 'Ad tantam temeritatem pro- 202 SECOND CLEMENTINE EPISTLE [IX' iv t'lvi dveBXeypaTe, ei fxr) iv Trj crapKl TavTrj ovtcs; Sel ovv rjfxas w's vaov Qeov cpvXacrcreiv Trjv crapKa' ov TpoTrov yap ev Ttj crapKl eKXrjdrjTe, Kai ev Trj crapKl iXevcrecrde. el XpicrTos d Kvpios, d crwcras rjfxas, wv fxev to irpwTOv Trvev/xa, eyeveTO crap£ Kal 5 oi>tws rj/xas iKaXecrev, ovtws Kal rjfxeis iv TavTrj Trj crapKl dTToXrj^rOjuieda tov fxicrBov. dyairwixev ovv dX- XrjXovs, ottws eXdw/xev TravTes els Trjv {3acriXeiav tov Oeov. w's exofxev Kaipov tov ladrjvai, iTTiSwfxev eav- 4 e'XeiVea-tJe] eXeu8aAm6c eiAeN, oyAe eni kapAi'an AN6pconoy ansBh. XII. '€.K.Sexwixeda ouv Kad' wpav Trjv f3acriXelav ^tou Qeov iv dyaTrrj Kal SiKaiocruvrj, iTreiSt) ouk o'i- Sa/xev Ttjv rjfxepav Trjs iiricpavelas tou Qeov. eirepw- 20 Trjdeis yap outos d Kupios utto tivos, ttotc rjpei 1 5 as ou s o6k] affovK A. 19 eVte6aveias] eiritpavtaa A. of its coming is uncertain. Our Lord's answer to Salome says that it shall be delayed till the two shall be one, and the outward as the inward, and the male with the female, neither male nor female. By this saying He means that mutual harmony must first prevail, that the soul must be manifested in good works, and that... 17. Kaff dpav] 'betimes', 'tempes- tive', according to its usual meaning ; e.g. Job v. 26, Zach. x. 1. It is com monly translated here 'in horas', 'from hour to hour'. 19. eVtc/mveias] This word, as a synonyme for the napovaia, occurs in the New Testament only in the Pas toral Epistles, 1 Tim. vi. 14, 2 Tim. i. 10, iv. 1, 8, Tit. ii. 13; compare the indirect use in 2 Thess. ii. 8 rfj imaiov Tlerpov. v fxev orjcreis a oet, (f>T]o-iv, Sedfjvai Kal Xvcreis a Sel Xvdrjvar ou Srjcrets tov TTTaicravTa, dXX' bv Sel KaTa tous Kavdvas rjfxwv, tov irapavoixovvTa Kal fxr] crTepyovTa avTOvs. Bibl. Vindob. MSSJurid. Grac. vii, foi. 225 a. 'EtkotoXij K\r///.ei'TO? 7rpo? 'Idiccofiov. ileTpos . . . ecprj . . . KXrj- fxevTa toutov iTrlcrKOTrov ufxlv ^etooTovw .... Srjcret ydp o Sel Sedfjvai Kat Xvcret o Sel Xvdfjvat, ws tov Trjs eKKXrjcrias elSws Kavova (§ 2). cru Se Srjcreis a Sel Sedrjvai Kal Xvcreis d Sel Xudfjvai (§ 9). Clem. Horn. Ep. Clem, ad Jac. This passage was first published by Jacobson from a Vienna MS (described in Nessel's Catalogue P. 2, p. 18). Its source was pointed out by Nolte Patrist. Miscell. in the Theolog. Quartalschr. xli. p. 277 (1859)- CLEMENTINE FRAGMENTS. (H) 215 Tov ayiov KXrjfievros hn- (TKOTTOV 'VdflTJS. AuTapKrjs els crwTrjpiav rj els Oeov dvdpwTrov dya Trrj. evyvwfxocrvvrjs ydp ecrTi to Trpos tov tov ei vai tjfxas aiTtov aTrocrw^eiv CTTopyrjv, vcp' rjs Kal els SevTepov Kal dyrjpw alwva Siacrw^o/xeda. tov avrov. 'Gireipacrev d Geds tov 'Aj3paafx, ovk dyvowv tis rjv, dXX' 'iva toIs ixeTa Tav Ta Sel^rj Kal fxr) Kpv^prj tov toioutov Kal Sieyeiprj eis fxlfxrjcriv Trjs iKelvou TricrTews Kai VTrofxovfjs, Kal Treicrrj Kal Te/cvwv crTopyfjs d/meXelv irpbs iKTrXrjpwcriv deiov 7rpoo~TdyfxaTos' odev ey- ypacpov Trepi avTov IcrTopi- av yevecrdai wKOVOfxrjcrev. Joann. Damasc. Sacr. Par. a. 49 (II. p. 752). AvTapKrjs ovv els crwTrjpiav rj els Oeov dvdpwirwv o~Top- yrj (§ 8). Si evyvw fxocrvvrjv ov deXrjcrovcri KaTa tov to travTa KTtcravTOs Oeov k.t.A.(§ 4). toctovtov d Oeds VTrep iravTas evepyerrrjKev tov dvdpwTrov 'tva els to TrXfjdos twv evepyecriwv tov evepyeTrjv dyaTrrjcras utto avTrjs dyaTrrjs Kal els Sev Tepov alwva Siacrwdrjvai Sv- vrjdt} (§ 7)- Clem. Horn. iii. 7, 8. d Cifxwv ¦ . ecprj . . . to Se Treipd'Cetv, ws ye- ypaiTTai ka'i enei'pAceN Ky pioc TON 'ABpAAM, KaKOV Kal to TeXos Trjs VTro/xovtjs dy- VOOVVTOS (§ 39). Kal d lleTpos . . . ypev- Sds icrTi to yeypacpdai k.t.X. . . . eTi fxtjv Kat el Inei'pAzeN Ky'piocton'ABpaam, 'iva yvu el virofxevel (§ 43)- • • • Tas aTToSei^ets iyypdcpovs e%et TTapacrx&v (§10). Clem. Horn. iii. 10, 39, 43. 216 CLEMENTINE FRAGMENTS. The source of the quotations is pointed out in part by Nolte I. c. p. 276, though he has not put the case as strongly as he might have done. Hilgenfeld however twice denounces Nolte's reference as 'rash' (pp. 61, 90), and himself throws these fragments into the lacuna after § 57 of the First Epistle. Taking Hilgenfeld's text, I had without due consideration, yet not without misgiving, placed them there in my analysis of the genuine epistle (p. 8); but I am now convinced that this is wrong. The following facts will explain both the coincidences with and the variations from the extant text of the Homilies. (1) It seems quite clear that an orthodox recension of the Clementine writings was in common use when these collections of extracts were made. For instance Nicephorus (Hist. Eccl. iii. 18) hesitates about identifying the Clementines which were known to him, and which he describes as ttj iKKXryj'to. Kal euVapdSeKTa, with the Dialogue of Peter and Apion mentioned by Eusebius, because the latter is described as heretical in its tendencies; and a scholiast on Eusebius (H. E. iii. 38; see Valois' note) protests indignantly against this historian's depreciation of a work whose merits were well known to the orthodox (oaov to ocpeXos, ot dp6V Sd£cos Kat etXtKpivcos evTeruXT/KOTes cracpcos i'cracrtv). Thus it is plain that these writers knew the Clementines only in their orthodox dress. On this subject see Schliemann Clement, p. 338 sq., Uhlhorn die Hom. u. Recogn. p. 51 sq. (2) The quotations show that this- orthodox recension fol lowed the Homilies rather than the Recognitions. (3) Nevertheless, where the Homilies are distinctly heretical, very considerable changes would be necessary. This is especially the case in the passage before us where St Peter maintains in reply to Simon Magus that all the parts of the Old Testament which use objectionable language in speaking of God, and among them the passage which represents Him as tempting Abraham, are spurious interpolations, and that it is the duty of the faithful to discriminate between the genuine and the counterfeit. This idea occurs again and again in the Homilies. The orthodox redactor therefore would have to remodel all such passages in the Homilies, answering the objections of Simon in a wholly different way so as to preserve the integrity of the Scriptures. (3) We have other evidence that he did so alter them. Thus in Clem. Hom. ii. 50 St Peter is made to say to Clement v ypatpwv a pev ianv aXrjBrj d Se ij/evdij, euAoycos o StSdcrKaAos ij/xcoy eXeyev Ttvearoe rpanec,iTai SoKipot, cos tcov iv rats ypacpats tivcoV pev SoKipcov ovtcov Xdycov tivojv Se Kt/JSifXcov k.t.X.; but the same passage (for a lengthy context shows it to be the same) is differently quoted CLEMENTINE FRAGMENTS. 217 in the Sacr. Par. bearing the name of Joannes Damascenus (as given by Cotelier on the Clem. Hom. 1. c.) et ovv d ®eds p.dvos TrdvTa, cos diro- SeSetKrat, TTpoyivoiaKei, dvdyK-q irdcra Tas Xeyoiicras aurdv ypacpds dyvoelv ti p.r) voetcru'ai Trapd tivcov, ircos ravra elprjrai nepi ®eov rov 81- Sdo-Kovros dvOpoinov yviacriv. The manipulation of the work is just the same in both cases. The orthodox recension interprets the passages, which the original Ebionite writing rejects. (4) Where the Homilies were not heretical, the orthodox reviser seems to have kept close to his original, as will appear from the fragments which follow. (iii) KXrjfievTOS 'Pca/Mjs. a- n AiaCpopd Tvy xavei Xrjdeias Kal crvvrjdeias. fxev yap dXrjdeiayvrjcriws tyj- Tovixevrj evpicrKeTar to Se edos, ottoIov dv TrapaXrjcpdrj, e'lTe dXrjdes eiVe ^evSes, aKp'iTWs vcp' eavTOv KpaTv- veTat. 'Gv als yap eKacr- tos iK iratSddev idiXerai, TavTats ifxfxeveiv rjSeTat. tovtoiv uO ydp fxicrel tis Std Trjv (§ 18). iiTiovcrav Trj rjXtKia crvvecriv, tovto Std Trjv TroXvxpoviov twv /ca/cwv cruvrjdeiav irpaT- Teiv cruvavayKa^ETai, Sei- vrjv ctvvoikov Trjv d/xapTtav TrapeiXrjcpws. MrjSa/xws Trjv (pvcriv aiTiw/xeda- iravTa ydp j3iov rjSvv (rjSv ms) rj drjSfj rj crvvrjdeia troiel. Bibl. Bodl. MSS Barocc. 143, foi. 136 b. This passage is taken from a Bodleian MS containing a collection FloXXrj tis, w dvSpes' €,XXrj- ves, rj Siacpopa Tvyxavet d- Xrjdeias Te Kai crvvrjdeias. rj fxevyap dXndeia yvtjcrtws tyj- TOVfxevrj evpicrKeTar to Se edos, ottoiov dv TrapaXrjcpdrj, e'tTe "dXrjdes eiVe \pevSes, aKp'iTws vetas Kat eflous. It was first published by Grabe Spicil. 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