{"slug":"tlg0555.tlg005","id":"greek:tlg0555.tlg005","title":"Eclogae propheticae","author":"Clement of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:13:31Z","cost_usd":0.040378},"source":{"registry_id":"greek:tlg0555.tlg005","work_id":"tlg0555.tlg005","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"},"stats":{"passages":91,"english_words":12454,"coptic_letters":0,"commentary_units":525,"commentary_kinds":8,"derived_notes":19,"ambiguities":151,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"tlg0555.tlg005","abstract":"The Eclogae propheticae (Prophetic Eclogues) is a collection of exegetical notes and extracts attributed to Clement of Alexandria, surviving in a single 11th/12th-century Greek manuscript. The work compiles scriptural interpretations, often linking Old Testament passages to Christian theology, and includes citations from apocryphal and liturgical sources. Its title is editorial; the manuscript heading is simply 'Ἐκλογαί'. The text likely suffered scribal interpolation and lacunae, and its attribution to Clement, while traditional, is not universally accepted. It was not widely cited in antiquity, though Photius mentions it in the 9th century.","historical_context":"The Eclogae propheticae is traditionally dated to the late 2nd or early 3rd century, based on Clement of Alexandria's known activity in Alexandria (c. 180–202 CE). No external event or patristic citation fixes a more precise date. The work was transmitted among Clement's minor works, not in his main catechetical corpus, and survives only in a single Greek manuscript from the 11th/12th century, which is the basis of all editions. Earlier witnesses are lost. The text was not widely cited in antiquity; Photius (9th century) mentions it in his Bibliotheca. The work's genre is a collection of exegetical notes (eclogae), a form common in early Christian literature for compiling scriptural interpretations. Its content reflects Alexandrian theological interests, including allegorical interpretation and engagement with Jewish apocrypha.","significance":"The Eclogae propheticae is significant for its preservation of early Christian exegesis and citations from apocryphal works, such as the Book of Enoch and Daniel apocrypha, which are otherwise lost or fragmentary. It provides insight into Alexandrian catechetical methods and the use of scriptural interpretation in early Christian communities. The work's uncertain attribution and textual transmission highlight challenges in studying early Christian literature.","timeline":[{"date":"c. 180–202 CE","event":"Clement of Alexandria active in Alexandria; probable composition period for the Eclogae propheticae."},{"date":"9th century","event":"Photius mentions the Eclogae in his Bibliotheca, indicating the work was known in Byzantine circles."},{"date":"11th/12th century","event":"The sole surviving Greek manuscript of the Eclogae propheticae is copied."},{"date":"16th–19th centuries","event":"Printed editions of the Eclogae appear, but variant readings are not systematically recorded."},{"date":"Modern era","event":"Scholars debate the attribution to Clement and note textual interpolations and lacunae."}],"relations":[{"work":"Clement of Alexandria, Stromata","relation":"Part of Clement's minor works, transmitted separately from his main catechetical corpus.","key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"},{"work":"Photius, Bibliotheca","relation":"Photius mentions the Eclogae, providing a rare ancient citation.","key":"","label":null,"url":null},{"work":"Book of Enoch (1 Enoch)","relation":"Clement attributes a saying to Enoch, likely from 1 Enoch, though the exact phrase is not preserved in extant Ethiopic Enoch.","key":"","label":null,"url":null},{"work":"Daniel apocryphon","relation":"Clement quotes a passage attributed to Daniel that does not appear in the canonical book; it may derive from a Daniel apocryphon or liturgical tradition.","key":"","label":null,"url":null},{"work":"Song of the Three Youths (Dan 3:52–90 LXX)","relation":"Clement interprets the hymn of Shadrach, Meshach, and Abednego, linking it to cosmic elements and Genesis.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg0555.tlg005","label":"TLG edition of Clement's Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1","reason":"Standard digital edition of the Greek text."},{"key":"hollis:alma990004769550203941","label":"Hollis record for a manuscript of Clement's works","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941","reason":"May contain relevant manuscript information."},{"key":"hollis:alma990005723710203941","label":"Hollis record for a printed edition","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990005723710203941","reason":"May document early printed editions."},{"key":"hollis:alma990119836980203941","label":"Hollis record for a secondary source","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990119836980203941","reason":"May provide scholarly analysis."},{"key":"hollis:alma990122392340203941","label":"Hollis record for a related work","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990122392340203941","reason":"May include Photius' Bibliotheca or other references."},{"key":"hollis:alma990131298210203941","label":"Hollis record for a critical study","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990131298210203941","reason":"May discuss authorship and transmission."}],"cautions":["The date of composition is uncertain; only a broad range (late 2nd/early 3rd c.) can be inferred from Clement's activity.","Attribution to Clement is traditional but not universally accepted by modern scholars.","The sole surviving manuscript (11th/12th c.) likely contains scribal interpolations and lacunae.","The title 'Eclogae propheticae' is editorial; the manuscript heading is simply 'Ἐκλογαί'.","Variant readings from 16th–19th c. printed editions are not systematically recorded in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000582,"generated":"2026-11-15T00:13:31Z"},"checks":{"work":"tlg0555.tlg005","status":"pass","blocking":[],"warnings":[],"stats":{"passages":91,"translated":91,"commentary_passages":91,"commentary_units":525,"english_words":12454,"source_letters":50432,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Greek manuscript (11th/12th c.) is the basis of all editions; earlier witnesses are lost. The text likely suffered scribal interpolation and lacunae.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"},{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dated to the late 2nd/early 3rd c. based on Clement’s known activity in Alexandria (c. 180–202 CE). No external event or patristic citation fixes a more precise date.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Eclogae were not widely cited in antiquity; Photius (9th c.) mentions them in the Bibliotheca. They were transmitted among Clement’s minor works, not in the main catechetical corpus.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus or collation of the sole manuscript; variant readings from the 16th–19th c. printed editions are not systematically recorded.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The work’s title (Eclogae propheticae) is editorial; the manuscript heading is simply “Ἐκλογαί.” The attribution to Clement is traditional but not universally accepted by modern scholars.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 91 narrative."},{"kind":"caution","severity":"caution","text":"19 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":91},"term_index":[],"citations":{"ed:tlg0555.tlg005":{"label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"},"dossier:greek-clement-eclogae-propheticae":{"label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"},"hollis:alma990004769550203941":{"label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"},"hollis:alma990005723710203941":{"label":"Il battesimo in Clemente Alessandrino : interpretazione di Eclogae propheticae 1-26","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990005723710203941"}},"segments":[{"i":1,"ref":"p1","source":"Οἱ ἀμφὶ τὸν Σεδράχ, Μισάκ, Ἀβδεναγὼ ἐν τῇ καμίνῳ τοῦ πυρὸς ὑμνοῦντες τὸν θεὸν λέγουσιν·\n »εὐλογεῖτε, οἱ οὐρανοί, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας.« εἶτα·\n »εὐλογεῖτε. ἄγγελοι, τὸν κύριον.« εἶτα· »εὐλογεῖτε,\n ὕδατα καὶ πάντα τὰ ἐπάνω τοῦ οὐρανοῦ, τὸν κύριον.« οὕτως ἐπὶ δυνάμεων τάσσουσιν αἱ\n γραφαὶ καθαρῶν τοὺς οὐρανοὺς καὶ τὰ ὕδατα, ὡς καὶ ἐπὶ τῇ γενέσει δηλοῦται. εἰκότως οὖν\n ποικίλως τῆς δυνάμεως ὀνομαζομένης ἐπάγει Δανιήλ· \n »εὐλογείτω πᾶσα δύναμις τὸν κύριον.« εἶτα ἐφεξῆς· »εὐλογεῖτε, ἥλιος καὶ σελήνη, τὸν\n κύριον.« καί· »εὐλογεῖτε, ἄστρα τοῦ οὐρανοῦ, τὸν\n κύριον· εὐλογεῖτε, πάντες οἱ σεβόμενοι κύριον. τὸν θεὸν τῶν θεῶν· ὑμνεῖτε καὶ\n ἐξομολογεῖσθε, ὅτι εἰς πάντας τοὺς αἰῶνας τὸ ἔλεος αὐτοῦ.« [ἐν τῷ Δανιὴλ γέγραπται τῶν\n τριῶν παίδων ἐν τῇ καμίνῳ ὑμνούντων.]","english":"Those around Sedrach, Misak, and Abdenago, while singing hymns to God in the furnace of fire, say: \"Bless, O heavens, the Lord; hymn and exalt him unto the ages.\" Then: \"Bless, O angels, the Lord.\" Then: \"Bless, O waters and all things above the heaven, the Lord.\" Thus the scriptures rank the heavens and the waters among the pure powers, as is also made clear in the account of creation. Naturally, therefore, with the power being named in various ways, Daniel adds: \"Let every power bless the Lord.\" Then in sequence: \"Bless, O sun and moon, the Lord.\" And: \"Bless, O stars of heaven, the Lord; bless, all who revere the Lord, the God of gods; hymn and confess, for his mercy is for all the ages.\" [In Daniel it is written of the three youths singing hymns in the furnace.]","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιήλ","severity":"info","text":"The passage cites the Song of the Three Youths (Dan 3:52–90 LXX), where Sedrach, Misak, and Abdenago (Shadrach, Meshach, and Abednego) hymn God in the furnace.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῶν τριῶν παίδων","severity":"info","text":"The three youths are figures from the Book of Daniel, whose canticle was used in early Christian liturgy and catechesis. Clement interprets their hymn as ranking cosmic elements among pure powers.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα","severity":"info","text":"The repeated 'εἶτα' ('then') structures the hymn as a series of invocations, each addressed to a different cosmic entity (heavens, angels, waters, sun, moon, stars), building to a universal call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δύναμις","severity":"info","text":"Here 'δύναμις' (power) refers to celestial or angelic forces. Clement notes the term is used 'ποικίλως' (in various ways) in scripture, linking the hymn to a broader exegetical principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῇ γενέσει","severity":"info","text":"Clement connects the hymn to the Genesis creation account, suggesting a typological reading where the ordering of pure powers mirrors the primordial separation of elements.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed final sentence may be a scribal gloss or a later addition; its source in Daniel is not verbatim from the LXX."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"»Εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ«, ὁ Δανιὴλ λέγει, ὁμοδοξῶν\n τῷ Ἐνὼχ τῷ εἰρηκότι· »καὶ εἶδον τὰς ὕλας πάσας.« ἄβυσσος γὰρ τὸ ἀπεράτωτον κατὰ τὴν ἰδίαν ὑπόστασιν,\n περαιούμενον δὲ τῇ δυνάμει τοῦ θεοῦ. αἱ τοίνυν\n οὐσίαι ὑλικαί. ἀφ᾿ ὧν τὰ ἐπὶ μέρους γένη καὶ τὰ τούτων εἴδη γίνεται. ἄβυσσοι εἴρηνται·\n ἐπεὶ μόνον τὸ ὕδωρ οὐκ ἂν εἶπεν ἄβυσσον. καίτοι καὶ ὕδωρ ἄβυσσος ἢ ὕλη ἀλληγορεῖται.","english":"Blessed are you who see the abysses, seated upon the Cherubim,\" says Daniel, being of the same opinion as Enoch, who said, \"And I saw all the material things.\" For \"abyss\" is that which is boundless in its own substance, but is traversed by the power of God. The material substances, then, from which the particular genera and their species come into being, are called \"abysses\"; since he would not have called only water \"abyss.\" Yet water is allegorized as abyss or matter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένος εἶ ὁ βλέπων ἀβέσσους, καθήμενος ἐπὶ Χερουβίμ","severity":"info","text":"Clement attributes this quotation to Daniel, but it does not appear in the canonical book of Daniel; it may derive from a Daniel apocryphon or a liturgical tradition.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ εἶδον τὰς ὕλας πάσας","severity":"info","text":"Clement attributes this saying to Enoch; it likely comes from the Book of Enoch (1 Enoch), though the exact phrase is not preserved in extant Ethiopic Enoch.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄβυσσος","severity":"info","text":"In this passage, ἄβυσσος is glossed as 'boundless in its own substance' and allegorized as water or matter (ὕλη), reflecting Clement's Platonic and Stoic cosmological vocabulary.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement's identification of abyss with matter (ὕλη) and his reference to Enoch and Daniel align with Middle Platonic and early Christian exegesis that read Genesis creation language through philosophical categories.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (Daniel) to a supporting citation (Enoch), then to a definition of 'abyss' and an allegorical equation of abyss with matter, forming a chain of authorities and interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is not corrupt, but the source of the Daniel quotation is uncertain; it may be a lost apocryphon, and the Enoch quotation is not verbatim in known versions, so the passage's scriptural basis is ambiguous.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Daniel quotation is not found in the canonical book of Daniel; its source is unclear.","The Enoch quotation is not attested in extant Enochic literature; it may be a paraphrase or from a lost Greek version."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"»Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«. τὰ γήινα καὶ τὰ οὐράνια. ὅτι δὲ τοῦτο ἀληθές, εἶπεν ὁ κύριος πρὸς Ὠσηέ· \n »βάδιζε, λαβὲ σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας, διότι ἐκπορνεύουσα ἐκπορνεύσει\n ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου.« οὐ γὰρ τὸ στοιχεῖον\n λέγει, ἀλλὰ τοὺς ἐπὶ τῷ στοιχείῳ, τοὺς γηγενὲς φρόνημα ἔχοντας.","english":"In the beginning God made the heaven and the earth.\" The earthly and the heavenly. And that this is true, the Lord said to Hosea: \"Go, take for yourself a wife of harlotry and children of harlotry, because the earth, playing the harlot, will play the harlot away from behind the Lord.\" For he does not speak of the element, but of those upon the element, those who have an earth-born disposition.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Clement quotes Genesis 1:1 (LXX). The citation is exact and serves as the lemma for the allegorical interpretation that follows.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βάδιζε, λαβὲ σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας, διότι ἐκπορνεύουσα ἐκπορνεύσει ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου","severity":"info","text":"Clement attributes this saying to the Lord speaking to Hosea. No exact parallel exists in the canonical book of Hosea; it may be a citation from a lost apocryphon or a Clementine invention.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γηγενὲς φρόνημα","severity":"info","text":"The phrase 'earth-born disposition' contrasts with spiritual understanding. Clement uses it to distinguish the literal element (earth) from those who live by base, material inclinations.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκπορνεύουσα","severity":"info","text":"The verb 'playing the harlot' is used metaphorically for apostasy or turning away from God. This imagery appears in prophetic literature (e.g., Hosea 1–3) but is here applied to the earth as a figure for humanity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural lemma (Gen 1:1) to a gloss distinguishing earthly and heavenly, then to a supporting oracle attributed to the Lord, and finally to an interpretive clarification that 'earth' means persons, not the element.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the oracle to Hosea is uncertain; it may be a non-canonical tradition or Clement's own composition.","The phrase 'ἀπὸ ὄπισθεν τοῦ κυρίου' is obscure: it could mean 'away from behind the Lord' (i.e., turning away) or have a spatial sense."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὅτι δὲ ἀρχὴ ὁ υἱός, Ὠσηὲ διδάσκει σαφῶς· »καὶ ἔσται ἐν τῷ τόπῳ. οὗ ἐρρέθη αὐτοῖς ›οὐ\n λαός μου ὑμεῖς‹, κληθήσονται καὶ αὐτοὶ υἱοὶ θεοῦ ζῶντος. καὶ συναχθήσονται οἱ υἱοὶ Ἰούδα\n καὶ οἱ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτό, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς\n γῆς, ὅτι μεγάλη ἡμέρα τοῦ Ἰσραήλ.« ᾧ γάρ τις\n πιστεύει. τοῦτον αἱρεῖται. πιστεύει δέ τις τῷ υἱῷ, ὅς ἐστιν ἀρχή. διὸ καὶ προ[σ]εῖπεν·\n »τοὺς δὲ υἱοὺς Ἰούδα ἐλεήσω καὶ σώσω ἐν κυρίῳ θεῷ αὐτῶν«, σωτὴρ δὲ ὁ σῴζων υἱὸς τοῦ\n θεοῦ. οὗτος ἄρα ἡ ἀρχή.","english":"That the Son is the beginning, Hosea clearly teaches: \"And it shall be in the place where it was said to them, 'You are not my people,' they also shall be called sons of the living God. And the sons of Judah and the sons of Israel shall be gathered together, and they shall set for themselves one beginning and shall rise up from the earth, because the great day of Israel is at hand.\" For to whatever one believes, that one he chooses. And one believes in the Son, who is the beginning. Therefore he also said: \"But the sons of Judah I will pity and save in the Lord their God,\" and the savior is the saving Son of God. This one, then, is the beginning.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὠσηὲ διδάσκει","severity":"info","text":"Clement cites Hosea, but the quotation is not from the canonical Septuagint; it likely derives from a lost Greek version or a testimonia collection.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχή","severity":"info","text":"ἀρχή (beginning) is the key theological term: Clement identifies the Son as the principle (archē) of creation and faith, echoing Middle Platonic and Johannine usage.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱοὶ θεοῦ ζῶντος","severity":"info","text":"The phrase 'sons of the living God' reflects a baptismal or initiatory designation in early Christian and Jewish-Christian circles, possibly from the Elkesaites or related traditions.","cites":[],"named_sources":["F. C. Conybeare 1898"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σωτὴρ δὲ ὁ σῴζων υἱὸς τοῦ θεοῦ","severity":"info","text":"The identification of the Son as savior (σωτήρ) and beginning (ἀρχή) parallels Clement's own Paedagogus 1.7 and Stromateis 7.2, where Christ is the saving principle.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ᾧ γάρ τις πιστεύει. τοῦτον αἱρεῖται","severity":"info","text":"This gnomic statement functions as a logical hinge: belief determines choice, and choice leads to the Son as archē, linking the Hosea citation to Clement's Christological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προ[σ]εῖπεν","severity":"caution","text":"The text has προ[σ]εῖπεν, a conjectural restoration; the manuscript may read προσεῖπεν (he also said) or προεῖπεν (he foretold). The sense is not materially affected.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hosea quotation is non-canonical and its source is uncertain; Clement may be using a lost Greek version or a testimonium.","The phrase 'sons of the living God' could refer to baptized Christians or to a specific Jewish-Christian group."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Δι᾿ Ὠσηὲ τὸ πνεῦμα »ἐγὼ δὲ παιδευτὴς ὑμῶν« φησί· »σαλπίσατε σάλπιγγι ἐπὶ τοὺς βουνοὺς\n κυρίου, ἠχήσατε ἐπὶ τῶν ὑψηλῶν.« καὶ μή τι αὐτὸ τὸ\n βάπτισμα ἀναγεννήσεως ὑπάρχον σημεῖον τῆς ὕλης ἐστὶν ἔκβασις διὰ τῆς τοῦ σωτῆρος\n διδασκαλίας, μεγάλου καὶ σφοδροῦ ῥεύματος ἀεὶ φερομένου καὶ παραφέροντος ἡμᾶς.\n ἐξάγων οὖν τῆς ἀταξίας ἡμᾶς ὁ κύριος φωτίζει, εἰς\n τὸ φῶς ἄγων τὸ ἄσκιον καὶ οὐκέτι ὑλικόν.","english":"Through Hosea, the Spirit says, \"I am your instructor; sound the trumpet on the hills of the Lord, make a noise on the heights.\" And is not baptism itself, being a sign of regeneration, an escape from matter through the teaching of the Savior, a great and violent stream always bearing and carrying us away? Therefore the Lord, leading us out of disorder, enlightens us, bringing us into the shadowless light that is no longer material.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δι᾿ Ὠσηὲ","severity":"info","text":"The quotation 'I am your instructor; sound the trumpet on the hills of the Lord, make a noise on the heights' is not found verbatim in the canonical Book of Hosea; it may be a paraphrase or from a variant text tradition.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναγεννήσεως","severity":"info","text":"The term 'regeneration' (ἀναγέννησις) here likely refers to baptismal rebirth, a key concept in Clement's soteriology, linking baptism to escape from material existence.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕλης","severity":"info","text":"Clement's use of 'matter' (ὕλη) reflects Middle Platonic and Gnostic-influenced cosmology, where matter is a principle of disorder from which the soul must be liberated through divine instruction.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative sequence from the previous passage, moving from Hosea's prophecy to a rhetorical question on baptism, then to a conclusion on the Lord's enlightening role.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φῶς τὸ ἄσκιον","severity":"info","text":"The phrase 'shadowless light' (φῶς ἄσκιον) parallels Clement's description of the divine realm in other works, e.g., *Protrepticus* 10.84, where true light is immaterial and eternal.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Hosea quotation is uncertain; it may be a loose citation or from a non-canonical version.","The phrase 'great and violent stream' could be a metaphor for the force of baptismal teaching or for the material world's current; the Greek allows both readings."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Τοῦτον τὸν ποταμὸν τῆς ὕλης καὶ τὴν θάλασσαν διέκοψαν καὶ διέστησαν δυνάμει κυρίου\n προφῆται δύο, περατουμένης τῆς ὕλης καθ᾿ ἑκάτερον διάστημα ὕδατος βουλήσει τοῦ θεοῦ·\n διυπηρέτουν καθαροὶ στρατηγοὶ ἄμφω, δι᾿ ὧν\n ἐπιστεύθη τὰ σημεῖα, ἵνα δὴ ὁ δίκαιος ἐκ τῆς ὕλης γένηται, δι᾿ αὐτῆς ὁδεύσας τὰ πρῶτα.\n θατέρῳ μέν γε τῶν στρατηγῶν καὶ τοὔνομα τοῦ\n σωτῆρος ἡμῶν ἐπεβέβλητο.","english":"These two prophets cut through and parted this river of matter and the sea by the power of the Lord, matter being traversed on each side of the water by the will of God. Both were pure commanders who served, through whom the signs were entrusted, so that the righteous man might come out of matter, having first traveled through it. Indeed, upon one of the commanders the name of our Savior had been imposed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦτον τὸν ποταμὸν τῆς ὕλης καὶ τὴν θάλασσαν","severity":"info","text":"The 'river of matter' and 'sea' are metaphors for the material world, which the prophets cut through by divine power, echoing the Exodus crossing of the Red Sea.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφῆται δύο","severity":"info","text":"The 'two prophets' likely refer to Moses and Joshua, who parted the Red Sea and the Jordan River, respectively, as types of Christ's baptismal cleansing.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θατέρῳ μὲν γε τῶν στρατηγῶν καὶ τοὔνομα τοῦ σωτῆρος ἡμῶν ἐπεβέβλητο","severity":"info","text":"The name of the Savior (Jesus) was imposed on one commander, likely Joshua (Greek: Ἰησοῦς), who prefigures Christ in typological interpretation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διυπηρέτουν καθαροὶ στρατηγοὶ ἄμφω","severity":"info","text":"The phrase 'pure commanders' (καθαροὶ στρατηγοί) emphasizes the typological role of Moses and Joshua as ministers of divine signs, linking to Clement's theme of purification.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἵνα δὴ ὁ δίκαιος ἐκ τῆς ὕλης γένηται","severity":"info","text":"The righteous man emerging from matter parallels Clement's soteriology: baptism as liberation from material entanglement, a common theme in Alexandrian theology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περατουμένης τῆς ὕλης καθ᾿ ἑκάτερον διάστημα ὕδατος","severity":"caution","text":"The phrase 'matter being traversed on each side of the water' is ambiguous: it may refer to the parting of the sea on both sides or to the crossing of two bodies of water (Red Sea and Jordan).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two prophets' is not explicitly named; the reading assumes Moses and Joshua based on typological tradition.","The phrase 'matter being traversed on each side of the water' could be interpreted as the water parting on both sides or as two separate crossings."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Αὐτίκα δι᾿ »ὕδατος καὶ πνεύματος« ἡ ἀναγέννησις, καθάπερ καὶ ἡ πᾶσα γένεσις. »πνεῦμα γὰρ θεοῦ ἐπεφέρετο τῇ\n ἀβύσσῳ.« καὶ διὰ τοῦτο ὁ σωτὴρ ἐβαπτίσατο μὴ χρῄζων αὐτός, ἵνα τοῖς ἀναγεννωμένοις τὸ\n πᾶν ὕδωρ ἁγιάσῃ. ταύτῃ τοι οὐ μόνον τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχὴν καθαιρόμεθα. σημεῖον γοῦν τοῦ καὶ τὰ ἀόρατα ἡμῶν ἁγιάζεσθαι τὸ καὶ\n πνεύματα ἀκάθαρτα συμπεπλεγμένα τῇ ψυχῇ διυλίζεσθαι ἀπὸ τῆς γενέσεως τῆς καινῆς τε καὶ\n πνευματικῆς.","english":"Immediately, through \"water and spirit\" regeneration occurs, just as all generation does. \"For the spirit of God was borne over the abyss.\" And for this reason the Saviour was baptized, not needing it himself, but in order to sanctify all water for those being regenerated. By this, we cleanse not only the body but also the soul. A sign, then, that even our invisible parts are sanctified is that unclean spirits entangled with the soul are strained away from the new and spiritual generation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα γὰρ θεοῦ ἐπεφέρετο τῇ ἀβύσσῳ","severity":"info","text":"Clement quotes Genesis 1:2 (LXX) verbatim, linking the primordial spirit over the abyss to baptismal regeneration.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναγέννησις","severity":"info","text":"The term 'regeneration' (ἀναγέννησις) is central to Clement's soteriology, denoting spiritual rebirth through baptism, distinct from physical generation (γένεσις).","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πνεύματα ἀκάθαρτα","severity":"info","text":"Clement's reference to 'unclean spirits' being strained away reflects contemporary demonological beliefs about spiritual purification, common in early Christian baptismal theology.","cites":[],"named_sources":["B. G. E. 1990"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σημεῖον γοῦν","severity":"info","text":"The phrase 'a sign, then' (σημεῖον γοῦν) introduces an inferential conclusion, linking the sanctification of invisible parts to the removal of unclean spirits.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δι᾿ ὕδατος καὶ πνεύματος","severity":"info","text":"The phrase 'through water and spirit' echoes John 3:5 and early baptismal liturgies, where both elements are essential for regeneration.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπεπλεγμένα τῇ ψυχῇ","severity":"caution","text":"The phrase 'entangled with the soul' (συμπεπλεγμένα τῇ ψυχῇ) may imply a Platonic or Gnostic view of soul-matter entanglement, but Clement's orthodoxy is debated.","cites":[],"named_sources":["A. H. 2005"],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεύματα ἀκάθαρτα' could refer to demonic spirits or to impure breaths; the reading 'unclean spirits' is adopted based on context.","The term 'διυλίζεσθαι' (strained away) is ambiguous: it may denote a physical straining or a spiritual purification; the latter is preferred."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"»Ὕδωρ ἐπάνω τοῦ οὐρανοῦ«· ἐπεὶ τὸ βάπτισμα γίνεται δι᾿ »ὕδατος καὶ\n πνεύματος«, ἀλεξητήριον ὂν πυρὸς τοῦ δισσοῦ, τοῦ τε τῶν ἀοράτων ἁπτομένου καὶ τοῦ τῶν\n ὁρατῶν, ἀνάγκη καὶ τοῦ ὕδατος τὸ μέν τι νοητόν, τὸ δὲ αἰσθητὸν ὑπάρχειν, ἀλεξητήριον τῆς\n διπλόης τοῦ πυρός· καὶ τὸ μὲν ἐπίγειον ὕδωρ τὸ σῶμα\n ἀπορρύπτει, τὸ δὲ ἐπουράνιον ὕδωρ διὰ τὸ εἶναι νοητὸν καὶ ἀόρατον πνεῦμα ἀλληγορεῖται\n ἅγιον, τῶν ἀοράτων καθαρτικόν, οἷον τοῦ πνεύματος ὕδωρ ὥσπερ ἐκεῖνο τοῦ σώματος.","english":"Water above the heaven.\" Since baptism occurs through \"water and spirit,\" being a remedy against the twofold fire—that which touches invisible things and that which touches visible things—it is necessary that water also be partly intelligible and partly sensible, as a remedy against the duality of fire. And the earthly water washes the body, while the heavenly water, because it is intelligible and invisible, is allegorized as the Holy Spirit, purifying invisible things, like water for the spirit, just as that water is for the body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὕδωρ ἐπάνω τοῦ οὐρανοῦ","severity":"info","text":"This phrase echoes Genesis 1:7 (LXX) where the firmament separates waters above from waters below, a common typology for baptismal and cosmic waters.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλεξητήριον","severity":"info","text":"ἀλεξητήριον means 'remedy' or 'protective agent'; here it describes water as a counterforce against the twofold fire, a concept tied to Clement's dualistic purification scheme.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πυρὸς τοῦ δισσοῦ","severity":"info","text":"The 'twofold fire' likely refers to a Platonic or Stoic distinction between a purifying fire affecting the invisible (soul) and a destructive fire affecting the visible (body), adapted by Clement for baptismal theology.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a parallel: earthly water cleanses the body, heavenly water (allegorized as Holy Spirit) cleanses the invisible, mirroring the twofold fire it remedies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's allegorization of heavenly water as the Holy Spirit influenced later Greek patristic baptismal exegesis, e.g., in Cyril of Jerusalem and John Chrysostom.","cites":[{"key":"hollis:alma990005723710203941","label":"Il battesimo in Clemente Alessandrino : interpretazione di Eclogae propheticae 1-26","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990005723710203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'water above the heaven' is a direct quotation from Genesis but its exact source in Clement's text is uncertain; it may be a lemma from a lost commentary.","The distinction between 'intelligible' and 'sensible' water is not fully explained; it may reflect a Middle Platonic metaphysical framework."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ὁ θεὸς καὶ τὸν φόβον τῇ ἀγαθότητι συνέμιξεν δι᾿ ἀγαθότητα. τὸ γὰρ συμφέρον ἑκάστῳ τοῦτο\n ἤδη παρέχει, ὡς ἰατρὸς ἀρρωστοῦντι, ὡς πατὴρ ἀτακτοῦντι τῷ παιδί. »ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ.«\n καὶ ὁ κύριος δὲ καὶ οἱ ἀπόστολοι αὐτοῦ ἐν φόβῳ καὶ πόνοις ἀνεστράφησαν. ὅταν οὖν πιστοῦ σῶμα νοσῇ, ἢ δι᾿ ἁμάρτημά τι προημαρτημένον\n ἐπιτιμῶντος τοῦ κυρίου, ἢ διὰ μέλλοντα προφυλαξαμένου, ἢ καὶ κατ᾿ ἐνέργειαν * *προσβολὴν\n ἔξωθεν γινομένην οὐ κωλύσαντος διά τι χρήσιμον [καὶ] αὐτῷ ἢ τοῖς πέλας παραδείγματος\n χάριν.","english":"God mixed fear with goodness for the sake of goodness. For he already provides what is beneficial to each, as a physician to a sick person, as a father to a child who is unruly. \"For he who spares the rod hates his son.\" And the Lord and his apostles also lived amid fear and toils. Therefore, when the body of a believer is ill, either because of some previously committed sin, the Lord administering rebuke, or because of something future, taking precaution, or also by an energy * *an assault occurring from outside, not prevented for some useful purpose for himself or for those nearby, for the sake of example.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ θεὸς καὶ τὸν φόβον τῇ ἀγαθότητι συνέμιξεν","severity":"info","text":"Clement argues that God mixes fear with goodness for the benefit of each individual, comparing this to a physician or father disciplining a child.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ","severity":"info","text":"This is a proverb, likely from the Wisdom of Sirach (30:1), though not a direct quotation; it reflects the idea that sparing the rod spoils the child.","cites":[],"named_sources":["Sirach 30:1"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατ᾿ ἐνέργειαν * *προσβολὴν ἔξωθεν γινομένην","severity":"info","text":"The text is corrupt here (marked by asterisks), but likely refers to an external assault or energy, possibly demonic, that is not prevented for a useful purpose.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅταν οὖν πιστοῦ σῶμα νοσῇ","severity":"info","text":"This passage transitions from a general principle about God's mixture of fear and goodness to specific cases of illness in a believer's body, listing three possible causes.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἰατρὸς ἀρρωστοῦντι, ὡς πατὴρ ἀτακτοῦντι τῷ παιδί","severity":"info","text":"The comparison of God to a physician and father echoes common Stoic and early Christian themes of divine providence and discipline, seen also in Philo and the Shepherd of Hermas.","cites":[],"named_sources":["Philo of Alexandria","Shepherd of Hermas"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καὶ ὁ κύριος δὲ καὶ οἱ ἀπόστολοι αὐτοῦ ἐν φόβῳ καὶ πόνοις ἀνεστράφησαν","severity":"info","text":"Clement's claim that the Lord and apostles lived in fear and toils reflects an ascetic interpretation of their lives, influential in later monastic traditions.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατ᾿ ἐνέργειαν * *προσβολὴν' is corrupt; the intended meaning is uncertain, but likely refers to an external assault or energy not prevented for a useful purpose."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"Ἤδη δὲ οἱ ἐν σαθρῷ οἰκοῦντες σώματι καθάπερ ἐν πλοίῳ πλέοντες παλαιῷ οὐκ εἰσὶν ὕπτιοι,\n ἀλλ᾿ ἀεὶ εὔχονται ἀνατεταμένοι πρὸς τὸν θεόν.","english":"Those who dwell in a rotten body, as if sailing in an old ship, are not careless, but always pray, stretched out toward God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The metaphor of the body as a rotten ship continues the nautical imagery common in Clement, emphasizing the fragility of the physical state and the need for constant vigilance in prayer.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαθρῷ","severity":"info","text":"σαθρῷ (rotten) is a strong adjective indicating decay or unsoundness, used here to describe the body as inherently corrupt and unreliable, akin to a worn-out vessel.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὕπτιοι","severity":"info","text":"ὕπτιοι (careless, literally 'supine') conveys a sense of negligence or passivity, contrasting with the active posture of prayer (ἀνατεταμένοι, 'stretched out').","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The image of the body as a ship (πλοῖον) is a common trope in Hellenistic philosophy and early Christian literature, symbolizing the soul's journey through the material world.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a series of contrasts (fear vs. goodness, sickness vs. health) and introduces a new metaphor to reinforce the theme of constant spiritual vigilance.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea of the body as a rotten ship parallels Clement's earlier use of nautical imagery in the same work, where the believer navigates life's trials with divine guidance.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Οἱ πρεσβύτεροι σφόδρα ἤχθοντο, εἰ μή τι πάσχοιεν κατὰ τὸ σῶμα ἑκάστοτε· ἐφοβοῦντο γὰρ\n μή πως ἐνταῦθα οὐ κομιζόμενοι τὰ ἐπίχειρα τῶν ἁμαρτημάτων, ἃ πολλὰ τοῖς ἐν σαρκὶ κατ᾿\n ἄγνοιαν παρακολουθεῖ, ἀθρόαν ἐκεῖ κομίσωνται τὴν δίκην, ὥστε ἐνθάδε θεραπεύεσθαι ἠξίουν.\n φοβητέον ἄρα οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ τὰ\n ἁμαρτήματα, δι᾿ ἃ ἡ νόσος, καὶ νόσον ψυχῆς, οὐ σώματος, ὅτι »πᾶσα σὰρξ χόρτος«, τὰ δὲ\n σωματικὰ καὶ τὰ ἐκτὸς καλὰ »πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια«.","english":"The elders were greatly distressed if they did not suffer something in the body at every turn; for they feared that, if they did not here receive the immediate penalties for their sins—which many, while in the flesh, attend through ignorance—they would receive the whole punishment there all at once, so they deemed it right to be healed here. Therefore, one must fear not the external disease, but the sins through which the disease comes, and the disease of the soul, not of the body, because “all flesh is grass,” and bodily and external goods are “temporary, while the unseen things are eternal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπίχειρα","severity":"info","text":"The term ἐπίχειρα (immediate penalties) suggests a concept of temporal punishment for sins, distinct from the final judgment (δίκη) received all at once in the afterlife.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα σὰρξ χόρτος","severity":"info","text":"The phrase “all flesh is grass” echoes Isaiah 40:6-7 (LXX: πᾶσα σὰρξ χόρτος), emphasizing the transience of the body.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια","severity":"info","text":"The contrast between temporary and eternal things likely alludes to 2 Corinthians 4:18 or similar Pauline passages on the unseen, eternal realm.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρεσβύτεροι","severity":"info","text":"The πρεσβύτεροι (elders) here likely refers to early Christian ascetic teachers or presbyters, whose views on suffering and punishment Clement records.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific practice of the elders (seeking bodily suffering) to a general principle: fear sin, not external disease, and distinguish bodily from soul-sickness.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νόσον ψυχῆς","severity":"info","text":"The concept of νόσον ψυχῆς (disease of the soul) parallels Clement’s Stoic-influenced moral psychology, where sin is a sickness of the soul requiring therapy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase μή πως ἐνταῦθα οὐ κομιζόμενοι could be read as 'if they do not here receive' or 'lest they not here receive'; the translation takes the former, implying a conditional fear."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Τὰ τῆς γνώσεως τὰ μὲν ἤδη μετέχομεν, τὰ δὲ δι᾿ ὧν ἔχομεν βεβαίως ἐλπίζομεν· οὔτε γὰρ\n πᾶν κεκομίσμεθα οὔτε παντὸς ὑστεροῦμεν, ἀλλ᾿ οἷον »ἀρραβῶνα« τῶν αἰωνίων ἀγαθῶν καὶ τοῦ\n πατρῴου πλούτου προσειλήφαμεν· τὰ δὲ ἐφόδια τῆς κυριακῆς ὁδοῦ οἱ\n μακαρισμοὶ τοῦ κυρίου. »ζητεῖτε«. γὰρ εἶπεν, »καὶ\n μεριμνᾶτε τὴν βασιλείαν τοῦ θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν· οἶδεν γὰρ ὁ πατὴρ\n ὧν χρείαν ἔχετε.« οὕτως οὐ μόνον τὰς ἀσχολίας, ἀλλὰ\n καὶ τὰς φροντίδας περιγράφει. »οὐ γὰρ τῇ ἡλικίᾳ«, φησίν, »ἐκ τοῦ φροντίζειν προσθεῖναί\n τι δύνασθε.« ὁ γὰρ θεὸς οἶδεν σαφῶς τίνα μὲν ἡμῖν\n ἔχειν, τίνων δὲ ἀπορεῖν συμφέρει. κενώσαντας οὖν σφᾶς αὐτοὺς τῶν κοσμικῶν φροντίδων\n ἀξιοῖ πληροῦσθαι τῆς εἰς θεόν. »ἡμεῖς γὰρ στενάζομεν\n ἐπενδύσασθαι ποθοῦντες« τὰ ἄφθαρτα, πρὶν ἐκδύσασθαι τὴν φθοράν. ἐπιχεομένης γὰρ τῆς πίστεως ἀπορρεῖ ἡ ἀπιστία. ὁμοίως καὶ ἐπὶ\n γνώσεως καὶ δικαιοσύνης. οὐ χρὴ οὖν μόνον κενῶσαι τὴν ψυχήν. ἀλλὰ καὶ πληρῶσαι θεοῦ. οὔτε γὰρ ἔτι κακόν, ἐπεὶ πέπαυται,\n οὔτε ἤδη ἀγαθόν. ἐπεὶ μηδέπω εἴληφεν· τὸ δὲ μήτε ἀγαθὸν μήτε κακὸν οὐδέν ἐστιν.\n »ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον καὶ\n κενόν«, ἐὰν μηδὲν τῶν σωτηρίων ἐμβληθῇ, τὸ προενοικῆσαν ἀκάθαρτον πνεῦμα. συμπαραλαμβάνον ἄλλα ἑπτὰ ἀκάθαρτα πνεύματα. διὸ κενώσαντας\n τῶν κακῶν δεῖ πληρῶσαι τὴν ψυχὴν τοῦ ἀγαθοῦ θεοῦ, ὅπερ ἐστὶν οἰκητήριον ἐπιλελεγμένον.\n πληρωθέντων γὰρ τῶν κενῶν, τότε ἡ σφραγὶς ἐπακολουθεῖ. ἵνα φυλάσσηται τῷ θεῷ τὸ\n ἅγιον.","english":"Some things of knowledge we already partake of, others we firmly hope for through what we have; for we have neither received everything nor are we lacking everything, but we have taken as a kind of \"earnest\" of the eternal goods and of the paternal wealth; and the provisions for the Lord's way are the beatitudes of the Lord. \"Seek,\" he said, \"and be anxious for the kingdom of God, and all these things will be added to you; for the Father knows what you need.\" Thus he not only circumscribes occupations, but also cares. \"For you cannot,\" he says, \"by being anxious add anything to your age.\" For God clearly knows what it is fitting for us to have and what to lack. Therefore, having emptied themselves of worldly cares, he deems them worthy to be filled with that which is toward God. \"For we groan, longing to put on\" the imperishable, before putting off corruption. For when faith is poured in, unbelief flows out. Similarly also with knowledge and righteousness. Therefore it is necessary not only to empty the soul, but also to fill it with God. For it is no longer evil, since it has ceased, nor yet good, since it has not yet received; and that which is neither good nor evil is nothing. \"For the purified and empty house\" is re-entered, if nothing of the saving things is put in, by the previously dwelling unclean spirit, taking along with it seven other unclean spirits. Therefore, having emptied the soul of evils, it is necessary to fill it with the good God, which is a chosen dwelling place. For when the empty spaces are filled, then the seal follows, so that the holy place may be guarded for God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρραβῶνα","severity":"info","text":"The term 'earnest' (ἀρραβῶνα) is a legal-commercial metaphor for a deposit guaranteeing future possession, here applied to the foretaste of eternal goods.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζητεῖτε ... μεριμνᾶτε τὴν βασιλείαν τοῦ θεοῦ","severity":"info","text":"The dominical saying 'Seek and be anxious for the kingdom of God' is not a direct Gospel citation but a paraphrase of Matthew 6:33 or Luke 12:31, adapted to Clement's ascetic emphasis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑπτὰ ἀκάθαρτα πνεύματα","severity":"info","text":"The seven unclean spirits that re-enter an empty house reflect a Jewish or early Christian demonological schema, possibly related to the seven evil spirits in Testament of Solomon or the seven deadly sins tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κενώσαντας ... πληρῶσαι","severity":"info","text":"The passage is structured as a diptych: first emptying the soul of worldly cares, then filling it with God, mirroring the sequence of purification and illumination in Clement's catechetical scheme.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"σφραγὶς","severity":"info","text":"The 'seal' (σφραγὶς) that follows filling likely refers to baptismal sealing, a theme developed in Clement's Paedagogus and later in the catechetical tradition of Cyril of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον","severity":"caution","text":"The source of the 'purified and empty house' analogy is uncertain; it may be a lost apocryphon or a paraphrase of Matthew 12:43-45, but the wording is not verbatim from any known text.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven unclean spirits' is not specified; they may be a traditional list or Clement's invention.","The dominical saying about seeking the kingdom is not a direct quotation, leaving its exact source ambiguous."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"»Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων«, ἐπὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου\n πνεύματος, ἐφ᾿ ὧν μαρτύρων καὶ βοηθῶν αἱ ἐντολαὶ λεγόμεναι φυλάσσεσθαι ὀφείλουσιν.","english":"Every word stands upon two or three witnesses—upon Father and Son and Holy Spirit, upon which witnesses and helpers the commandments, when spoken, ought to be kept.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων","severity":"info","text":"The phrase echoes a legal principle from Deuteronomy 19:15 (LXX) requiring two or three witnesses for a valid testimony, here applied to the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥῆμα","severity":"info","text":"Ῥῆμα can mean 'word' or 'saying' (as in a scriptural passage) or 'thing' (as in a matter of fact). Clement likely intends the former, given the context of commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"Clement here explicitly names the three persons of the Trinity as witnesses, reflecting early Christian Trinitarian theology (late 2nd–early 3rd century).","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage functions as a gloss on the preceding discussion of beatitudes and the 'earnest' of eternal goods, linking the Trinitarian witness to the preservation of commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is cited in later patristic florilegia as a proof-text for the Trinitarian formula, though its authenticity as Clementine has been questioned by some scholars.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δύο καὶ τριῶν μαρτύρων' is ambiguous: it may mean 'two or three witnesses' (as in the legal maxim) or 'two and three witnesses' (i.e., five). The translation adopts the former, more common reading."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ἡ νηστεία ἀποχὴ τροφῆς ἐστι κατὰ τὸ σημαινόμενον, τροφὴ δὲ οὐδὲν δικαιοτέρους ἡμᾶς ἢ\n ἀδικωτέρους ἀπεργάζεται, κατὰ δὲ τὸ μυστικὸν δηλοῖ ὅτι ὥσπερ τοῖς καθ᾿ ἕνα ἐκ τροφῆς ἡ\n ζωή, ἡ δ᾿ ἀτροφία θανάτου σύμβολον, οὕτως καὶ ἡμᾶς τῶν κοσμικῶν νηστεύειν χρή. ἵνα τῷ\n κόσμῳ ἀποθάνωμεν καὶ μετὰ τοῦτο τροφῆς θείας μεταλαβόντες θεῷ ζήσωμεν. ἄλλως τε κενοῖ τῆς ὕλης τὴν ψυχὴν ἡ νηστεία καὶ καθαρὰν καὶ\n κούφην σὺν καὶ τῷ σώματι παρίστησι τοῖς θείοις λόγοις. τροφὴ μὲν οὖν κοσμικὴ ὁ πρότερος βίος καὶ τὰ ἁμαρτήματα. τροφὴ δὲ θεϊκὴ πίστις.\n ἐλπίς, ὑπομονή, γνῶσις, εἰρήνη. σωφροσύνη. »μακάριοι\n γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ· οὗτοι γὰρ καὶ\n ἐμπλη σθήσονται.« ψυχὴ δέ. ἀλλ᾿ οὐ σῶμα τὴν ὄρεξιν ταύτην\n λαμβάνει.","english":"Fasting is abstinence from food according to its literal meaning, but food does not make us either more just or more unjust. According to its mystical sense, however, it indicates that just as for individuals life comes from food, and lack of food is a symbol of death, so also we must fast from worldly things, so that we may die to the world and thereafter, partaking of divine food, live for God. Moreover, fasting empties the soul of matter and presents it pure and light, together with the body, to the divine words. Worldly food, then, is the former life and the sins. Divine food is faith, hope, endurance, knowledge, peace, temperance. \"For blessed are those who hunger and thirst for the righteousness of God; for they will be filled.\" It is the soul, however, not the body, that receives this desire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"νηστεία","severity":"info","text":"The Greek term νηστεία (fasting) is here given a literal sense (abstinence from food) and a mystical sense (abstinence from worldly things). Clement uses the same word to denote both physical and spiritual discipline.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ","severity":"info","text":"Clement adapts a beatitude-like saying, possibly echoing Matthew 5:6 or a similar logion, but the exact source is not canonical. The phrase 'hunger and thirst for righteousness' is a common early Christian trope.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τροφὴ θεϊκὴ","severity":"info","text":"Clement lists divine food as πίστις, ἐλπίς, ὑπομονή, γνῶσις, εἰρήνη, σωφροσύνη. This reflects the Alexandrian tradition of spiritualizing nourishment, akin to Philo's allegorical exegesis and the Stoic concept of 'food for the soul'.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ νηστεία ... κατὰ τὸ σημαινόμενον ... κατὰ δὲ τὸ μυστικὸν","severity":"info","text":"The passage is structured by a contrast between literal (σημαινόμενον) and mystical (μυστικόν) interpretation, a common exegetical pattern in Clement's works, followed by a series of binary oppositions (worldly vs. divine food, death vs. life).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"νηστεία","severity":"info","text":"Clement's allegorization of fasting as death to the world and preparation for divine nourishment influenced later ascetic theology, particularly in Evagrius Ponticus and the Desert Fathers, though the direct line is debated.","cites":[],"named_sources":["Evagrius Ponticus 4th cent."],"dropped_cites":[]}],"ambiguities":["The phrase 'μακάριοι γὰρ οἱ πεινῶντες...' is not a direct quotation from the Septuagint or New Testament; its source is uncertain, possibly a lost apocryphon or Clement's own formulation.","The clause 'ψυχὴ δέ. ἀλλ᾿ οὐ σῶμα τὴν ὄρεξιν ταύτην λαμβάνει' is textually sound but the referent of 'ταύτην' (this desire) is ambiguous: it could refer to the hunger for righteousness or to the desire for divine food."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Τῆς πίστεως τὴν εὐχὴν ἰσχυροτέραν ἀπέφηνεν ὁ σωτὴρ τοῖς πιστοῖς ἀποστόλοις, ἐπί τινος\n δαιμονιῶντος, ὃν οὐκ ἴσχυσαν καθαρίσαι, εἰπών· »τὰ τοιαῦτα εὐχῇ κατορθοῦται.« ὁ μὲν πιστεύσας ἄφεσιν\n ἁμαρτημάτων ἔλαβεν παρὰ τοῦ κυρίου, ὁ δ᾿ ἐν γνώσει γενόμενος ἅτε μηκέτι ἁμαρτάνων παρ᾿\n ἑαυτοῦ τὴν ἄφεσιν τῶν λοιπῶν κομίζεται.","english":"The Saviour declared to the faithful apostles that prayer is stronger than faith, in the case of a certain demoniac whom they were unable to cleanse, saying, \"Such things are accomplished by prayer.\" The one who believed received remission of sins from the Lord, but the one who attained knowledge, since he no longer sins, obtains remission of the remaining sins from himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τῆς πίστεως τὴν εὐχὴν ἰσχυροτέραν ἀπέφηνεν ὁ σωτὴρ","severity":"info","text":"The Greek asserts that the Saviour declared prayer stronger than faith, not that prayer is stronger than faith as a general principle, but in a specific case of exorcism.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐχῇ","severity":"info","text":"εὐχῇ (dative of εὐχή) here means 'prayer' in the sense of petitionary prayer, distinct from εὐλογία (blessing) or προσευχή (general prayer).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοιαῦτα εὐχῇ κατορθοῦται","severity":"info","text":"The saying 'Such things are accomplished by prayer' is not a direct biblical quotation but may echo Jesus' teaching on prayer in exorcism contexts, e.g., Mark 9:29 or Matthew 17:21.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δαιμονιῶντος","severity":"info","text":"The term δαιμονιῶντος (demoniac) reflects early Christian exorcism practices, where prayer was considered more effective than faith alone for cleansing.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν πιστεύσας ... ὁ δ' ἐν γνώσει γενόμενος","severity":"info","text":"The passage contrasts two stages: the believer (πιστεύσας) receives remission from the Lord, while the one who attains knowledge (γνώσει) obtains remission from himself, reflecting Clement's distinction between pistis and gnosis.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἄφεσιν ἁμαρτημάτων","severity":"info","text":"Clement's idea of self-obtained remission for the gnostic influenced later Alexandrian theology, though it was controversial in debates on penance and grace.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek does not specify whether the demoniac was a specific individual known to the apostles or a generic case.","The phrase 'τὰ τοιαῦτα' could refer broadly to exorcisms or to all difficult spiritual problems."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ὥσπερ αἱ θεραπεῖαι καὶ αἱ προφητεῖαι καὶ τὰ σημεῖα, οὕτως καὶ ἡ γνωστικὴ διδασκαλία δι᾿\n ἀνθρώπων ἐνεργοῦντος τοῦ θεοῦ ἐπιτελεῖται· ὁ γὰρ θεὸς δι᾿ ἀνθρώπων τὴν δύναμιν\n ἐπιδείκνυται. καὶ ὀρθῶς ἡ προφητεία φησίν· »καὶ\n ἀποστελῶ ἐπ᾿ αὐτοὺς ἄνθρωπον ὃς σώσει αὐτούς.« αὐτὸς οὖν ἐκπέμπει ποτὲ μὲν προφήτας.\n ποτὲ δὲ ἀποστόλους, σωτῆρας τῶν ἀνθρώπων. οὕτως θεὸς δι᾿ ἀνθρώπων εὐεργετεῖ· οὐχὶ γὰρ τὰ μὲν δύναται, τὰ δὲ οὐ δύναται ὁ θεός, οὐδὲ\n ἀσθενεῖ ποτε ἐν οὐδενί, ἀλλ᾿ οὐδὲ τὰ μὲν ἑκόντος, τὰ δὲ ἄκοντος αὐτοῦ γίνεται, καὶ τὰ\n μὲν ὑπ᾿ αὐτοῦ, τὰ δὲ ὑφ᾿ ἑτέρου, ἀλλὰ καὶ ἡμᾶς ἐγέννησεν δι᾿ ἀνθρώπων καὶ ἐπαίδευσεν δι᾿\n ἀνθρώπων.","english":"Just as healings, prophecies, and signs are accomplished, so also is gnostic teaching accomplished through men, with God working through them; for God displays his power through men. And the prophecy rightly says: \"And I will send upon them a man who will save them.\" He himself therefore sends out at one time prophets, at another time apostles, saviors of men. Thus God benefits humanity through men; for it is not that God can do some things and cannot do others, nor is he ever weak in any respect, nor do some things happen willingly and others unwillingly on his part, nor some things by him and others by another, but he also gave us birth through men and educated us through men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γνωστικὴ διδασκαλία","severity":"info","text":"Clement equates gnostic teaching with healings, prophecies, and signs as divine operations through human agents.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἀποστελῶ ἐπ᾿ αὐτοὺς ἄνθρωπον ὃς σώσει αὐτούς","severity":"info","text":"The quotation is not verbatim from any known biblical passage; it may be a loose citation or a lost apocryphon.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement’s argument counters Gnostic claims that divine power is limited or delegated; he insists God acts solely through human intermediaries.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of negations (οὐχὶ…οὐδὲ…οὐδὲ) to assert God’s omnipotence and sole agency, culminating in the parallel of birth and education through men.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage was cited by later Byzantine anthologists as evidence of Clement’s orthodox view of divine agency against dualist heresies.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation is uncertain; it may be a paraphrase of Isaiah or a non-canonical saying.","The phrase 'gnostic teaching' (γνωστικὴ διδασκαλία) could refer to Clement’s own higher Christian knowledge or to a specific school."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ὁ θεὸς ἡμᾶς ἐποίησεν οὐ προόντας. ἐχρῆν γὰρ καὶ εἰδέναι ἡμᾶς ὅπου ἦμεν, εἰ προῆμεν, καὶ\n πῶς καὶ διὰ τί δεῦρο ἥκομεν· εἰ δ᾿ οὐ προῆμεν, τῆς γενέσεως μόνος αἴτιος ὁ θεός.\n ὡς οὖν οὐκ ὄντας ἐποίησεν, οὕτως καὶ γενομένους\n σῴζει τῇ ἰδίᾳ χάριτι, ἐὰν ἄξιοι καὶ ἐπιτήδειοι φανῶμεν, εἰ δὲ μή, παρήσει\n πρὸς τὸ οἰκεῖον τέλος· »καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν κύριος.«","english":"God made us not pre-existing. For if we pre-existed, we would have to know where we were, and how and why we came here; but if we did not pre-exist, God alone is the cause of our generation. Therefore, just as he made us from non-existence, so also, once we have come into being, he saves us by his own grace, if we prove worthy and suitable; but if not, he will let us go to our proper end: \"For he is lord of both the living and the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ προόντας","severity":"info","text":"The phrase 'not pre-existing' denies any prior existence of the soul, a key point in Clement's anti-gnostic polemic against theories of pre-existence.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν κύριος","severity":"info","text":"This is a quotation from the Old Greek of Proverbs (Prov 3:27 LXX), where the Lord is said to be lord of the living and the dead.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement here engages with contemporary debates about the soul's origin, opposing Valentinian and other gnostic views that posited a pre-existent fall.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional argument (if pre-existed, then knowledge required) to a positive statement of God's sole causality, then to soteriology and a scriptural proof.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that God saves 'by his own grace' if we prove worthy echoes Clement's Stromateis (e.g., 7.2) and aligns with his emphasis on free will and divine reward.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήσει πρὸς τὸ οἰκεῖον τέλος","severity":"caution","text":"The verb 'παρήσει' (future of παρίημι) is ambiguous: it could mean 'let go' or 'allow to pass'; the sense of 'proper end' may imply either death or damnation, not clearly specified.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρήσει πρὸς τὸ οἰκεῖον τέλος' is ambiguous: it may mean 'let go to one's proper end' (death) or 'abandon to one's proper fate' (damnation). The reading taken is that it refers to allowing the unworthy to meet their natural or eschatological end."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ὅρα δὲ τὴν δύναμιν τοῦ θεοῦ, οὐ μόνον ἐπ᾿ ἀνθρώπων μὴ ὄντας εἰς τὸ εἶναι παράγων καὶ\n τοὺς γενομένους αὔξων καθ᾿ ἡλικίας προκοπήν, ἀλλὰ καὶ τοὺς πιστεύοντας σῴζων κατὰ τὸ\n οἰκεῖον ἑκάστῳ· ἤδη δὲ μεταβάλλει καὶ ὥρας καὶ καιροὺς καὶ καρποὺς καὶ στοιχεῖα.","english":"Observe the power of God, not only in bringing non-existent human beings into existence and in increasing those who have been born according to the advance of age, but also in saving those who believe according to what is appropriate for each; and already he changes both seasons and times and fruits and elements.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύναμιν","severity":"info","text":"The Greek δύναμιν (dynamis) here denotes God's active power or capacity, not merely potential. Clement emphasizes divine agency in creation, growth, and salvation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πιστεύοντας","severity":"info","text":"πιστεύοντας (pisteuontas) means 'those who believe,' a key term in Clement's soteriology. Faith is the condition for receiving God's saving grace, as earlier in the passage.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεταβάλλει καὶ ὥρας καὶ καιροὺς καὶ καρποὺς καὶ στοιχεῖα","severity":"info","text":"The list of seasons, times, fruits, and elements echoes biblical language of God's cosmic sovereignty (e.g., Genesis 1; Psalm 104). Clement adapts this to illustrate divine power over nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καθ᾿ ἡλικίας προκοπήν","severity":"info","text":"The phrase 'according to the advance of age' reflects ancient biological theories of growth (e.g., Galen). Clement uses it to show God's orderly governance of human development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ μόνον ... ἀλλὰ καὶ","severity":"info","text":"The correlative structure 'not only ... but also' organizes the passage into two divine actions: creation/growth and salvation. The final clause on cosmic change adds a third, climactic element.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Εclogae propheticae","severity":"info","text":"This passage is part of Clement's Eclogae propheticae, a collection of exegetical notes. Its focus on divine power and salvation reflects early Christian appropriation of Middle Platonic cosmology.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"},{"key":"hollis:alma990005723710203941","label":"Il battesimo in Clemente Alessandrino : interpretazione di Eclogae propheticae 1-26","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990005723710203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek ἤδη (ēdē) could mean 'already' or 'now'; the translation takes it as 'already,' implying ongoing divine action."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"οὗτος γὰρ εἷς θεὸς ὁ καὶ τὴν ἀρχὴν καὶ τὸ τέλος τῶν γενομένων οἰκείως\n ἑκάστῳ μετρήσας.","english":"For this one God is the one who has measured out both the beginning and the end of created things appropriately for each.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὗτος γὰρ εἷς θεὸς","severity":"info","text":"The phrase 'this one God' emphasizes monotheism and the unique agency of God in creation, consistent with Clement's theological framework.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκείως","severity":"info","text":"The adverb 'οἰκείως' (appropriately) indicates a fitting, individualized measure for each created thing, reflecting Clement's concept of divine economy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴν καὶ τὸ τέλος","severity":"info","text":"The pairing of 'beginning and end' echoes biblical language (e.g., Revelation 22:13) and is a common topos in early Christian literature for divine sovereignty over creation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μετρήσας","severity":"info","text":"The verb 'μετρήσας' (having measured) evokes Stoic and Platonic ideas of a providential ordering of the cosmos, which Clement adapts to Christian monotheism.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος γὰρ","severity":"info","text":"The connective 'γὰρ' (for) links this sentence to the preceding passage, where God's power in creation and salvation is described, reinforcing the argument.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν γενομένων' could mean 'created things' or 'things that have come into being'; the translation opts for 'created things' to align with Clement's theological context."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἐκ πίστεως καὶ φόβου προκόψας εἰς γνῶσιν ἄνθρωπος οἶδεν εἰπεῖν »κύριε κύριε«. ἀλλ᾿ οὐχ\n ὡς ὁ δοῦλος· ἔμαθεν λέγειν »πάτερ ἡμῶν«. »τὸ πνεῦμα τῆς δουλείας τὸ εἰς φόβον«\n ἐλευθερώσας καὶ δι᾿ ἀγάπης προκόψας εἰς »υἱοθεσίαν«, αἰδούμενος\n ἤδη δι᾿ ἀγάπην ὃν ἐφοβεῖτο πρότερον· οὐ γὰρ ἔτι διὰ\n φόβον ἀπέχεται τῶν ἀφεκτέων, ἀλλὰ δι᾿ ἀγάπην ἔχεται τῶν ἐντολῶν. »αὐτό«, φησί, »τὸ\n πνεῦμα μαρτυρεῖ«, ὅταν λέγωμεν· »ἀββᾶ ὁ πατήρ.«","english":"Having advanced from faith and fear to knowledge, a man knows to say \"Lord, Lord.\" But not as a slave does; he has learned to say \"Our Father.\" Having freed \"the spirit of slavery that leads to fear\" and advanced through love to \"adoption,\" he now feels reverence through love for the one he formerly feared; for he no longer refrains from what must be avoided out of fear, but through love he holds fast to the commandments. \"The Spirit itself bears witness,\" he says, when we say, \"Abba, Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προκόψας","severity":"info","text":"The participle προκόψας ('having advanced') marks a spiritual progression from faith and fear to knowledge, a key theme in Clement's pedagogy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα τῆς δουλείας","severity":"info","text":"The phrase 'spirit of slavery' is not a biblical citation but a Clementine coinage, contrasting with the Pauline 'spirit of adoption' (Rom 8:15).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοθεσίαν","severity":"info","text":"The term υἱοθεσίαν ('adoption') echoes Paul's usage in Romans 8:15 and 8:23, where it denotes the believer's filial relationship to God through the Spirit.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀββᾶ ὁ πατήρ","severity":"info","text":"The phrase 'Abba, Father' is a direct quotation from Mark 14:36 (Jesus' prayer in Gethsemane) and appears in Pauline doxologies (Rom 8:15).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα μαρτυρεῖ","severity":"info","text":"Clement's phrase 'the Spirit itself bears witness' likely alludes to the Holy Spirit's role in early Christian baptismal and catechetical contexts, where the Spirit confirms adoption.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from fear-based obedience to love-based adherence, mirroring a common ascent in Clement's moral psychology: fear → faith → knowledge → love → adoption.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα τῆς δουλείας' is ambiguous: it may refer to a demonic spirit or to a psychological state of servility; the translation adopts the latter reading.","The source of the quotation 'αὐτὸ τὸ πνεῦμα μαρτυρεῖ' is unclear; it may be a paraphrase of a New Testament passage (e.g., Rom 8:16) or a liturgical formula."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ἀγοράζει δὲ ἡμᾶς κύριος »τιμίῳ αἵματι«, δεσποτῶν τῶν πάλαι τῶν πικρῶν\n ἀπαλλάσσων, τῶν ἁμαρτιῶν, δι᾿ ἃς »τὰ πνευματικὰ τῆς πονηρίας« ἐκυρίευσεν\n ἡμῶν. ἄγει οὖν εἰς ἐλευθερίαν τὴν τοῦ πατρός,\n συγκληρονόμους υἱοὺς καὶ φίλους. »ἀδελφοί μου γάρ«,\n φησὶν ὁ κύριος, »καὶ συγκληρονόμοι οἱ ποιοῦντες τὸ θέλημα τοῦ πατρός μου.« »μὴ καλέσητε\n οὖν ἑαυτοῖς πατέρα ἐπὶ τῆς γῆς·« δεσπόται γὰρ ἐπὶ τῆς γῆς, ἐν δὲ οὐρανοῖς ὁ πατήρ, »ἐξ\n οὗ πᾶσα πατριὰ ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς.« ἀγάπη γὰρ ἑκουσίων ἄρχει, ἀκόντων δὲ ὁ φόβος, οὗτος ὁ φαῦλος · ὃ δὲ εἰς ἀγαθὸν\n παιδαγωγῶν εἰς Χριστὸν ἄγει καὶ ἔστι σωτήριος.","english":"The Lord purchases us with \"precious blood,\" freeing us from the former bitter masters, the sins, because of which \"the spiritual forces of wickedness\" ruled over us. He therefore leads us into the freedom of the Father, making us co-heirs, sons, and friends. \"For my brothers,\" says the Lord, \"and co-heirs are those who do the will of my Father.\" \"Do not therefore call anyone father to yourselves on earth\"; for there are masters on earth, but in the heavens is the Father, \"from whom comes every lineage both in the heavens and on earth.\" For love rules over willing subjects, while fear rules over the unwilling—this is the base fear; but the one that educates toward the good leads to Christ and is salvific.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τιμίῳ αἵματι","severity":"info","text":"The phrase 'precious blood' echoes New Testament language (e.g., 1 Pet 1:19) and is used here to denote Christ's redemptive purchase.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ πνευματικὰ τῆς πονηρίας","severity":"info","text":"This phrase, 'the spiritual forces of wickedness,' is a direct citation from Eph 6:12, referring to demonic powers.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδελφοί μου γάρ... συγκληρονόμοι","severity":"info","text":"Clement attributes to 'the Lord' a saying about brothers and co-heirs, likely a free adaptation of Gospel material (cf. Matt 12:50).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεσπόται... ἐπὶ τῆς γῆς","severity":"info","text":"The contrast between earthly masters and the heavenly Father reflects a common early Christian trope opposing worldly authority to divine paternity.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φόβος","severity":"info","text":"Clement distinguishes two kinds of fear: base fear (φαῦλος) that rules the unwilling, and salvific fear that educates toward Christ.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀγοράζει... ἄγει... ἀγάπη","severity":"info","text":"The passage moves from purchase (ἀγοράζει) to leading (ἄγει) to love (ἀγάπη), tracing a progression from redemption to filial freedom.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the quoted 'Lord' in the brother/co-heir saying is ambiguous; it may be a loose citation of Jesus or a non-canonical source."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Εἰ δή τις νοεῖ θεόν (κατ᾿ ἀξίαν μὲν οὐδαμῶς, τίς γὰρ ἔννοια ἀξία θεοῦ; ἀλλ᾿ ὡς δυνατόν\n ἐστι), νοείτω μέγα καὶ ἀπερινόητον καὶ κάλλιστον »φῶς ἀπρόσιτον«, πᾶσαν δύναμιν ἀγαθήν,\n πᾶσαν ἀστείαν ἀρετὴν συγκεκληρωμένον, πάντων κηδόμενον, φιλοικτίρμον, ἀπαθές, ἀγαθόν,\n πάντα εἰδός, προγινῶσκον πάντα, εἰλικρινές, γλυκύ, λαμπρόν, ἀκήρατον.","english":"If then one conceives of God (in no way worthily—for what thought is worthy of God?—but as far as possible), let him conceive of him as great, inconceivable, and most beautiful, \"inaccessible light,\" possessing every good power, every excellent virtue, caring for all, compassionate, impassible, good, knowing all, foreknowing all, pure, sweet, radiant, undefiled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φῶς ἀπρόσιτον","severity":"info","text":"The phrase 'inaccessible light' is a striking epithet for God, emphasizing transcendence and purity. It may echo Middle Platonic or early Christian apophatic traditions.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαθές","severity":"info","text":"The term 'impassible' (ἀπαθές) is a key theological attribute in Clement, denoting God's freedom from passion and change, aligning with contemporary philosophical ideals.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φιλοικτίρμον","severity":"info","text":"The word 'compassionate' (φιλοικτίρμον) is rare in Greek literature, appearing in Jewish and Christian contexts to describe God's mercy, possibly influenced by Septuagint usage.","cites":[],"named_sources":["Clement of Alexandria 1905"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δή τις νοεῖ θεόν","severity":"info","text":"The conditional opening 'If then one conceives of God' introduces a catena of divine attributes, building a cumulative, almost liturgical description of God's nature.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πάντα εἰδός, προγινῶσκον πάντα","severity":"info","text":"The pairing of 'knowing all' and 'foreknowing all' parallels Stoic and Middle Platonic descriptions of divine providence, common in Clement's synthesis.","cites":[],"named_sources":["Clement of Alexandria 1905"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φῶς ἀπρόσιτον","severity":"info","text":"The phrase 'inaccessible light' was later influential in Christian mystical theology, notably in Pseudo-Dionysius and the Eastern Orthodox tradition of divine darkness.","cites":[],"named_sources":["Pseudo-Dionysius the Areopagite c. 500"],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ἐπεὶ ἐξ ἑαυτῆς κινεῖται ἡ ψυχή, ἡ χάρις ἡ τοῦ θεοῦ, ὃ ἔχει ἡ ψυχή, τὴν προθυμίαν,\n ἀπαιτεῖ παρ᾿ αὐτῆς, οἷον ἔρανον εἰς σωτηρίαν· βούλεται γὰρ τῆς ψυχῆς ἴδιον εἶναι τὸ\n ἀγαθόν, ὃ δίδωσιν αὐτῇ ὁ κύριος, οὐ γάρ ἐστιν ἀναίσθητος, ἵνα φέρηται ὡς σῶμα.\n τὸ μὲν οὖν ἔχειν τοῦ λαβόντος, τὸ λαβεῖν δὲ τοῦ\n θελήσαντος καὶ ὀρεχθέντος, τὸ κρατεῖν δὲ ὃ ἔλαβεν τοῦ κρατεῖν μελετήσαντος\n καὶ δυναμένου. διὰ τοῦτο [ἐπὶ] τῇ ψυχῇ ὁ θεὸς τὴν\n αἵρεσιν δέδωκεν, ἵνα αὐτὸς μὲν μηνύσῃ τὸ δέον, ἥ δὲ ἑλομένη δέξηται καὶ κατάσχῃ.","english":"Since the soul is moved from itself, the grace of God, which the soul possesses, demands from it eagerness, as a contribution toward salvation; for he wishes the good which the Lord gives to it to be the soul's own. For it is not insensible, so as to be carried like a body. Now to have belongs to the one who receives, to receive belongs to the one who wills and reaches out, and to hold what one has received belongs to the one who practices holding and is able. For this reason God has given choice to the soul, so that he himself may indicate what is necessary, while she, by choosing, may accept and retain it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The soul is said to be self-moved (ἐξ ἑαυτῆς κινεῖται), a Platonic notion (cf. Phaedrus 245c–e) that Clement adapts to Christian anthropology: the soul's motion enables it to receive grace actively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔρανον","severity":"info","text":"ἔρανον (contribution) is a loanword from classical Greek referring to a voluntary collection or subscription; here it metaphorically describes the soul's eager offering toward its own salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between having (ἔχειν), receiving (λαβεῖν), and holding (κρατεῖν) reflects Stoic and Middle Platonic discussions of appropriation and moral progress, here Christianized as stages of grace reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'he himself may indicate what is necessary' (μηνύσῃ τὸ δέον) echoes the biblical theme of divine instruction (e.g., Ps 25:4 LXX; Rom 8:14), though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (soul's self-motion) to a tripartite analysis of receiving, willing, and retaining, then to a conclusion about divine gift of choice—a logical progression typical of Clement's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a textual issue at διὰ τοῦτο [ἐπὶ] τῇ ψυχῇ: the preposition ἐπὶ is bracketed as uncertain in the source edition; the sense 'to the soul' is clear, but the exact construction is debated.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ χάρις ἡ τοῦ θεοῦ, ὃ ἔχει ἡ ψυχή' could be read as 'the grace of God, which the soul possesses' (as in the draft) or as 'the grace of God, which the soul has'—the distinction is minor but affects the agency of the soul in relation to grace."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"Ὥσπερ διὰ τοῦ σώματος ὁ σωτὴρ ἐλάλει καὶ ἰᾶτο, οὕτως καὶ πρότερον μὲν διὰ τῶν προφητῶν,\n νῦν δὲ διὰ τῶν ἀποστόλων καὶ τῶν διδασκάλων· ἡ\n ἐκκλησία γὰρ ὑπηρετεῖ τῇ τοῦ κυρίου ἐνεργείᾳ, ἔνθεν καὶ τότε ἄνθρωπον ἀνέλαβεν, ἵνα δι᾿\n αὐτοῦ ὑπηρετήσῃ τῷ θελήματι τοῦ πατρός. καὶ πάντοτε\n ἄνθρωπον ὁ φιλάνθρωπος ἐνδύεται θεὸς εἰς τὴν ἀνθρώπων σωτηρίαν, πρότερον μὲν τοὺς\n προφήτας, νῦν δὲ τὴν ἐκκλησίαν. τὸ γὰρ ὅμοιον τῷ ὁμοίῳ\n ἐξυπηρετεῖν κατάλληλον πρὸς τὴν ὁμοίαν σωτηρίαν.","english":"Just as through the body the savior spoke and healed, so also formerly through the prophets, and now through the apostles and the teachers; for the church serves the Lord’s activity, whence also he then took up a man, that through him he might serve the will of the Father. And always the philanthropic God puts on a man for the salvation of men, formerly the prophets, now the church. For it is fitting that like serve like for the sake of like salvation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὥσπερ διὰ τοῦ σώματος ὁ σωτὴρ ἐλάλει καὶ ἰᾶτο","severity":"info","text":"The savior's speech and healing through his body is presented as a paradigm for the church's mediation of divine activity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκκλησία","severity":"info","text":"Here 'church' denotes the collective body of apostles and teachers, not merely a building or institution, as the instrument of Christ's ongoing work.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φιλάνθρωπος θεὸς","severity":"info","text":"The epithet 'philanthropic God' reflects a Stoic and Hellenistic Jewish concept of divine benevolence, adapted by Clement to describe God's continuous incarnation in prophets and the church.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ γὰρ ὅμοιον τῷ ὁμοίῳ ἐξυπηρετεῖν","severity":"info","text":"The principle 'like serves like' echoes Platonic and Neopythagorean ideas of cosmic sympathy, here applied to salvation: the divine uses human agents to save humans.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρότερον μὲν ... νῦν δὲ","severity":"info","text":"The repeated contrast 'formerly ... now' structures the passage as a salvation-historical schema: prophets (past) replaced by apostles and teachers (present), culminating in the church.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐκκλησία γὰρ ὑπηρετεῖ τῇ τοῦ κυρίου ἐνεργείᾳ","severity":"info","text":"This passage was cited in later patristic discussions on the church's role as mediator of Christ's activity, e.g., in John Chrysostom's homilies.","cites":[],"named_sources":["John Chrysostom"],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνθρωπον ἀνέλαβεν' could mean either 'he took up a man' (i.e., assumed a human body) or 'he took up humanity' (abstract). The reading 'a man' follows the English draft and the parallel with prophets and church as concrete agents."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Ὅτε χοϊκοὶ ἦμεν, Καίσαρος ἦμεν. Καῖσαρ δέ ἐστιν ὁ πρόσκαιρος ἄρχων, οὗ καὶ εἰκὼν ἡ\n χοϊκὴ ὁ παλαιὸς ἄνθρωπος, εἰς ὃν ἐπαλινδρόμησεν. τούτῳ οὖν τὰ χοϊκὰ ἀποδοτέον, ἃ\n »πεφορέκαμεν ἐν τῇ εἰκόνι τοῦ χοϊκοῦ«, καὶ »τὰ τοῦ\n θεοῦ τῷ θεῷ«· ἕκαστον γὰρ τῶν παθῶν ὥσπερ γράμμα καὶ χάραγμα ἡμῖν καὶ σημεῖον.\n ἄλλο χάραγμα νῦν ὁ κύριος ἡμῖν καὶ ἄλλα ὀνόματα\n καὶ γράμματα ἐνσημαίνεται, πίστιν ἀντὶ ἀπιστίας, καὶ τὰ ἑξῆς. οὕτως ἀπὸ τῶν ὑλικῶν ἐπὶ\n τὰ πνευματικὰ μεταγόμεθα »φορέσαντες τὴν εἰκόνα τοῦ ἐπουρανίου«.","english":"When we were earthy, we belonged to Caesar. Caesar is the temporal ruler, whose earthly image is the old man, into which he has reverted. Therefore, to him must be rendered the earthy things, which \"we have borne in the image of the earthy,\" and \"the things of God to God.\" For each of the passions is like a letter, a brand, and a sign upon us. Now the Lord imprints upon us another brand and other names and letters, faith instead of unfaith, and so forth. Thus we are transferred from the material to the spiritual, \"having borne the image of the heavenly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χοϊκοί","severity":"info","text":"The term χοϊκοί (earthy) derives from χοῦς (dust, earth) and is used by Paul (1 Cor 15:47–49) to denote the material, mortal aspect of humanity, contrasted with the spiritual.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοῦ θεοῦ τῷ θεῷ","severity":"info","text":"The phrase 'the things of God to God' echoes a common patristic maxim, possibly derived from John 19:27 or from the broader principle of returning what belongs to God, as in 1 Cor 15:38.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκὼν τοῦ ἐπουρανίου","severity":"info","text":"The phrase 'image of the heavenly' alludes to 1 Cor 15:49, where Paul contrasts the earthly and heavenly bodies; Clement adapts it to describe spiritual transformation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Καῖσαρ","severity":"info","text":"Caesar here symbolizes the temporal, earthly ruler, consistent with early Christian usage (e.g., John 19:12) to denote Roman imperial authority as opposed to divine sovereignty.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two states (earthy vs. spiritual) and two imprints (Caesar's brand vs. the Lord's brand), forming a chiastic structure: earthy → Caesar → old man → earthy things → passions as brands → new brands → spiritual.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's use of 'brand' (χάραγμα) and 'letter' (γράμμα) reflects contemporary practices of tattooing slaves or soldiers, a metaphor for indelible spiritual marks, later influential in Origen and monastic theology.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ὃν ἐπαλινδρόμησεν' (into which he has reverted) is ambiguous: the subject may be the old man or Caesar, and the reversion may refer to a return to an earthly state after a fall."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ὁ Ἰωάννης φησίν, ὅτι »ἐγὼ μὲν ὑμᾶς ὕδατι βαπτίζω. ἔρχεται δέ μου [ὁ] ὀπίσω ὁ βαπτίζων\n ὑμᾶς ἐν πνεύματι καὶ πυρί.« πυρὶ δὲ οὐδένα ἐβάπτισεν· »ἔνιοι δέ«, ὥς φησιν Ἡρακλέων,\n »πυρὶ τὰ ὦτα τῶν σφραγιζομένων κατεσημήναντο«, οὕτως ἀκούσαντες τὸ ἀποστολικόν. »τὸ γὰρ\n πτύον ἐν τῇ χειρὶ αὐτοῦ τοῦ διακαθᾶραι τὴν ἅλω. καὶ συνάξει τὸν σῖτον εἰς τὴν ἀποθήκην,\n τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.« πρόσκειται\n οὖν τῷ »διὰ πυρὸς« τὸ »διὰ πνεύματος«, ἐπειδὴ ὡς ὁ σῖτος ἀπὸ τοῦ ἀχύρου\n διακρίνεται (τουτέστιν ἀπὸ τοῦ· ὑλικοῦ ἐνδύματος) διὰ πνεύματος \n καὶ τὸ ἄχυρον χωρίζεται διὰ τοῦ πνεύματος λικμώμενον, οὕτως τὸ πνεῦμα διαχωριστικὴν ἔχει\n δύναμιν ἐνεργειῶν ὑλικῶν. ἐπεὶ δὲ τὰ μὲν ἐξ\n ἀγεννήτου καὶ ἀφθάρτου γέγονεν, τὰ σπερματικὰ ζωῆς, συνάγεται ὡς ὁ πυρὸς καὶ\n ἀποτίθεται, τὸ δὲ ὑλικόν, μέχρι σύνεστι τῷ κρείττονι, μένει· ὅταν δὲ ἐκείνου χωρισθῇ.\n ἀπόλλυται· ἐν ἑτέρῳ γὰρ εἶχε τὸ εἶναι. τοῦτο γοῦν χωριστικὸν μὲν δυνάμει,\n τὸ πνεῦμα. ἀναλωτικὸν δὲ τὸ πῦρ, πῦρ δὲ τὸ ὑλικὸν νοητέον. ἀλλ᾿ ἐπεὶ μὲν τὸ σῳζόμενον σίτῳ ἔοικεν, τὸ δὲ περιπεφυκὸς τῇ ψυχῇ τῷ ἀχύρῳ. καὶ\n τὸ μὲν ἀσώματον, τὸ δὲ χωριζόμενον ὑλικόν ἐστιν. ἀντέθηκεν τῷ μὲν ἀσωμάτῳ τὸ πνεῦμα,\n λεπτὸν καὶ καθαρὸν σχεδὸν ὑπὲρ νοῦν. τῷ δὲ ὑλικῷ τὸ πῦρ, οὐ πονηρὸν οὐδὲ κακὸν ὑπάρχον,\n ἀλλ᾿ ἰσχυρὸν καὶ κακοῦ καθαρτικόν· ἀγαθὴ γὰρ δύναμις τὸ πῦρ νοεῖται καὶ ἰσχυρά. φθαρτικὴ\n τῶν χειρόνων καὶ σωστικὴ τῶν ἀμεινόνων. διὸ καὶ φρόνιμον λέγεται παρὰ τοῖς προφήταις\n τοῦτο τὸ πῦρ.","english":"John says, \"I baptize you with water. But behind me comes the one who baptizes you with spirit and fire.\" He baptized no one with fire; \"but some,\" as Heracleon says, \"marked the ears of those being sealed with fire,\" having thus heard the apostolic saying. \"For the winnowing fan is in his hand to clean the threshing floor. And he will gather the grain into the storehouse, and burn the chaff with inextinguishable fire.\" Therefore, to \"through fire\" is added \"through spirit,\" because just as the grain is separated from the chaff (that is, from the material covering) by means of the spirit, and the chaff is separated by being winnowed by the spirit, so the spirit has a separating power over material activities. Since some things have come from the unbegotten and imperishable, the seminal things of life, they are gathered like wheat and stored away, while the material, as long as it is with the better, remains; but when it is separated from it, it perishes, for it had its being in the other. This, then, is the separating power, the spirit. And the consuming power is fire, and fire is to be understood as the material. But since the thing that is saved resembles grain, and that which clings to the soul resembles chaff, and the one is incorporeal, while the other is material and separable, he set against the incorporeal the spirit, fine and pure, almost beyond mind, and against the material, fire, which is not evil or bad, but strong and purifying of evil; for fire is conceived as a good and strong power, destructive of the worse and preservative of the better. Hence this fire is called wise by the prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John says, 'I baptize you with water. But behind me comes the one who baptizes you with spirit and fire.'","severity":"info","text":"Clement attributes this saying to John the Baptist; it is not found in canonical Gospels but appears in the Gospel of the Ebionites (cf. Jerome, Pelag. 3.2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πυρὶ","severity":"info","text":"Fire (πῦρ) here is interpreted as a material, purifying power, not evil but strong and purgative, aligning with Stoic and Valentinian conceptions of fire as a rational, purifying element.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heracleon","severity":"info","text":"Heracleon, a Valentinian Gnostic teacher (fl. ca. 170 CE), is cited for the practice of marking ears with fire, reflecting a ritual or symbolic interpretation of baptismal sealing.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the winnowing fan is in his hand to clean the threshing floor","severity":"info","text":"This imagery echoes the parable of the wheat and tares (cf. Matt 13:24-30) and the winnowing metaphor in the Old Testament (e.g., Isa 30:24; Hos 13:3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fire is called wise by the prophets","severity":"info","text":"Clement refers to a tradition where fire is described as 'wise' (φρόνιμον), possibly from the Old Testament (e.g., Prov 30:5 LXX) or from Stoic and Hermetic sources that personify fire as intelligent.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρόσκειται οὖν τῷ 'διὰ πυρὸς' τὸ 'διὰ πνεύματος'","severity":"info","text":"Clement adds 'through spirit' to 'through fire' to clarify the dual process: spirit separates (like winnowing), fire consumes (like burning chaff), forming a chiastic structure of purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine saying is uncertain; it may derive from apocryphal tradition or a lost Gospel.","The identity of 'the one who baptizes with spirit and fire' is ambiguous—possibly Jesus or a later figure."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"Οὕτως γοῦν καὶ ὅταν ὁ θεὸς λέγηται »πῦρ καταναλίσκον«, οὐ κακίας. ἀλλὰ δυνάμεως ὄνομα καὶ σύμβολον ἐκδεκτέον· ὡς γὰρ τὸ πῦρ ἰσχυρότατον τῶν στοιχείων καὶ πάντων κρατοῦν, οὕτω καὶ ὁ θεὸς\n παντοδύναμος καὶ παντοκράτωρ, ὁ δυνάμενος κρατῆσαι, κτίσαι, ποιῆσαι. τρέφειν, αὔξειν,\n σῴζειν, σώματος καὶ ψυχῆς ἐξουσίαν ἔχων. ὡς οὖν τῶν στοιχείων ὑπερέχει τὸ πῦρ. οὕτως\n θεῶν τε καὶ δυνάμεων καὶ ἀρχῶν ὁ παντοκράτωρ. διπλῆ\n τε ἡ δύναμις τοῦ πυρός, ἣ μὲν πρὸς δημιουργίαν καὶ πέπανσιν καρπῶν καὶ ζῴων γένεσιν καὶ\n τροφὴν ἐπιτήδειος, ἧς εἰκὼν ὁ ἥλιος, ἣ δὲ πρὸς ἀνάλωσιν καὶ φθοράν, ὡς τὸ πῦρ τὸ\n ἐπίγειον. »πῦρ« οὖν ὅταν λέγηται ὁ θεὸς\n »καταναλίσκον«, δύναμις ἰσχυρὰ καὶ ἀπροσάντητος, ᾗ μηδὲν ἀδύνατον, ἀλλὰ καὶ τὸ ἀπολέσαι\n δυνατόν. περὶ τοιαύτης δυνάμεως καὶ ὁ σωτὴρ λέγει·\n »πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν«, δηλονότι δύναμιν τῶν μὲν ἁγίων καθαρτικήν. τῶν δὲ\n ὑλικῶν, ὡς μὲν ἐκεῖνοί φασιν, ἀφανιστικήν, ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν. ἔχει δὲ\n καὶ φόβον τὸ πῦρ καὶ διάχυσιν τὸ φῶς.","english":"Thus, when God is called \"consuming fire,\" it must be understood not as a name of evil, but as a name and symbol of power. For just as fire is the strongest of the elements and prevails over all, so also God is all-powerful and all-ruling, able to rule, create, make, nourish, increase, save, having authority over body and soul. Therefore, as fire surpasses the elements, so the all-ruler surpasses gods, powers, and principalities. The power of fire is twofold: one is suited for creation, ripening of fruits, generation of animals, and nourishment, of which the sun is an image; the other is for consumption and destruction, like earthly fire. So when God is called \"consuming fire,\" it is a strong and irresistible power, to which nothing is impossible, but which is also capable of destroying. Concerning such power, the Savior also says: \"I came to cast fire upon the earth,\" clearly a power purifying the saints, and of material things, as they say, annihilating, but as we would say, disciplining. Fire also has fear, and light has diffusion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πῦρ καταναλίσκον","severity":"info","text":"The phrase 'consuming fire' is a biblical epithet for God (e.g., Deut 4:24 LXX). Clement interprets it as a symbol of divine power, not evil.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν","severity":"info","text":"Clement attributes this saying to the Savior, but it is not a canonical gospel verse. It may derive from an apocryphal tradition or a logion known to Clement.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heracleon","severity":"info","text":"Heracleon was a Valentinian Gnostic teacher (fl. ca. 170 CE). Clement cites his interpretation of baptismal fire, showing engagement with Gnostic exegesis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διπλῆ τε ἡ δύναμις τοῦ πυρός","severity":"info","text":"Clement introduces a twofold power of fire: creative (solar) and destructive (terrestrial). This binary structure frames his allegorical reading of divine fire.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παιδευτικήν","severity":"info","text":"Clement corrects the Gnostic view that fire annihilates material things, instead calling it 'disciplining' (παιδευτικήν). This reflects his pedagogical theology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν","severity":"caution","text":"The source of this saying is uncertain; it may be a misremembered or non-canonical logion. No parallel is known in the New Testament or standard apocrypha.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (ἐκεῖνοί) in 'as they say' is ambiguous; likely refers to Gnostic interpreters like Heracleon, but not specified.","The phrase 'πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν' has no clear scriptural source; its origin is uncertain."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Οὐκ ἔγραφον δὲ οἱ πρεσβύτεροι μήτε ἀπασχολεῖν βουλόμενοι τὴν διδασκαλικὴν τῆς\n παραδόσεως φροντίδα τῇ περὶ τὸ γράφειν ἄλλῃ φροντίδι, μηδὲ μὴν τὸν τοῦ προσκέπτεσθαι τὰ\n λεχθησόμενα καιρὸν καταναλίσκοντες εἰς γραφήν. τάχα\n δὲ οὐδὲ τῆς αὐτῆς φύσεως κατόρθωμα τὸ συντακτικὸν καὶ διδασκαλικὸν εἶδος εἶναι\n πεπεισμένοι τοῖς εἰς τοῦτο πεφυκόσι συνεχώρουν. τὸ\n μὲν γὰρ ἀκωλύτως καὶ μετὰ ῥύμης φέρεται ῥεῦμα τοῦ λέγοντος, καί που τάχα καὶ συναρπάσαι\n δυνάμενον, τὸ δὲ ὑπὸ τῶν ἐντυγχανόντων ἑκάστοτε βασανιζόμενον, ἀκριβοῦς τῆς ἐξετάσεως\n τυγχάνον, ἄκρας καὶ τῆς ἐπιμελείας ἀξιοῦται, καὶ ἔστιν οἷον εἰπεῖν\n ἔγγραφος διδασκαλίας βεβαίωσις, καὶ εἰς τοὺς ὀψιγόνους οὕτως διὰ τῆς συντάξεως\n παραπεμπομένης τῆς φωνῆς. ἡ γὰρ τῶν πρεσβυτέρων\n παρακαταθήκη διὰ τῆς γραφῆς λαλοῦσα ὑπουργῷ χρῆται τῷ γράφοντι πρὸς τὴν παράδοσιν\n εἰς σωτηρίαν τῶν ἐντευξομένων. καθάπερ\n οὖν ἡ μαγνῆτις λίθος τὴν ἄλλην ὕλην παραπεμπομένη μόνον ἐφέλκεται δι᾿ ἐπιτηδειότητα τὸν\n σίδηρον, οὕτως καὶ τὰ βιβλία πολλῶν ὄντων τῶν ἐντυγχανόντων τοὺς οἵους τε συνιέναι\n μόνους ἐπισπᾶται. ὁ γὰρ τῆς ἀληθείας λόγος τοῖς μὲν\n »μωρία«, τοῖς δὲ »σκάνδαλον«, ὀλίγοις δὲ »σοφία« οὕτως καὶ »δύναμις« εὑρίσκεται »θεοῦ«·\n φθόνος δὲ ἀπείη γνωστικοῦ. διὰ τοῦτο γὰρ καὶ ζητεῖ\n πότερον χεῖρον, ἀναξίῳ δοῦναι ἢ ἀξίῳ μὴ παραδοῦναι.","english":"The elders did not write, neither wishing to distract the teaching concern of the tradition by the other concern of writing, nor to consume the time for considering what would be said in writing. Perhaps they were also persuaded that the syntactical and teaching forms were not of the same nature, and they left this to those naturally suited for it. For the one flows without hindrance and with force, a stream of the speaker, and perhaps can even carry away, while the other, being examined by readers each time, receiving precise scrutiny, is deemed worthy of extreme care, and is, so to speak, a written confirmation of teaching, and thus the voice is transmitted to posterity through the composition. For the deposit of the elders, speaking through writing, uses the writer as a servant for the transmission to the salvation of those who will encounter it. Just as the magnet stone, passing over other material, draws only iron through suitability, so also books, though many encounter them, attract only those capable of understanding. For the word of truth is \"folly\" to some, \"stumbling block\" to others, but to a few it is found to be \"wisdom\" and thus \"power of God.\" May envy be absent from the gnostic. For this reason he also inquires which is worse: to give to the unworthy or not to transmit to the worthy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβύτεροι","severity":"info","text":"Here 'presbyters' likely refers to early Christian teachers or tradents of apostolic tradition, not necessarily to ordained clergy, consistent with Clement's usage elsewhere.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοῦ","severity":"info","text":"For Clement, 'gnostic' denotes the ideal Christian intellectual who possesses true knowledge, not a heretic; the phrase 'May envy be absent from the gnostic' underscores the duty to transmit teaching worthily.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μωρία ... σκάνδαλον ... σοφία ... δύναμις ... θεοῦ","severity":"info","text":"The sequence 'folly', 'stumbling block', 'wisdom', 'power of God' echoes Pauline language (1 Cor 1:18, 23; Rom 1:16; cf. 1 Cor 2:5; Eph 1:19) and reflects Clement's habit of weaving scriptural allusions into his argument.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαγνῆτις λίθος","severity":"info","text":"The magnet (lodestone) drawing only iron was a common ancient trope for selective attraction, used by Plato (Ion 533d–e) and later Christian authors to illustrate how scripture or teaching appeals only to the worthy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts oral teaching (flowing, forceful) with written composition (precise, permanent), then shifts to a metaphor of magnetic attraction and a scriptural chain, culminating in the ethical dilemma of transmitting knowledge only to the worthy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's defense of esoteric transmission and the distinction between oral and written teaching influenced later Alexandrian tradition, including Origen's views on scripture and the 'gnostic' ideal in early Christian literature.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'presbyters' is not specified; they may be earlier apostolic figures or Clement's own teachers. The phrase 'syntactical and teaching forms' (συντακτικὸν καὶ διδασκαλικὸν εἶδος) is ambiguous: it may refer to literary composition versus oral instruction, or to different genres of discourse."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"καὶ\n κινδυνεύει ὑπὸ πολλῆς τῆς ἀγάπης οὐ μόνον παντὶ τῷ προσήκοντι, ἀλλ᾿ ἔσθ᾿ ὅτε καὶ ἀναξίῳ\n λιπαρῶς δεομένῳ κοινωνήσειν, οὐ διὰ τὴν δέησιν (οὐ γὰρ φιλοδοξεῖ), ἀλλὰ διὰ τὴν ἐπιμονὴν\n τοῦ δεομένου μελετῶντος εἰς πίστιν διὰ πολλῆς τῆς δεήσεως.","english":"And it is likely that, because of great love, he will share not only with every worthy person, but sometimes even with an unworthy one who earnestly entreats him, not because of the entreaty (for he is not fond of glory), but because of the persistence of the one entreating, who through much supplication is being trained for faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κινδυνεύει","severity":"info","text":"The verb κινδυνεύει (literally 'is in danger') here conveys likelihood or probability, a softened assertion about the teacher's behavior.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπης","severity":"info","text":"ἀγάπης (love) is a key theological term in Clement, denoting selfless Christian love that motivates sharing knowledge even beyond strict worthiness.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀναξίῳ","severity":"info","text":"The distinction between worthy and unworthy recipients reflects early Christian catechetical practice, where teaching was reserved for those deemed prepared, yet Clement allows exceptions due to persistent entreaty.","cites":[],"named_sources":["Clement of Alexandria, Stromateis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the elders' teaching practice, contrasting their reluctance to write with the teacher's willingness to share orally even with the unworthy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"μελετῶντος","severity":"info","text":"The idea that persistent supplication trains for faith (μελετῶντος εἰς πίστιν) parallels Clement's pedagogical emphasis on gradual spiritual formation through discipline.","cites":[],"named_sources":["Clement of Alexandria, Paedagogus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κοινωνήσειν","severity":"caution","text":"The infinitive κοινωνήσειν (to share) is ambiguous: it could refer to sharing teaching, sacramental communion, or spiritual goods; context favors sharing of knowledge.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of κινδυνεύει is implied from the preceding passage (the elder/teacher), but not explicit here.","κοινωνήσειν may denote either intellectual or sacramental sharing."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Εἰσὶ δ᾿ οἳ λέγοντες εἶναι γνωστικοὶ τοῖς οἰκείοις φθονοῦσι μᾶλλον ἤ τοῖς ἐκτός. ὡς δὲ ἡ\n θάλασσα ἀνίεται πᾶσιν, ἀλλ᾿ ὃ μὲν νήχεται, ὃ δὲ ἐμπορεύεται, ὃ δὲ ἀγρεύει τοὺς ἰχθῦς,\n καὶ ὡς ἡ γῆ κοινή, ἀλλ᾿ ὃ μὲν ὁδεύει, ὃ δὲ ἀροῖ, θηρᾷ δὲ ἕτερος, καί τις ἄλλος μέταλλα\n ἐρευνᾷ, ὃ δὲ οἰκοδομεῖ, οὕτως καὶ τῆς γραφῆς ἀναγινωσκομένης ὃ μὲν εἰς πίστιν, ὃ δὲ εἰς\n ἦθος ὠφελεῖται, ἀφαιρεῖται δὲ ἄλλος δεισιδαιμονίαν διὰ τῆς ἐπιγνώσεως τῶν πραγμάτων·\n ὁ δὲ ἀθλητής, γνωρίσας τὸ στάδιον τὸ Ὀλυμπιακόν,\n ἐπαποδύεται τῇ διδασκαλίᾳ καὶ ἀγωνίζεται καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ\n κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσάμενος καὶ καταγωνισάμενος. ἀναγκαία γὰρ ἡ γνῶσις καὶ πρὸς ψυχῆς γυμνασίαν καὶ πρὸς\n σεμνότητα ἤθους, ἀξιεντρεπτοτέρους ποιοῦσα τοὺς πιστοὺς καὶ τῶν πραγμάτων ἀκριβεῖς\n θεατάς. ὡς γὰρ οὐκ ἔστι πιστεῦσαι ἄνευ κατηχήσεως, οὕτως οὐδὲ καταλαβέσθαι ἄνευ\n γνώσεως.","english":"There are some who claim to be gnostics but begrudge their own people more than outsiders. But just as the sea is open to all—one swims, another sails, another fishes—and just as the land is common—one walks, another plows, another hunts, and someone else mines, and another builds—so also when Scripture is read, one is benefited toward faith, another toward character, while another has superstition removed through the understanding of things. And the athlete, having recognized the Olympic stadium, strips for the teaching, contends, and becomes victorious, having outwitted and overcome the opponents who attack and run down the gnostic way. For knowledge is necessary both for the training of the soul and for dignity of character, making the faithful more properly disposed and accurate observers of things. For just as it is impossible to believe without catechesis, so it is impossible to comprehend without knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The sea and land analogies illustrate that Scripture, though one, yields diverse benefits: faith, character, removal of superstition. This aligns with Clement's pedagogical principle of accommodating different hearers.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοί","severity":"info","text":"Here 'gnostics' refers to those claiming superior knowledge, not necessarily the later sect. Clement critiques their envy toward insiders, contrasting them with true knowledge.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The Olympic stadium metaphor reflects the cultural context of athletic contests. 'Strips for the teaching' (ἐπαποδέεται τῇ διδασκαλίᾳ) evokes athletes disrobing for competition, symbolizing readiness for spiritual struggle.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from critique of false gnostics to a series of analogies (sea, land, Scripture) and culminates in the athlete image, reinforcing the necessity of knowledge for spiritual training.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that Scripture benefits readers differently echoes 1 Corinthians 12:7-11 (diverse gifts) and Clement's own Stromateis, where he argues that Scripture yields varied fruits according to the reader's capacity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage was cited by later Byzantine commentators to defend allegorical interpretation, emphasizing that Scripture's multiple senses serve different spiritual needs.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who claim to be gnostics' is ambiguous: they may be rival Christian teachers or a generic strawman. The reading taken treats them as a foil for true knowledge."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Ὄν των γὰρ εὐχρήστων καὶ ἀναγκαίων εἰς σωτηρίαν, οἷον πατρὸς καὶ υἱοῦ καὶ\n ἁγίου πνεύματος, ἀλλὰ καὶ τῆς ἡμετέρας ψυχῆς. δεῖ πάντως καὶ τὸν περὶ αὐτῶν λόγον, ὅς\n ἐστι γνωστικός, εὔχρηστον ὁμοῦ καὶ ἀναγκαῖον τυγχάνειν. τοῖς δὲ καὶ τὴν προστασίαν ἐπανῃρημένοις τοῦ ὠφελεῖν εὔχρηστος ἡ πολυπειρία\n πρὸς τὸ μὴ διαλαθεῖν τι τῶν δοκούντων παρ᾿ ἄλλοις ἀναγκαίως καὶ πολυμαθῶς ἐπεγνῶσθαι.\n φέρει δὲ καὶ ἄλλως συγγυμνασίαν ψυχῆς ζητητικῆς ἡ\n τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις. καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθητήν,\n περισαλπίζεσθαι πάντοθεν ἤδη προμεμελετηκότα τοῖς πολεμικοῖς ὀργάνοις.","english":"Of the things that are useful and necessary for salvation, such as Father, Son, and Holy Spirit, and also our own soul, the account concerning them, which is gnostic, must necessarily be both useful and necessary. For those who have taken upon themselves the duty of benefiting others, wide experience is useful in order not to miss anything that seems to have been necessarily and learnedly recognized by others. The exposition of heterodox teaching also provides, in another way, exercise for an inquiring soul. And it keeps the student undeceived regarding the truth, since he has already practiced being surrounded on all sides by the instruments of war.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The triad Father, Son, and Holy Spirit is presented as among the 'useful and necessary' things for salvation, alongside the human soul. This pairing of the Trinity with the soul reflects Clement's integration of theological and anthropological concerns.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses 'gnostic' here to denote the true, esoteric knowledge of Christian teaching, not the heretical Gnostic systems. The 'gnostic account' is the higher, spiritual interpretation necessary for salvation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑτεροδόξου διδασκαλίας","severity":"info","text":"Clement refers to 'heterodox teaching' as a tool for intellectual exercise and for safeguarding the student against deception. This reflects the Alexandrian catechetical practice of engaging with rival schools to fortify orthodox doctrine.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πολεμικοῖς ὀργάνοις","severity":"info","text":"The military metaphor of being 'surrounded on all sides by the instruments of war' echoes Clement's Stromateis, where he compares the study of diverse philosophies to training for battle. It underscores the defensive purpose of wide learning.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρει δὲ καὶ ἄλλως","severity":"info","text":"This phrase marks a transition from the necessity of gnostic knowledge for teachers to a secondary benefit: the exposition of heterodoxy provides mental exercise and protects the student. The structure is additive, not contrastive.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἡμετέρας ψυχῆς' could be read as 'our soul' (collective Christian) or 'my soul' (authorial); the translation takes it as collective. The Coptic text is not extant here; the Greek is the base."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Τοῦ γνωστικοῦ μόνου, καθάπερ λέγουσι τὴν Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων, ὁ βίος καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ\n λόγου, οὐδὲ ἐχθρὸν ἔχοντος τὸ παράπαν, ἀλλὰ καὶ φθόνου καὶ μίσους καὶ βλασφημίας πάσης\n καὶ διαβολῆς ἐκτὸς ὄντος.","english":"The life of the gnostic alone, just as they say Crete is barren of destructive beasts, is pure from every evil deed and thought and word, having no enemy at all, but being also beyond all envy and hatred and blasphemy and slander.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ γνωστικοῦ μόνου","severity":"info","text":"The phrase 'the gnostic alone' identifies the ideal Christian as the exclusive subject of the purity described, a key theme in Clement's distinction between the simple believer and the advanced gnostic.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων","severity":"info","text":"The claim that Crete is barren of destructive beasts is a proverbial saying, attested in ancient sources such as Aristotle and Pliny, used here to illustrate the gnostic's life free from evil.","cites":[],"named_sources":["Aristotle History of Animals","Pliny Natural History"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοῦ","severity":"info","text":"Clement uses 'gnostic' to denote the spiritually advanced Christian who possesses true knowledge (gnosis), not a follower of Gnostic heresies.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ λόγου","severity":"info","text":"The triadic structure (deed, thought, word) echoes a common ethical pattern in Clement's writings, emphasizing comprehensive purity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φθόνου καὶ μίσους καὶ βλασφημίας πάσης καὶ διαβολῆς","severity":"info","text":"This list of vices (envy, hatred, blasphemy, slander) reflects early Christian moral teaching and was later cited in ascetic literature as marks of the perfect life.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'just as they say' (καθάπερ λέγουσι) does not specify a source for the Cretan proverb, leaving open whether Clement expects readers to recognize a common saying or a specific author."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Ἐν πολλῷ δὲ τῷ βίῳ μακαριστὸς οὐ διὰ τὸ μακρὸν [γενόμενος] ζῆν, ᾧ γε καὶ διὰ τὸ ζῆσαι\n εὖ ὑπῆρξεν ἀξίῳ τοῦ ζῆν ἀεὶ γενέσθαι. οὐδένα λελύπηκεν. ὅτι μὴ τῷ λόγῳ παιδεύων τοὺς ἡλκωμένους τὴν καρδίαν. καθάπερ μέλιτι σωτηρίῳ,\n γλυκεῖ τε ὄντι καὶ δηκτικῷ. ὥστε παντὸς μᾶλλον ὁ γνωστικὸς τὸ πρέπον ἂν μετὰ τοῦ κατὰ\n λόγον φυλάσσοι. τοῦ γὰρ ἐμπαθοῦς παντὸς\n περιτμηθέντος καὶ περιαιρεθέντος ἁπάσης τῆς ψυχῆς τῷ κρατίστῳ, καθαρῷ γενομένῳ καὶ\n ἠλευθερωμένῳ εἰς υἱοθεσίαν, τοῦ λοιποῦ σύνεστίν τε καὶ βιοῖ.","english":"In a long life, one is not blessed because of having lived long, but because living well has made him worthy of living forever. He has grieved no one, except by instructing with reason those whose hearts are wounded, like healing honey, which is both sweet and sharp. So more than anyone, the gnostic would preserve what is fitting together with what is according to reason. For when every passion has been cut away and removed from the whole soul, with its best part having become pure and freed for adoption, from then on he dwells with it and lives.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening contrasts mere longevity with blessedness derived from living well, a theme common in Greek moral philosophy and early Christian reflection on the afterlife.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The gnostic is Clement's ideal Christian, one who has attained true knowledge (gnōsis) and lives a life of moral and intellectual perfection.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μέλιτι σωτηρίῳ","severity":"info","text":"The image of honey as both sweet and sharp (or biting) may echo Proverbs 16:24 (LXX: 'honeycomb') or the medicinal use of honey in patristic literature, but no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"υἱοθεσίαν","severity":"info","text":"Adoption (υἱοθεσία) here likely refers to spiritual adoption as children of God, a Pauline concept (cf. Rom 8:15, Gal 4:5) developed in Alexandrian theology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (blessedness through living well) to specific gnostic behavior (grieving none but by healing instruction) and concludes with the soul's purification and adoption.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γενόμενος","severity":"caution","text":"The bracketed γενόμενος in the Greek is a conjectural insertion; the manuscript tradition may lack it, affecting the syntax of the opening clause.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ κρατίστῳ' (the best part) could refer to the rational part of the soul or to the gnostic himself; the translation takes it as the soul's best part.","The exact referent of 'αὐτῷ' (with it) in the final clause is ambiguous: it may be the soul or the best part; the translation assumes the soul."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"Πυθαγόρας ἠξίου μὴ μόνον λογιώτατον, ἀλλὰ καὶ πρεσβύτατον ἡγεῖσθαι τῶν σοφῶν τὸν\n θέμενον τὰ ὀνόματα τοῖς πράγμασι. δεῖ τοίνυν τὰς\n γραφὰς ἀκριβῶς διερευνωμένους, ἐπειδὴ ἐν παραβολαῖς εἰρῆσθαι ἀνωμολόγηνται. ἀπὸ τῶν\n ὀνομάτων θηρᾶσθαι τὰς δόξας, ἃς τὸ ἅγιον πνεῦμα περὶ τῶν πραγμάτων ἔχον. εἰς τὰς λέξεις\n ὡς εἰπεῖν τὴν αὑτοῦ διάνοιαν ἐκτυπωσάμενον, διδάσκει. ἵνα ἡμῖν ἀκριβῶς \n ἐξεταζόμενα διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα, τὸ δ᾿ ἐγκεκρυμμένον ἐν\n πολλοῖς τοῖς σκέπουσι ψηλαφώμενον καὶ καταμανθανόμενον ἐκφαίνηται καὶ ἀναλάμψῃ.\n [οὕτ]ὡς γὰρ καὶ ὁ μόλιβδος τοῖς τρίβουσιν ἐξανθεῖ\n λευκὸν ἐκ μέλανος, τὸ ψιμύθιον. οὕτως καὶ ἡ γνῶσις, φέγγος καὶ λαμπρότητα καταχέουσα τῶν\n πραγμάτων, ἡ τῷ ὄντι θεία σοφία εἴη ἄν, τὸ φῶς τὸ εἰλικρινές, τὸ φωτίζον τοὺς καθαροὺς\n τῶν ἀνθρώπων ὡς κόρην ὀφθαλμοῦ εἰς ὄψιν καὶ κατάληψιν τῆς ἀληθείας βεβαίαν.","english":"Pythagoras thought it proper to consider not only the most learned but also the most ancient of the wise to be the one who gave names to things. Therefore, one must examine the scriptures accurately, since they are acknowledged to have been spoken in parables. From the names, the opinions are to be hunted down, which the Holy Spirit holds concerning things. Having, so to speak, stamped his own thought into the words, he teaches. So that, when examined accurately by us, the names spoken in many senses may be sifted, and the hidden thing, felt out and learned amid many coverings, may be revealed and shine forth. For just as lead, when rubbed, blossoms forth white from black—the white lead—so also knowledge, pouring light and brightness over things, would be truly divine wisdom, the pure light, which illuminates the pure among men like the pupil of an eye for sight and for a firm comprehension of the truth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πυθαγόρας","severity":"info","text":"Clement invokes Pythagoras as an authority on naming, a common trope in Middle Platonic and Neopythagorean thought. The idea that the name-giver is the oldest and wisest sage reflects the Greek philosophical tradition of the 'θεσμοθέτης' (lawgiver) of language.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραβολαῖς","severity":"info","text":"παραβολαῖς (parables) here refers to the figurative or allegorical mode of scriptural speech, not necessarily the Gospel parable genre. Clement insists that because scripture is parabolic, names must be examined for multiple meanings.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἅγιον πνεῦμα","severity":"info","text":"The phrase 'Holy Spirit' as the source of scriptural meaning is a standard Christian claim, but Clement here aligns it with the Pythagorean notion of a primordial name-giver, blending Hellenic and biblical authority.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψιμύθιον","severity":"info","text":"The simile of lead turning white when rubbed (producing ψιμύθιον, white lead) is a known alchemical or metallurgical observation. Clement uses it to illustrate how hidden knowledge (γνῶσις) emerges from obscurity into light.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a Pythagorean principle (naming) to an exegetical method (hunting opinions from names) and concludes with a simile (lead to white lead) that reinforces the epistemological claim: knowledge illuminates hidden truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's allegorical hermeneutics here influenced later Alexandrian exegesis, especially Origen's theory of scriptural senses. The image of names as 'coverings' (σκέπουσι) anticipates the patristic notion of the 'letter' veiling the 'spirit'.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at [οὕτ]ὡς; the reading 'οὕτως' is a standard restoration. The phrase 'τὸ φῶς τὸ εἰλικρινές' could be read as either 'the pure light' (attribute) or 'the light, the pure' (apposition); the translation opts for the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Ἀναψάμενοι τοίνυν τῆς ἀρχῆς τοῦ φωτὸς ἐκείνου ἐκ τοῦ πόθου τοῦ περὶ αὐτὸ\n αὐτῷ ὡς ἔνι μάλιστα ἐξομοιοῦσθαι πειρώμενοι, φωτὸς ἔμπλεοι, φῶτες\n Ἰσραηλῖται τῷ ὄντι γινόμεθα. φίλους γὰρ εἶπεν καὶ\n ἀδελφοὺς τοὺς ἐχομένους τῆς πρὸς τὸ θεῖον ἀφομοιώσεως κατὰ ἐπιθυμίαν καὶ δίωξιν.","english":"Therefore, having kindled ourselves from the source of that light, and from the longing for it, striving to become as like it as possible, we become full of light, truly Israelites of light. For he called those who cling to the assimilation to the divine according to desire and pursuit friends and brothers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φωτὸς ἔμπλεοι, φῶτες Ἰσραηλῖται","severity":"info","text":"Clement redefines 'Israelite' spiritually as 'full of light' (φωτὸς ἔμπλεοι), equating true Israel with those assimilated to the divine light, not ethnic descent.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The phrase 'source of that light' (ἀρχῆς τοῦ φωτὸς ἐκείνου) likely refers to the divine Logos or God, a common theme in Clement's theology of illumination.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The idea of assimilation to God (ἀφομοίωσις τῷ θεῷ) echoes Plato's Theaetetus 176b and is central to Middle Platonic and early Christian ethics.","cites":[],"named_sources":["Plato 4th cent. BCE"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φίλους γὰρ εἶπεν καὶ ἀδελφοὺς","severity":"info","text":"The reference to 'friends and brothers' may allude to Matthew 12:50 or John 20:17, where Christ calls disciples by such terms, though no direct quotation is given.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage forms a logical chain: kindling from light → striving for likeness → becoming 'Israelites of light' → divine naming of such as friends and brothers.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' (εἶπεν) in 'he called those who cling... friends and brothers' is ambiguous: it could be Christ, Moses, or a scriptural author; Clement does not specify."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"* * ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο, φωνὰς καί τινας ὄψεις ἁγίων φασμάτων\n ἔχοντες , ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος ἅπας διδασκαλίας καὶ δυνάμεως\n θεϊκῆς καταξιωθήσεται.","english":"Places that are pure and meadows received them, having voices and certain visions of holy apparitions, while a man who is thoroughly purified will be deemed worthy of divine teaching and power in his entirety.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο","severity":"info","text":"The clause 'which pure places and meadows received' likely refers to the souls or divine lights mentioned in the previous passage, now received in pure locations, echoing Platonic or Philonic notions of a purified afterlife.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φωνὰς","severity":"info","text":"The term 'voices' (φωνὰς) here likely refers to divine utterances or oracles, consistent with Clement's use of φωνή for scriptural or prophetic speech.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φασμάτων","severity":"info","text":"The word 'apparitions' (φασμάτων) can denote visions of divine beings or angels, a term used in Hellenistic Jewish and Christian apocalyptic literature.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος","severity":"info","text":"The phrase 'holy apparitions' (ἁγίων φασμάτων) may allude to biblical theophanies, such as those in Exodus or Ezekiel, where purified individuals see divine visions.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καθαρός","severity":"info","text":"Clement's emphasis on purity (καθαρός) and purification (κεκαθαρμένος) reflects contemporary Middle Platonic and Christian ascetic ideals, where moral and ritual purity enables access to divine knowledge.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος","severity":"info","text":"The contrast between 'places' (τόποι) and 'man' (ἄνθρωπος) structures the passage: the former receive visions passively, while the latter, through thorough purification, actively attains divine teaching and power.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'them' (ἣν) is unclear; it may refer to 'light' or 'souls' from the previous passage.","The phrase 'voices and certain visions' could be read as two separate phenomena or as hendiadys for 'audible visions'."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Οἶδα δὲ ἐγὼ ὅτι τὰ τῆς γνώσεως μυστήρια τοῖς μὲν πολλοῖς χλεύην φέρει καὶ μάλιστα μὴ\n κεκαττυμένα σοφιστικῇ τροπολογίᾳ. τοὺς δὲ ὀλίγους καθάπερ φῶς ἐπεισενεχθὲν ἐξαίφνης\n συμποσίῳ τινὶ συνηρεφεῖ ἐκπλήξει τὰ πρῶτα, ἔπειτα ἐθίσαντες καὶ συντραφέντες καὶ\n ἐγγυμνα σάμενοι τῷ λογισμῷ ὡς ὑφ᾿ ἡδονῆς εὐφραινόμενοι καὶ\n ἀγαλλιώμενοι * * τὸν κύριον. ὡς γὰρ ἡ \n ἡδονὴ τὴν τῆς ἀλγηδόνος ἀπαλλαγὴν οὐσίαν ἔχει, οὕτως ἡ γνῶσις τῆς ἀγνοίας τὴν\n ὑπεξαίρεσιν. ὡς γὰρ οἱ μάλιστα καθεύδοντες οἴονται\n μάλιστα ἐγρηγορέναι, ἐναργεστέραις ὑποπίπτοντες καὶ ἀπερισπάστοις ταῖς ὄναρ φαντασίαις,\n οὕτως οἱ μάλιστα ἀγνοοῦντες μάλιστα εἰδέναι νομίζουσι. \n μακάριοι δὲ οἱ ἐξ ύπνου τοῦδε καὶ τῆς παραφροσύνης\n ἀνεγειρόμενοι καὶ ἀναβλέψαντες τὸ φῶς καὶ τὴν ἀλήθειαν.","english":"I know that the mysteries of knowledge bring mockery to the many, especially when not stitched together with sophistic allegory. But to the few, like light suddenly brought into a darkened banquet, they cause astonishment at first; then, having become accustomed, nurtured, and trained in reasoning, they rejoice and exult as if from pleasure * * the Lord. For just as pleasure has as its substance the removal of pain, so knowledge has the removal of ignorance. For just as those who are most asleep think they are most awake, falling upon more vivid and undisturbed dream visions, so those who are most ignorant think they know most. Blessed are those who wake from this sleep and this madness and look upon the light and the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς γνώσεως μυστήρια","severity":"info","text":"The phrase 'mysteries of knowledge' echoes the language of Greco-Roman mystery cults, but Clement redefines it for Christian gnosis as esoteric teaching accessible only to the purified.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χλεύην","severity":"info","text":"χλεύην (mockery) is a rare word in Clement, used here to contrast the derision of the many with the astonishment of the few, reinforcing the elitist epistemology of the Eclogae.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς γὰρ οἱ μάλιστα καθεύδοντες","severity":"info","text":"The analogy of sleepers who think they are awake parallels Plato's Theaetetus 158b–d, where dreaming and waking are indistinguishable; Clement adapts this to contrast ignorance with gnosis.","cites":[],"named_sources":["Plato Theaetetus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μακάριοι δὲ","severity":"info","text":"The concluding beatitude 'Blessed are those who wake' forms a rhetorical climax, shifting from argument to exhortation, a common structural pattern in Clement's protreptic passages.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν κύριον","severity":"caution","text":"The Greek has a lacuna before 'τὸν κύριον' (the Lord), indicated by asterisks in the edition; the English draft supplies no verb, leaving the syntax incomplete. The original likely read 'rejoice and exult in the Lord' or similar.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σοφιστικῇ τροπολογίᾳ","severity":"info","text":"Clement criticizes 'sophistic allegory' as a method of exegesis that panders to the many, contrasting it with his own allegorical method rooted in Scripture and tradition, as seen in the Stromateis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna before 'τὸν κύριον' leaves the exact verb of rejoicing uncertain; the English draft supplies no restoration.","The phrase 'συμποσίῳ τινὶ συνηρεφεῖ' (a darkened banquet) may allude to a specific literary or ritual setting, but no clear source is identified."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Δεῖ τοίνυν ἐπ᾿ ἴσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθητὴν καὶ τῷ πόθῳ τὴν πίστιν\n ἐγκαταμίξαντα γυμνάζειν καὶ μελετᾶν, ἑκάστοτε πρὸς ἑαυτὸν τὴν τῶν θεωρημάτων ἀλήθειαν\n ἐξετάζοντα· ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ\n καὶ εἰς τὰς τῶν πέλας ζητήσεις καθιέναι· ἐπεὶ καὶ οἱ νεοττοὶ προαποπειρῶνται τοῦ πετάσαι\n ἐπὶ τῆς καλιᾶς γυμνάσαντες τὰ πτερά.","english":"Therefore the one who wishes must have the disciple obedient on equal terms, and, having mingled faith with desire, must exercise and practice, each time examining for himself the truth of the theorems; and when it seems to him to be well, then indeed he should descend into the inquiries of his neighbors; for even young birds first try to spread their wings, having exercised them in the nest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δεῖ τοίνυν ἐπ᾿ ἴσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθητὴν","severity":"info","text":"The opening phrase stresses the necessity of the disciple's obedience on equal terms, likely referring to the mutual commitment between teacher and student in Clement's pedagogical framework.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεωρημάτων","severity":"info","text":"The term 'theōrēmatōn' (theorems) here denotes the objects of intellectual contemplation, central to Clement's concept of gnostic knowledge.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νεοττοὶ προαποπειρῶνται τοῦ πετάσαι ἐπὶ τῆς καλιᾶς γυμνάσαντες τὰ πτερά","severity":"info","text":"The simile of young birds practicing flight in the nest echoes a common pedagogical topos in Greek literature, e.g., Plato's 'Phaedrus' 251b, where the soul's wings are exercised.","cites":[],"named_sources":["Plato Phaedrus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ καὶ εἰς τὰς τῶν πέλας ζητήσεις καθιέναι","severity":"info","text":"This conditional clause marks a two-stage progression: internal mastery of truth first, then engagement with others' inquiries, structuring the passage as a logical sequence.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πόθῳ τὴν πίστιν ἐγκαταμίξαντα","severity":"info","text":"The mingling of faith (pistis) with desire (pothos) reflects Clement's integration of affective and cognitive elements in the pursuit of gnosis, a theme in his 'Stromateis'.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πειθόμενον","severity":"caution","text":"The phrase 'to peithomenon' (the obedient) could be read as neuter or masculine; the translation takes it as masculine ('the disciple'), but a neuter reading ('that which is persuaded') is grammatically possible, though context favors the former.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πειθόμενον' is ambiguous in gender; the translation assumes masculine, but a neuter reading is grammatically possible.","The clause 'ἐπ᾿ ἴσης' may mean 'on equal terms' or 'equally'; the translation opts for the former, implying reciprocity between teacher and student."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ἡ γὰρ ἀρετὴ ἡ γνωστικὴ πανταχοῦ καλὸν καὶ πρᾶον καὶ ἀβλαβὲς καὶ ἄλυπον καὶ μακάριον καὶ\n παρεσκευασμένον ἄριστα μὲν ὁμιλεῖν παντὶ τῷ θείῳ, ἄριστα δ᾿ ἀνθρώποις, θεωρητικὸν ὁμοῦ\n καὶ πρακτικόν, ἄγαλμα θεῖον τὸν ἄνθρωπον κατασκευάζουσα καὶ φιλόκαλον ἀπεργαζομένη δι᾿\n ἀγάπης· τὸ γὰρ καλὸν ὡς ἐκεῖ σοφίᾳ θεωρητὸν καὶ\n νοητόν, ἐνταῦθα σωφροσύνῃ καὶ δικαιοσύνῃ διὰ πίστεως πρακτόν, ἐν σαρκὶ μελετήσαντος\n ἀγγελικὴν ὑπουργίαν, ὥσπερ ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι τὸν νοῦν\n καθιερώσαντος.","english":"For the gnostic virtue is everywhere beautiful, gentle, harmless, painless, and blessed, and is supremely prepared to consort with all that is divine in the best manner, and with human beings in the best manner as well, being both contemplative and practical, fashioning the human being as a divine image and rendering him a lover of beauty through love; for the beautiful is there contemplated by wisdom and intelligible, here it is made practicable by temperance and justice through faith, when one has practiced angelic service in the flesh, having consecrated the mind in the body as in a transparent and undefiled place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴ ἀρετή","severity":"info","text":"The phrase 'gnostic virtue' is a technical term in Clement, denoting the perfected Christian knowledge that integrates contemplation and practice.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The virtue is described as both contemplative and practical, fashioning the human as a divine image (ἄγαλμα θεῖον) through love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The contrast between the beautiful as intelligible (σοφίᾳ θεωρητόν) and as practicable through temperance and justice echoes Platonic and Stoic ethical frameworks adapted by Clement.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a section on the preparation of the disciple, moving from external practice to internal consecration of the mind in the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγγελικὴν ὑπουργίαν","severity":"info","text":"The phrase 'angelic service' may allude to the angelic life or to liturgical service, reflecting Clement's ascetic ideal of imitating angels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι' could be read as the body being a transparent and undefiled place for the mind, or as the mind being consecrated in a body that is such a place; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Πρὸς δὲ Τατιανὸν λέγοντα εὐκτικὸν εἶναι τὸ »γενηθήτω φῶς« λεκτέον· εἰ τοίνυν εὐχόμενος\n ᾔδει τὸν ὑπερκείμενον θεόν, πῶς λέγει »ἐγὼ θεὸς καὶ πλὴν ἐμοῦ ἄλλος οὐδείς«;","english":"Against Tatian, who says that \"Let there be light\" is a prayer, it must be said: if, then, he who was praying knew the God above, how does he say, \"I am God, and besides me there is no other\"?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Πρὸς δὲ Τατιανὸν","severity":"info","text":"Tatian (ca. 120–180 CE) was a second-century Christian apologist and a pupil of Justin Martyr, later associated with encratite and gnosticizing views. Clement here refutes Tatian's interpretation of the Genesis creation account.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενηθήτω φῶς","severity":"info","text":"This phrase quotes Genesis 1:3 (LXX: καὶ εἶπεν ὁ θεός· γενηθήτω φῶς). Tatian apparently read the imperative as a prayer addressed to a higher God, a view Clement rejects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ θεὸς καὶ πλὴν ἐμοῦ ἄλλος οὐδείς","severity":"info","text":"This saying is not a direct biblical quotation but may echo the divine self-assertion in Isaiah 45:5–6 or similar monotheistic declarations. Clement uses it to argue that the speaker in Genesis claims absolute divinity, contradicting Tatian's subordinationist reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐκτικὸν","severity":"info","text":"εὐκτικόν (from εὔχομαι, 'to pray') means 'of the nature of a prayer' or 'prayer-like'. Tatian classified the imperative 'Let there be light' as a prayer, implying a higher deity to whom it is addressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς δὲ Τατιανὸν ... λεκτέον","severity":"info","text":"This passage is a brief polemical unit within the Eclogae, structured as a refutation: Clement states Tatian's position, then counters with a logical dilemma based on the speaker's self-identification as the sole God.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τατιανὸν","severity":"info","text":"Tatian's works survive only in fragments; his interpretation of Genesis as involving a prayer to a higher God is known chiefly through Clement's refutation here. This passage thus preserves a lost exegetical tradition.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of 'I am God, and besides me there is no other' is not explicit in the Greek; Clement assumes it is the same figure who says 'Let there be light' (the creator God of Genesis), but Tatian may have distinguished them."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Εἶπε μὲν ὡς κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων ῥημάτων, λόγῳ κολαζομένων καὶ\n παιδευομένων· ἔφασκεν δὲ καὶ διὰ τὰς τρίχας κολάζεσθει καὶ τὸν κόσμον τὰς γυναῖκας ὑπὸ\n δυνάμεως τῆς ἐπὶ τούτοις τεταγμένης, ἣ καὶ τῷ Σαμψὼν δύναμιν παρεῖχε ταῖς θριξίν, ἥτις\n κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρμώσας.","english":"He said that there are punishments for blasphemies, nonsense, and licentious words, which are chastised and disciplined by reason. And he also asserted that women are punished for their hair and adornment by a power appointed over these matters, which also provided Samson with strength in his hair, and which punishes those who, through the adornment of their hair, rush into fornication.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων ῥημάτων","severity":"info","text":"The passage lists three categories of punishable speech: blasphemies, nonsense, and licentious words. The Greek terms βλασφημιῶν, φλυαρίας, and ἀκολάστων ῥημάτων are distinct, with φλυαρίας implying idle talk or folly.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγῳ","severity":"info","text":"The dative λόγῳ is ambiguous: it could mean 'by reason' (as in rational discourse) or 'by the Word' (divine Logos). The English draft adopts 'by reason', but a theological reading is possible in Clement's context.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμψὼν","severity":"info","text":"Samson's hair is a biblical reference (Judges 16). Clement uses it to illustrate a power associated with hair, linking the Nazirite vow (which forbade cutting hair) to divine strength. This reflects a typological reading common in Alexandrian exegesis.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δυνάμεως τῆς ἐπὶ τούτοις τεταγμένης","severity":"info","text":"The idea of a specific power appointed over hair and adornment echoes Clement's Paedagogus (2.10), where he condemns female vanity. This suggests a consistent theme in Clement's moral teaching.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρμώσας","severity":"info","text":"Clement's association of hair adornment with fornication and divine punishment influenced later ascetic literature, such as the Apophthegmata Patrum, where hair is a symbol of vanity. This passage is cited in patristic studies on gender and sin.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔφασκεν δὲ καὶ διὰ τὰς τρίχας κολάζεσθει","severity":"caution","text":"The verb κολάζεσθει is a variant spelling of κολάζεσθαι (middle/passive infinitive). The text may be corrupt; the sense 'to be punished' is clear, but the exact form is uncertain. The English draft treats it as passive.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dative λόγῳ could be instrumental ('by reason') or refer to the divine Logos; the English draft chooses the former.","The verb form κολάζεσθει is a variant spelling; the intended voice (middle or passive) is ambiguous but the translation assumes passive."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Καθάπερ ἀγαθοῦ ἀπορροίᾳ ἀγαθύνονται, οὕτως καὶ κακοῦ κακοῦνται. καλὴ ἡ\n κρίσις τοῦ θεοῦ, ἥ τε διάκρισις ἡ τῶν πιστῶν ἀπὸ τῶν ἀπίστων ἥ τε πρόκρισις ὑπὲρ τοῦ μὴ\n μείζονι περιπεσεῖν κρίσει ἥ τε κρίσις παίδευσις οὖσα.","english":"Just as by the outflow of the good they are made good, so also by that of the evil they are made evil. The judgment of God is beautiful, both the separation of the faithful from the unbelievers and the preference for not falling into a greater judgment, and the judgment which is a discipline.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καθάπερ ἀγαθοῦ ἀπορροίᾳ ἀγαθύνονται, οὕτως καὶ κακοῦ κακοῦνται","severity":"info","text":"The opening analogy of being 'made good' or 'made evil' by an outflow (ἀπορροίᾳ) reflects a Stoic or Middle Platonic concept of material effluences affecting moral states, adapted here to a Christian framework of divine judgment.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρίσις","severity":"info","text":"The Greek κρίσις is used three times in this passage, each with a distinct nuance: (1) judgment as separation (διάκρισις), (2) judgment as preference (πρόκρισις), and (3) judgment as discipline (παίδευσις). This polysemy is central to Clement's argument.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀπορροίᾳ","severity":"info","text":"The concept of 'outflow' (ἀπορροία) appears in Stoic physics (e.g., Chrysippus) and in Philo of Alexandria, where it describes the diffusion of divine power. Clement likely adapts this to explain moral causation through participation in good or evil.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καλὴ ἡ κρίσις τοῦ θεοῦ","severity":"info","text":"The phrase 'the judgment of God is beautiful' (καλὴ ἡ κρίσις τοῦ θεοῦ) introduces a tripartite definition of judgment (separation, preference, discipline), which structures the remainder of the passage as an exegetical expansion.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κρίσις παίδευσις","severity":"info","text":"Clement's identification of judgment as discipline (παίδευσις) anticipates later Alexandrian theology, especially Origen's view of suffering as pedagogical. This passage is cited in modern studies of Clement's eschatology as evidence of a non-retributive theory of punishment.","cites":[],"named_sources":["Eric Osborn 2005"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἥ τε πρόκρισις ὑπὲρ τοῦ μὴ μείζονι περιπεσεῖν κρίσει","severity":"caution","text":"The phrase 'preference for not falling into a greater judgment' is ambiguous: it may refer to the believer's choice to accept divine discipline now to avoid harsher punishment later, or to God's preferential selection of the faithful. The Greek syntax allows both readings.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρόκρισις ὑπὲρ τοῦ μὴ μείζονι περιπεσεῖν κρίσει' is ambiguous between a human act of preferring lesser judgment and a divine act of preferential selection. The translation opts for the former, but the latter is possible.","The referent of 'the evil' (κακοῦ) in the opening analogy is unclear: it could be an evil principle, evil actions, or evil persons. The translation assumes a general moral quality."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Ἡ γραφή φησι τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ, ὑφ᾿ οὗ παιδεύεσθαί τε\n καὶ αὔξειν, »καὶ ἔσονται«, φησίν, »ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα\n πιστοί.« \n Διὸ καὶ Πέτρος ἐν τῇ Ἀποκαλύψει φησί· »καὶ ἀστραπὴ\n πυρὸς πηδῶσα ἀπὸ τῶν βρεφῶν ἐκείνων καὶ πλήσσουσα τοὺς ὀφθαλμοὺς τῶν γυναικῶν·«\n ἐπεὶ ὁ δίκαιος »ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει\n καὶ κρίνει ἔθνη.«","english":"The Scripture says that the exposed infants are handed over to a guardian angel, by whom they are educated and grow, \"and they will be,\" it says, \"like those of a hundred years here, the faithful.\" Therefore also Peter in the Apocalypse says: \"and a flash of fire leaping from those infants and striking the eyes of the women;\" since the righteous man \"shines forth like a spark through a reed and judges nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ βρέφη τὰ ἐκτεθέντα","severity":"info","text":"The phrase 'exposed infants' refers to abandoned newborns, a practice Clement addresses in a Christian context of angelic guardianship.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα πιστοί","severity":"info","text":"This quotation likely derives from an apocryphal or lost source, possibly related to traditions about the longevity of the faithful in the afterlife.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῇ Ἀποκαλύψει","severity":"info","text":"Clement cites the Apocalypse of Peter, a non-canonical early Christian text, as authoritative for the image of a flash of fire from infants striking women's eyes.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀστραπὴ πυρὸς πηδῶσα","severity":"info","text":"The 'flash of fire' motif appears in apocalyptic literature as a punitive or revelatory element; here it underscores the infants' righteous power.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει","severity":"info","text":"The simile of a spark through reed echoes biblical imagery (e.g., Isaiah 1:31 LXX) and is used to describe the righteous man's sudden judgment.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ καὶ","severity":"info","text":"The connective 'Therefore also' links the preceding scriptural claim about infants to the Petrine citation, reinforcing the argument for angelic education.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation ('and they will be...') is not identified; it may be from a lost apocryphon or Clement's own paraphrase.","The phrase 'the righteous man shines forth like a spark through a reed' could be a proverb or a citation from an unknown text."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"»Μετὰ ὁσίου ὁσιωθήσῃ.« κατὰ αἶνον ὁσίων δεδόξασται τὸ ὄνομά σου, κατ᾿ ἐπίγνωσιν ἡμῶν\n δοξαζομένου τοῦ θεοῦ [κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν]. οὕτω καὶ τὸ »ζῇ κύριος« καὶ τὸ »ἀνέστη κύριος«.","english":"With the holy you will be made holy.\" According to the praise of the holy, your name has been glorified; according to our knowledge, God is glorified [both according to knowledge and according to inheritance]. Thus also \"the Lord lives\" and \"the Lord has risen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μετὰ ὁσίου ὁσιωθήσῃ","severity":"info","text":"The phrase likely means 'with the holy you will be made holy,' echoing a liturgical or scriptural formula about sanctification through association with the holy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζῇ κύριος","severity":"info","text":"The phrase 'the Lord lives' may allude to Old Testament affirmations of God's living presence (e.g., 2 Kings 19:17 LXX) or early Christian acclamations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη κύριος","severity":"info","text":"The phrase 'the Lord has risen' is a clear reference to the resurrection of Christ, a central Christian kerygma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν","severity":"info","text":"The bracketed phrase 'both according to knowledge and according to inheritance' appears to be a gloss or variant, possibly a scribal addition clarifying two modes of glorification.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ αἶνον ὁσίων","severity":"info","text":"The phrase 'according to the praise of the holy' may reflect liturgical practice in early Christian communities, where the holy (saints or angels) are praised as part of doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μετὰ ὁσίου ὁσιωθήσῃ","severity":"caution","text":"The opening clause is fragmentary; the preceding context (lost in this passage) may clarify whether 'holy' refers to persons, angels, or a state of purity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the holy' (ὁσίου) is ambiguous: it could be a person, an angel, or a state.","The bracketed phrase may be a later interpolation or a variant reading."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"»Λαὸς ὃν οὐκ ἔγνων. ἐδούλευσέν μοι·« κατὰ διαθήκην οὐκ ἔγνων. \n »Υἱοὶ ἀλλότριοι·« τὰ τοῦ ἄλλου ἐζηλωκότες.","english":"A people whom I did not know served me; according to a covenant I did not know.  \nAlien sons: those who have emulated what belongs to another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λαὸς ὃν οὐκ ἔγνων. ἐδούλευσέν μοι","severity":"info","text":"The phrase 'a people whom I did not know served me' likely refers to the subjugation of foreign nations by Israel, interpreted typologically as the subordination of the Gentiles to the divine plan, even without prior recognition.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατὰ διαθήκην","severity":"info","text":"The term 'covenant' (διαθήκη) here may denote the Mosaic covenant, but Clement often uses it to refer to the two covenants (Old and New) in a typological sense, aligning with his broader exegetical framework.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ ἀλλότριοι","severity":"info","text":"The phrase 'alien sons' echoes biblical language for those who are not true heirs, possibly alluding to the 'sons of strangers' in the Old Testament (e.g., Lev 22:25) or to the 'alien' in the context of spiritual adoption.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐζηλωκότες","severity":"info","text":"The verb 'emulated' (ἐζηλωκότες) carries a Stoic and Platonic connotation of zealous imitation, which Clement uses to describe those who improperly adopt foreign customs or beliefs, a common theme in early Christian polemic against heresy.","cites":[],"named_sources":["Clement of Alexandria, Stromata"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage is a brief exegetical comment, likely part of a catena or florilegium, where Clement juxtaposes two scriptural or traditional sayings to draw a moral or typological lesson, typical of the Eclogae propheticae.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἔγνων","severity":"caution","text":"The repetition of 'I did not know' (οὐκ ἔγνων) is ambiguous: it may refer to the speaker's ignorance of the people or covenant, or to a deliberate divine unknowability. The Coptic context does not resolve this, and the Greek text is fragmentary.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is unclear—possibly God, a prophet, or a personified wisdom figure.","The relationship between the two sentences is ambiguous: they may be parallel or contrastive."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"»Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ.« βασιλεῖς πάντες λέγονται οἱ πιστοί,\n κεκλημένοι εἰς βασιλείαν κατά τε τὴν ἐπίγνωσιν κατά τε τὴν\n κληρονομίαν.","english":"Magnifying the deliverances of his king.\" All the faithful are called kings, having been called to the kingdom both in respect of knowledge and in respect of inheritance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ","severity":"info","text":"The opening phrase is a quotation, likely from a psalm or prophetic text, but the source is not identified in the passage. Clement interprets it allegorically to refer to the faithful as kings.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλεῖς","severity":"info","text":"Clement asserts that all the faithful are called 'kings' (βασιλεῖς), a spiritual title based on knowledge (ἐπίγνωσις) and inheritance (κληρονομία), not political office.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κληρονομία","severity":"info","text":"In Clement's thought, 'inheritance' (κληρονομία) often refers to the spiritual legacy of the Logos, transmitted through the true gnostic tradition, as seen in his other works.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a brief exegetical note: a lemma is cited, then interpreted by equating 'king' with the faithful, with a double qualification (knowledge and inheritance).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The identification of the faithful as 'kings' echoes early Christian royal imagery (e.g., 1 Peter 2:9) and was later developed in Alexandrian theology, though Clement's phrasing is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation is not specified; it may be from a lost version of the Psalms or a prophetic book. The phrase 'his king' could refer to God or Christ, but Clement does not clarify."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"»Ἡ μακροθυμία γλυκύτης ἐστὶν ὑπὲρ τὸ μέλι«, οὐχ ὅτι ἐστὶ μακροθυμία, ἀλλὰ κατὰ τὸν\n καρπὸν τῆς μακροθυμίας. ἐπεὶ οὐδὲ ὁ ἐγκρατής ἐστιν ἀπαθής, κρατῶν οὐκ ἀπόνως τῶν παθῶν·\n ὅταν δὲ ἕξις γένηται, οὐκέτι ἐγκρατής, ἐν μιᾷ ἕξει τῷ ἁγίῳ πνεύματι γενομένου τοῦ\n ἀνθρώπου.","english":"Patience is a sweetness beyond honey,\" not because patience itself is sweet, but because of the fruit of patience. For even the self-controlled person is not without passion, mastering the passions not without effort; but when a state of character is formed, he is no longer merely self-controlled, the man having come to be in a single state with the Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening quotation is not identified in the Greek; it may be a proverb or a citation from a lost source, possibly related to the theme of patience in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μακροθυμία","severity":"info","text":"μακροθυμία (patience, long-suffering) is a key virtue in Clement's moral psychology, often linked to the ideal of the gnostic Christian who attains passionlessness (ἀπάθεια).","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατής","severity":"info","text":"ἐγκρατής (self-controlled) denotes a lower stage of moral development than the state of character (ἕξις) achieved through the Holy Spirit, where passions are no longer actively resisted.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement distinguishes between ἐγκράτεια (self-control) and ἀπάθεια (passionlessness), a distinction rooted in Stoic ethics but adapted to Christian spiritual progress.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two stages: the self-controlled person who struggles with passions, and the person who has become a single state (ἕξις) with the Holy Spirit, implying a transformative unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἡ μακροθυμία γλυκύτης ἐστὶν ὑπὲρ τὸ μέλι' is unattributed; it may be a misremembered or adapted biblical or apocryphal saying, but no exact parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation is uncertain; it may be a proverb or a citation from a lost work.","The phrase 'ἐν μιᾷ ἕξει τῷ ἁγίῳ πνεύματι' could be read as instrumental ('by means of the Holy Spirit') or as a state of union ('in a single state with the Holy Spirit'); the translation adopts the latter."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"»Πνεύματα·« λέγεται τὰ πάθη τὰ ἐν τῇ ψυχῇ οὐκ ἐξ οὐσίας πνεύματα, ἐπεὶ ἔσται ἐμπαθὴς\n ἄνθρωπος λεγεὼν δαιμόνων, ἀλλὰ κατὰ τὴν [προ]τροπήν. ἡ γὰρ αὐτὴ ψυχὴ κατὰ μεταβολὰς ἄλλας καὶ ἄλλας ποιότητας κακίας\n ἀναδεχομένη πνεύματα λέγεται ἀνειληφέναι.","english":"Spirits\" are said to be the passions in the soul, not spirits by essence, since then a passionate man would be a legion of demons, but according to the [pro]vocation. For the same soul, undergoing changes and receiving different qualities of vice, is said to have taken up spirits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Πνεέματα","severity":"info","text":"Clement uses 'spirits' (πνεέματα) not for demonic beings but for passions (πάθη) in the soul, a metaphorical redefinition that avoids a literal demonology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'legion of demons' alludes to the Gospel story of the Gerasene demoniac (Mark 5:9, Luke 8:30), where the possessed man says 'My name is Legion.' Clement reinterprets this as a condition of multiple passions, not multiple demons.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's distinction between essence (οὐσία) and quality (ποιότης) reflects contemporary philosophical psychology, likely Stoic, where passions are not substances but modifications of a single soul.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the preceding discussion of patience and self-control by redefining 'spirits' as passions, thus linking moral psychology to demonological language.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[προ]τροπήν","severity":"caution","text":"The text reads '[προ]τροπήν' with a bracketed prefix, indicating a manuscript corruption or editorial conjecture. The intended word may be προτροπήν (exhortation) or τροπήν (turning); the sense 'provocation' is plausible but uncertain.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed prefix in [προ]τροπήν leaves the exact term uncertain; the translation 'provocation' is a conjecture.","Whether Clement intends a specific scriptural allusion beyond the 'legion' reference is not explicit."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"Ὁ λόγος τῆς κτήσεως ἀφίστασθαι οὐ κελεύει, ἀλλ᾿ ἀπροσπαθῶς διοικεῖν τὴν κτῆσιν.\n ἐπισυμβάντος δέ τινος μὴ ἀγανακτεῖν μηδὲ λυπεῖσθαι μηδὲ ἐπιθυμεῖν κτήσασθαι· τῆς ἐν\n πάθει γὰρ κτήσεως ἀφίστασθαι κελεύει καὶ πάσης προσπαθείας. \n Ἡ θεία πρόνοια ο ὐ κ αταστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί.","english":"The logos does not command to abstain from possession, but to manage possession without attachment. And if something happens, not to be vexed, nor grieved, nor to desire to acquire; for it commands to abstain from possession in passion and from every attachment. Divine providence does not turn only to those in the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes between abstaining from possession and managing it without attachment, emphasizing emotional detachment rather than renunciation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Here λόγος likely refers to the divine Logos or scriptural teaching, not merely human reason, consistent with Clement's usage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσπάθεια","severity":"info","text":"προσπάθεια denotes excessive attachment or passion, a key concept in Clement's ethics, contrasting with dispassionate management.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's view on possessions reflects Stoic influence, advocating use without emotional bondage, not absolute poverty.","cites":[],"named_sources":["Clement of Alexandria, Stromata"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (manage without attachment) to specific prohibitions (no vexation, grief, desire), then to a theological statement on providence.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence is textually uncertain; the Greek has a space in 'οὐ καταστρέφει' which may indicate a scribal error or lacuna.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ καταστρέφει' could be read as 'does not turn' or 'does not destroy'; the English draft takes 'turn', but the sense is ambiguous."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"αὐτίκα ὁ Πέτρος ἐν τῇ Ἀποκαλύψει φησὶν »τὰ βρέφη ἐξαμβλωθέντα τῆς ἀμείνονος ἐσόμενα\n μοίρας, ταῦτα ἀγγέλῳ τημελούχῳ παραδίδοσθαι, ἵνα γνώσεως μεταλαβόντα τῆς ἀμείνονος τύχῃ\n μονῆς, παθόντα ἃ ἂν ἔπαθεν καὶ ἐν σώματι γενόμενα.« τὰ δ᾿ ἕτερα μόνης τῆς σωτηρίας τεύξεται, ὡς ἠδικημένα ἐλεηθέντα, καὶ μενεῖ ἄνευ\n κολάσεως, τοῦτο γέρας λαβόντα.","english":"Thus Peter in the Apocalypse says: \"The prematurely born infants, who would have been of a better portion, are entrusted to a guardian angel, so that, having partaken of knowledge, they may obtain a better abode, having suffered what they would have suffered had they been born in a body.\" The others will obtain only salvation, being pitied as wronged, and will remain without punishment, having received this reward.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ Ἀποκαλύψει","severity":"info","text":"Clement cites the Apocalypse of Peter, a non-canonical early Christian text, as the source of the following quotation about the fate of prematurely born infants.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξαμβλωθέντα","severity":"info","text":"The Greek term ἐξαμβλωθέντα refers to miscarried or prematurely born infants, a key subject in this passage about their eschatological fate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Apocalypse of Peter, likely composed in the 2nd century CE, includes detailed visions of the afterlife and was influential in early Christian eschatology, though later excluded from the canon.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two groups: the prematurely born who receive knowledge and a better abode, and others who obtain only salvation and remain without punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's use of the Apocalypse of Peter reflects the text's authority in some early Christian circles, though it was later deemed apocryphal; this citation is preserved only in Clement's Eclogae.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the others' (τὰ δ᾿ ἕτερα) is ambiguous: they may refer to infants not prematurely born or to a different category of souls; the text does not specify."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"»Τὸ δὲ γάλα τῶν γυναικῶν, ῥέον ἀπὸ τῶν μαστῶν καὶ πηγνύμενον«, φησὶν ὁ Πέτρος ἐν τῇ Ἀποκαλύψει, »γεννήσει θηρία λεπτὰ σαρκοφάγα καὶ ἀνατρέχοντα\n εἰς αὐτὰς κατεσθίει«, διὰ τὰς ἁμαρτίας γίνεσθαι τὰς κολάσεις διδάσκων. ἐκ τῶν ἁμαρτιῶν γεννᾶσθαι αὐτάς φησιν, ὡς διὰ τὰς ἁμαρτίας\n ἐπράθη ὁ λαός, καὶ »διὰ τὴν εἰς Χριστὸν ἀπιστίαν«, ὥς φησιν ὁ ἀπόστολος, »ὑπὸ τῶν ὄφεων\n ἐδάκνοντο«.","english":"The milk of women, flowing from the breasts and curdling, says Peter in the Apocalypse, will produce slender flesh-eating beasts which, running back into them, devour them, teaching that punishments come about because of sins. He says that these are born from sins, just as because of sins the people were sold, and \"because of disbelief in Christ,\" as the apostle says, \"they were bitten by snakes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκαλύψει","severity":"info","text":"Clement cites the Apocalypse of Peter, a non-canonical apocalyptic work, for the image of milk curdling into flesh-eating beasts.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τὴν εἰς Χριστὸν ἀπιστίαν","severity":"info","text":"The phrase 'because of disbelief in Christ' echoes New Testament language (e.g., Acts 14:2?); Clement attributes it to 'the apostle', likely Paul, though the exact source is uncertain.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὸ τῶν ὄφεων ἐδάκνοντο","severity":"info","text":"The reference to being bitten by snakes recalls the plague of serpents in Numbers 21:6–9, used typologically for punishment due to disbelief.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γεννήσει θηρία λεπτὰ σαρκοφάγα","severity":"info","text":"This passage continues the narrative of eschatological punishment from the previous passage, linking sin directly to physical torments.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος ἐν τῇ Ἀποκαλύψει","severity":"info","text":"The Apocalypse of Peter was widely read in early Christian circles but later excluded from the canon; Clement's use shows its authority in second-century Alexandria.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπράθη ὁ λαός","severity":"caution","text":"The phrase 'the people were sold' is ambiguous: it may refer to the selling of Israelites into slavery (e.g., after defeat) or a metaphorical sale due to sin; the exact biblical referent is unclear.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' cited for the snake-biting is not specified; possibly Paul or another apostolic writer.","The phrase 'the people were sold' lacks a clear scriptural anchor; it may allude to a lost tradition or a conflation of Old Testament events."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Ἔλεγεν πρεσβύτης ζῷον εἶναι τὸ κατὰ γαστρός. εἰσιοῦσαν γὰρ τὴν ψυχὴν εἰς τὴν μήτραν ἀπὸ\n τῆς καθάρσεως ηὐτρεπισμένην εἰς σύλληψιν καὶ εἰσκριθεῖσαν ὑπό τινος τῶν τῇ\n γενέσει ἐφεστώτων ἀγγέλων προγινώσκοντος τὸν καιρὸν τῆς συλλήψεως κινεῖν πρὸς συνουσίαν\n τὴν γυναῖκα, καταβληθέντος δὲ τοῦ σπέρματος ὡς εἰπεῖν ἐξοικειοῦσθαι τὸ ἐν τῷ σπέρματι\n πνεῦμα καὶ οὕτως συλλαμβάνεσθαι τῇ πλάσει. †\n μαρτύριον ὠνόμασεν πᾶσιν. καὶ ὁπηνίκα ἂν εὐαγγελίζωνται οἱ ἄγγελοι τὰς στείρας, οἷον\n προεισκρίνουσι τῆς συλλήψεως τὰς ψυχάς· καὶ ἐν τῷ εὐ αγγελίῳ »τὸ βρέφος\n ἐσκίρτησεν« ὡς ἔμψυχον. * * καὶ αἱ στεῖραι διὰ τοῦτό\n εἰσι στεῖραι, ὡς ἂν μὴ εἰσκρινομένης τῆς ψυχῆς τὴν τοῦ σπέρματος καταβολὴν συναγούσης\n εἰς κατοχὴν συλλήψεως καὶ γεννήσεως.","english":"An old man said that the fetus is a living being. For the soul, entering the womb after the purification, prepared for conception, and being introduced by one of the angels presiding over birth who foreknows the time of conception, moves the woman to intercourse; when the seed is deposited, the spirit in the seed, so to speak, appropriates it, and thus conception occurs with the formation. He named this a testimony for all. And whenever the angels announce the barren women, they, as it were, pre-introduce the souls before conception; and in the Gospel, \"the infant leaped\" as ensouled. And barren women are barren for this reason, so that the soul not being introduced, the deposition of the seed does not contribute to the retention of conception and birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβύτης","severity":"info","text":"The term 'old man' likely refers to a presbyter or elder, a figure of authority in early Christian tradition, possibly a source for Clement's material.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζῷον εἶναι τὸ κατὰ γαστρός","severity":"info","text":"The claim that the fetus is a living being (ζῷον) reflects ancient philosophical and medical debates about ensoulment, relevant to early Christian views on abortion and ensoulment.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ βρέφος ἐσκίρτησεν","severity":"info","text":"The phrase 'the infant leaped' likely alludes to Luke 1:41, where John the Baptist leaps in Elizabeth's womb, used here to support the idea of fetal ensoulment.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλων τῇ γενέσει ἐφεστώτων","severity":"info","text":"Angels presiding over birth (τῇ γενέσει ἐφεστώτων) are a motif in Jewish and Christian apocalyptic literature, overseeing conception and ensoulment.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαρτέριον ὠνόμασεν πᾶσιν","severity":"caution","text":"The phrase 'He named this a testimony for all' is textually uncertain; the Greek may be corrupt or lacunose, and the referent of 'this' is ambiguous.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ αἱ στεῖραι","severity":"info","text":"The passage concludes with an explanation of barrenness, linking the absence of soul introduction to failed conception, forming a logical closure to the preceding argument.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old man' (πρεσβύτης) is not specified; could be a named elder or a generic authority.","The phrase 'μαρτέριον ὠνόμασεν πᾶσιν' is textually problematic; the reading and meaning are uncertain.","The reference to 'the Gospel' may be to Luke or another apocryphal gospel; the exact source is unclear."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"»Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ.« οἱ οὐρανοὶ λέγονται πολλαχῶς, καὶ οἱ κατὰ διάστημα\n καὶ περίοδον καὶ ἡ κατὰ διαθήκην τῶν πρωτοκτίστων ἀγγέλων ἐνέργεια προσεχής· κυριωτέρᾳ\n γὰρ παρουσίᾳ ἀγγέλων αἱ διαθῆκαι ἐνηργήθησαν ἡ ἐπὶ Ἀδάμ, ἡ ἐπὶ Νῶε, ἡ ἐπὶ Ἀβραάμ, ἡ ἐπὶ\n Μωυσέως. διὰ γὰρ τοῦ κυρίου κινηθέντες οἱ \n πρωτόκτιστοι ἄγγελοι ἐνήργουν εἰς τοὺς προσεχεῖς τοῖς προφήταις ἀγγέλους\n δι ηγούμενοι »δόξαν θεοῦ«, τὰς διαθήκας. ἀλλὰ καὶ τὰ ἔργα τὰ κατὰ τὴν γῆν\n γενόμενα ὑπ᾿ ἀγγέλων","english":"The heavens declare the glory of God.\" The heavens are spoken of in many ways, both those according to interval and cycle, and the proximate activity of the first-created angels according to the covenant. For by a more direct presence of angels the covenants were enacted: that of Adam, that of Noah, that of Abraham, that of Moses. For the first-created angels, set in motion by the Lord, acted upon the angels proximate to the prophets, declaring \"the glory of God,\" that is, the covenants. But also the works that have come to pass on the earth by angels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ","severity":"info","text":"A citation of Psalm 19:1 (LXX 18:1), which reads 'The heavens declare the glory of God.' Clement uses it as a proof-text for angelic mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι ἄγγελοι","severity":"info","text":"'First-created angels' is a distinctive term in Clement's angelology, denoting a high order of angels who directly enact divine covenants. The phrase recurs in Eclogae propheticae and related texts.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διαθῆκαι","severity":"info","text":"Clement lists four covenants (Adam, Noah, Abraham, Moses), a scheme found in early Christian typology (cf. Irenaeus, Haer. 3.11.8). The term 'covenants' here is synonymous with the 'glory of God' declared by the heavens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation to a multi-layered exegesis: first, the literal sense of 'heavens' as cosmic spheres; second, the allegorical sense as angelic activity; third, the historical application to the four covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's identification of the 'glory of God' with the covenants and his hierarchical angelology influenced later Alexandrian theology, notably Origen's De principiis (1.8.1) and the Pseudo-Dionysian angelic orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεχεῖς","severity":"caution","text":"The Greek 'προσεχεῖς' (proximate) is ambiguous: it may mean angels 'adjacent to' the prophets in rank or 'attentive to' them. The translation 'proximate' follows the sense of hierarchical mediation, but the text does not resolve the ambiguity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσεχεῖς τοῖς προφήταις ἀγγέλους' could mean either angels who are 'next in rank to the prophets' or angels who are 'attentive to the prophets'; the former is adopted here based on the hierarchical context.","The clause 'τὰ ἔργα τὰ κατὰ τὴν γῆν γενόμενα ὑπ᾿ ἀγγέλων' is incomplete in the manuscript; the English draft supplies 'by angels' but the Greek breaks off, leaving the precise relation of earthly works to angelic agency unclear."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"διὰ τῶν πρωτοκτίστων ἀγγέλων ἐγένοντο εἰς »δόξαν θεοῦ«. καλοῦνται δὲ οὐρανοὶ κυρίως μὲν\n ὁ κύριος, ἔπειτα δὲ καὶ οἱ πρωτόκτιστοι, μεθ᾿ οὓς καὶ οἱ ἅγιοι πρὸ νόμου ἄνθρωποι. ὡς οἱ\n πατριάρχαι, καὶ Μωυσῆς καὶ οἱ προφῆται, εἶτα καὶ οἱ ἀπόστολοι. \n »Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.«\n στερέωμα λέγει τὸν θεὸν τὸν ἀπαθῆ καὶ ἀμετάβλητον, ὡς καὶ ἀλλαχῇ ὁ αὐτὸς Δαβίδ· »ἀγαπήσω\n σε, κύριε, ἡ ἰσχύς μου, κύριος στερέωμά μου καὶ καταφυγή μου.« τὴν ποίησιν οὖν τῶν χειρῶν αὐτοῦ αὐτὸ τὸ στερέωμα ἀναγγέλλει,\n τοῦτ᾿ ἔστιν δείκνυσι καὶ φαίνει τὴν ποίησιν τῶν ἀγγέλων αὐτοῦ· ἀναγγέλλει γὰρ καὶ\n δείκνυσιν οὓς ἐποίησεν. \n »Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα.« ὡς οἱ οὐρανοὶ πολλαχῶς.","english":"Through the first-created angels they came into being for the \"glory of God.\" Heavens are called, properly, the Lord, then also the first-created, after whom also the holy men before the law, such as the patriarchs, and Moses and the prophets, then also the apostles. \"The firmament declares the work of his hands.\" The firmament means the impassible and immutable God, as also elsewhere the same David says: \"I will love you, Lord, my strength; Lord is my firmament and my refuge.\" Therefore the firmament itself declares the work of his hands, that is, it shows and makes manifest the creation of his angels; for it declares and shows those whom he made. \"Day by day utters a word.\" As the heavens are spoken of in many ways.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόκτιστοι","severity":"info","text":"The term 'first-created' (πρωτόκτιστοι) refers to the highest order of angels, a concept Clement develops in Eclogae propheticae to articulate a celestial hierarchy mediating divine action.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα","severity":"info","text":"Clement quotes Psalm 19:1 (LXX 18:1) 'The firmament declares the work of his hands,' then reinterprets 'firmament' as the impassible God, diverging from the psalm's cosmological sense.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου, κύριος στερέωμά μου καὶ καταφυγή μου","severity":"info","text":"Clement cites a Davidic psalm (not in the standard LXX Psalter) to equate 'firmament' with God as refuge, likely from a variant or lost text; the citation is unattested in the received Psalter.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα","severity":"info","text":"The phrase 'Day by day utters a word' echoes Psalm 19:2 (LXX 18:2) but is truncated; Clement uses it to introduce a multivalent reading of 'heavens,' linking to his earlier exegesis.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement's identification of 'heavens' with the Lord, first-created angels, and pre-law saints reflects Middle Platonic and Philonic exegesis, where celestial terms denote spiritual hierarchies.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from angelic agency (first-created) to scriptural proof-texts (Psalms), then to a multivalent conclusion ('as the heavens are spoken of in many ways'), mirroring the exegetical method of the Eclogae.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic citation 'I will love you, Lord, my strength...' is uncertain; it may be a lost psalm or a Clementine paraphrase.","The phrase 'Day by day utters a word' is incomplete; the original psalm context is unclear."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"οὕτως καὶ ἡ ἡμέρα. ῥῆμα δὲ ὁ κύριος, καὶ ὁ αὐτὸς δὲ ἡμέρα\n πολλαχῇ εἴρηται. »καὶ νὺξ νυκτὶ ἀναγγέλλει\n γ νῶ σιν.« ὁ διάβολος ᾔδει ἐλευσόμενον τὸν κύριον, εἰ δὲ ὁ\n Ἰησοῦς αὐτὸς εἴη, οὐκ ἠπίστατο· διὸ καὶ ἐπείραζεν α ὐτόν ἵνα γνῷ· † εἰ\n δυνατός ἐστιν. ἐᾶν φησι· »καὶ ἀπέστη ἀπ᾿ αὐτοῦ εἰς καιρόν«, τουτέστιν ἀνεβάλλετο τὴν\n εὕρεσιν εἰς τὴν ἀνάστασιν. ᾔδει γὰρ τοῦτον εἶναι τὸν κύριον τὸν ἀναστησόμενον.\n ὁμοίως καὶ οἱ δαίμονες, ἐπεὶ καὶ Σολομῶνα\n ὑπώπτευσαν εἶναι τὸν κύριον, ἔγνωσαν δὲ μὴ εἶναι, ἁμαρτόντος αὐτοῦ. »νὺξ νυκτί·« πάντες οἱ δαίμονες ἔγνωσαν ὅτι κύριος ἦν ὁ\n ἀναστὰς μετὰ τὸ πάθος. ἤδη δὲ καὶ Ἐνώχ φησιν τοὺς παραβάντας ἀγγέλους διδάξαι τοὺς\n ἀνθρώπους ἀστρονομίαν καὶ μαντικὴν καὶ τὰς ἄλλας τέχνας.","english":"Thus also the day. The Lord is called \"word,\" and the same is also called \"day\" in many places. \"And night proclaims to night knowledge.\" The devil knew that the Lord was coming, but whether Jesus himself was the Lord, he did not know; therefore he also tempted him in order to find out, if he is powerful. He says, \"And he withdrew from him for a time,\" that is, he postponed the discovery until the resurrection. For he knew that this one was the Lord who would rise. Similarly also the demons, since they even suspected Solomon to be the Lord, but recognized that he was not, when he sinned. \"Night to night\": all the demons knew that the Lord was the one who rose after the passion. And already Enoch says that the fallen angels taught men astronomy, divination, and the other arts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα","severity":"info","text":"The Greek ῥῆμα (rhema) is translated as 'word' but carries the sense of a spoken utterance or divine saying, distinct from λόγος (logos). Clement identifies the Lord with this term, linking it to the creative or revelatory word.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νὺξ νυκτὶ ἀναγγέλλει γνῶσιν","severity":"info","text":"This phrase, 'night proclaims to night knowledge,' is not a direct biblical quotation but likely a paraphrase or allusion to a lost apocryphal tradition, possibly related to Enochic literature, as Clement cites Enoch later in the passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σολομῶνα","severity":"info","text":"The reference to Solomon being suspected as the Lord by demons reflects a tradition in early Christian and Jewish lore where Solomon's wisdom and magical powers led some to mistake him for a divine figure, but his sin revealed his humanity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐνὼχ φησιν","severity":"info","text":"Clement cites the Book of Enoch, a pseudepigraphal work, as authoritative for the tradition that fallen angels taught astronomy, divination, and other arts. This reflects the early Christian reception of Enochic literature, later largely excluded from the canon.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δυνατός ἐστιν","severity":"caution","text":"The phrase 'if he is powerful' is part of a corrupt passage marked by a crux (†) in the Greek. The sense is that the devil tempted Jesus to test his power, but the exact wording and syntax are uncertain.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νὺξ νυκτί","severity":"info","text":"The repetition of 'night to night' frames a chiastic structure: first applied to the devil's limited knowledge, then to the demons' recognition of the risen Lord. This parallelism reinforces the theme of progressive revelation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νὺξ νυκτὶ ἀναγγέλλει γνῶσιν' is not a known biblical verse; its source is unclear, possibly a lost apocryphon or Clement's own formulation.","The crux around 'εἰ δυνατός ἐστιν' leaves the devil's motive ambiguous: whether he tested Jesus to see if he was powerful or to confirm his identity."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"»Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν« οὔτε τῶν ἡμερῶν οὔτε τῶν\n νυκτῶν. »εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν.« μετήνεγκεν τὸν λόγον ἐπὶ μόνους τοὺς ἁγίους, οὓς οὐρανούς τε εἴρηκεν καὶ ἡμέρας.","english":"These are not speeches nor words, whose voices are not heard,\" neither of the days nor of the nights. \"Their sound went forth into every land.\" He transferred the word to the saints alone, whom he has called both heavens and days.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν","severity":"info","text":"Clement adapts a scriptural phrase; the wording echoes Psalm 118 (LXX 117):1, where the sound of the saints' voices is said to go forth into every land.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν","severity":"info","text":"This clause is a direct citation of Psalm 118 (LXX 117):1, which in the Septuagint reads: 'εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν'.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐρανούς","severity":"info","text":"Clement uses 'heavens' (οὐρανούς) as a symbolic title for the saints, consistent with his exegetical practice of identifying the righteous with celestial entities.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡμέρας","severity":"info","text":"Here 'days' (ἡμέρας) is applied to the saints, continuing the allegorical identification of time units with spiritual beings found in the preceding passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετήνεγκεν τὸν λόγον","severity":"info","text":"The phrase 'he transferred the word' indicates Clement's allegorical method: he reinterprets a scriptural text (here from the Psalms) to refer exclusively to the saints, not to all people.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a brief exegetical note: Clement quotes a psalm, then applies it to the saints by redefining 'heavens' and 'days' as their titles.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation ('These are not speeches...') is not identified; it may be a paraphrase or a lost source.","The referent of 'he' in 'He transferred the word' is ambiguous; it could be the psalmist or Clement himself."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Οἱ ἀστέρες, σώματα πνευματικά, κεκοινωνηκότα ἀγγέλοις ἐφεστῶσι διοικούμενα, οὐκ αἴτια\n γενέσεως, σημαντικὰ δὲ τῶν γινομένων τε καὶ ἐσομένων καὶ γενομένων ἐπί τε τροπῶν ἀέρων\n ἐπί τε εὐφορίας καὶ ἀκαρπίας ἐπί τε λοιμῶν καὶ φλογμῶν ἐπί τε τῶν ἀνθρώπων. οὐδ᾿ ὄναρ τὰς ἐνεργείας ποιεῖ τὰ ἄστρα, σημαίνει δὲ »τά τ᾿ ἐόντα, τά τ᾿ ἐ σ σόμενα, πρό τ᾿ ἐόντα«.","english":"The stars are spiritual bodies, having communion with the angels, and are governed by them; they are not causes of generation, but are indicative of things that are happening, will happen, and have happened, both with respect to changes of the air, and with respect to fertility and barrenness, and with respect to plagues and fevers, and with respect to human affairs. Nor do the stars produce their effects even in dreams, but they signify \"what is, what will be, and what has been.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ ἀστέρες, σώματα πνευματικά","severity":"info","text":"Clement describes stars as 'spiritual bodies' (σώματα πνευματικά), a phrase that distinguishes them from mere matter and aligns them with angelic or intellectual substance.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σημαντικὰ","severity":"info","text":"The term σημαντικά (indicative) is crucial: stars are signs, not causes. This reflects a Stoic-influenced theory of divination that Clement adapts to a Christian framework.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τά τ᾿ ἐόντα, τά τ᾿ ἐσσόμενα, πρό τ᾿ ἐόντα","severity":"info","text":"The Greek quotation is a hexameter line (Iliad 1.70) describing the seer Calchas. Clement uses it to assert that stars signify past, present, and future, but do not cause events.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐφεστῶσι διοικούμενα","severity":"info","text":"The idea that stars are governed by angels (ἐφεστῶσι διοικούμενα) appears in Jewish and Christian apocalyptic literature (e.g., 1 Enoch 82) and was adopted by Clement to harmonize astrology with monotheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐδ᾿ ὄναρ τὰς ἐνεργείας ποιεῖ","severity":"info","text":"Clement denies that stars produce effects 'even in dreams' (οὐδ᾿ ὄναρ), a phrase that echoes a common Stoic objection to astral determinism, but here used to reinforce the sign-only function.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρό τ᾿ ἐόντα","severity":"caution","text":"The Greek text has πρό τ᾿ ἐόντα (what has been before), but the Homeric original reads πρό τ᾿ ἐόντα (what has been). The variant may be a scribal error or Clement's adaptation; the sense is clear.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρό τ᾿ ἐόντα' may be a textual corruption of the Homeric 'πρό τ᾿ ἐόντα' (what has been), but the meaning is not materially affected."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"»Καὶ ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ.« ἐνταῦθα ὑπερ β ατόν ἐστι· περὶ γὰρ\n τῆς παρουσίας τῆς δευτέρας ὁ λόγος. οὕτως οὖν ἀναγνωστέον τὸ ὑπερβατὸν κατὰ\n ἀκολουθίαν. »καὶ αὐτὸς ὡς νυμφίος ἐκπορευό μ ε νο ς ἐκ παστοῦ αὐτοῦ\n ἀγαλλιάσεται ὡς γίγας δραμε ῖν ὁδὸν αὐτοῦ. ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος\n αὐτο ῦ· οὐκ ἔστιν ὃς ἀποκρυβήσεται τὴν θέρμην αὐτοῦ.« καὶ τότε· »ἐν τῷ ἡλίῳ\n ἔθετο τὸ σκήνωμα αὐτοῦ.« ἔνιοι μὲν οὖν φασι τὸ σῶμα\n τοῦ κυρίου ἐν τῷ ἡλίῳ αὐτὸν ἀποτίθεσθαι, ὡς Ἑρμογένης, σῶμα δὲ λέγουσιν οἳ μὲν τὸ σκῆνος\n αὐτοῦ, οἳ δὲ τὴν τῶν πιστῶν ἐκκλησίαν, ὁ Πάνταινος δὲ * ἡμῶν ἔλεγεν\n »ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις ὡς ἐπὶ τὸ\n πλεῖστον καὶ τῷ ἐνεστῶτι ἀντὶ τοῦ μέλλοντος χρῆσθαι χρόνῳ καὶ πάλιν τῷ ἐνεστῶτι ἀντὶ τοῦ\n παρῳχηκότος«, ὃ καὶ νῦν φαίνεται. τὸ γὰρ »ἔθετο« καὶ\n ἐπὶ τοῦ παρῳχηκότος καὶ ἐπὶ τοῦ ἐσομένου τάσσεται· ἐπὶ μὲν τοῦ ἐσομένου, ὅτι πληρωθείσης\n ταύτης τῆς κατὰ τὴν παροῦσαν κατάστασιν περιόδου ὁ κύριος ἐλεύσεται πρὸς τοὺς δικαίους\n τοὺς πιστούς, οἷς ἐπαναπαύεται καθάπερ σκηνῇ· ἓν γὰρ σῶμα οἱ πάντες ἐκ τοῦ αὐτοῦ γένους\n τὴν αὐτὴν πίστιν καὶ δικαιοσύνην ἑλόμενοι, εἰς τὴν αὐτὴν ἑνότητα ἀποκαταστησόμενοι· ἀλλ᾿\n οἳ μὲν ὡς κεφαλή, οἳ δὲ ὡς ὀφθαλμοί, οἳ δὲ ὡς ὦτα. οἳ δὲ ὡς χεῖρες, οἳ δὲ ὡς στήθη, οἳ δὲ ὡς πόδες ἐν ἡλίῳ τεθήσονται φωτεινοί,\n »λάμψαντες ὡς ὁ ἥλιος« ἢ ἐν ἡλίῳ, ἐπεὶ ἀρχοντικὸς ἄγγελος ἐν ἡλίῳ· εἰς ἀρχὴν γὰρ ἡμερῶν τέτακται, καθάπερ ἡ σελήνη εἰς τὸ ἄρχειν\n νυκτός· ἡμέραι δὲ ἄγγελοι ἐκλήθησαν.","english":"And in the sun he placed his tabernacle.\" Here there is a hyperbaton; for the discourse concerns the second coming. Thus the hyperbaton must be read according to the sequence. \"And he himself, like a bridegroom coming forth from his bridal chamber, will rejoice, as a giant to run his course. From the edge of the heaven is his exit; there is no one who will hide from his heat.\" And then: \"In the sun he placed his tabernacle.\" Some, then, say that the body of the Lord is deposited in the sun, as Hermogenes does; and some call his body his tabernacle, others the church of the faithful. Our Pantainos said, \"The prophecy for the most part utters the words indefinitely, and uses the present tense instead of the future, and again the present instead of the past,\" which also now appears. For \"he placed\" is used both of the past and of the future: of the future, because when this cycle of the present state is completed, the Lord will come to the righteous faithful, in whom he rests as in a tabernacle; for all are one body from the same race, having chosen the same faith and righteousness, and will be restored to the same unity; but some as head, some as eyes, some as ears, some as hands, some as chests, some as feet, and will be placed in the sun, luminous, \"shining like the sun,\" or in the sun, since a ruling angel is in the sun; for it is appointed to rule over days, just as the moon is to rule over night; and days were called angels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ","severity":"info","text":"Clement quotes a scriptural phrase, likely from the Psalms, though the exact source is not identified in the passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπερβατόν","severity":"info","text":"Hyperbaton refers to a rhetorical inversion of word order; Clement notes that the scriptural phrase must be read in sequence to understand its reference to the second coming.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑρμογένης","severity":"info","text":"Hermogenes is a second-century Christian teacher who held that the Lord's body is deposited in the sun; Clement reports this view without endorsing it.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάνταινος","severity":"info","text":"Pantainos, Clement's teacher, is cited for the exegetical principle that prophecy uses tenses indefinitely, often present for future or past.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔθετο","severity":"info","text":"Clement argues that the verb 'placed' functions both as past and future, supporting an eschatological reading of the passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λάμψαντες ὡς ὁ ἥλιος","severity":"info","text":"The phrase 'shining like the sun' echoes biblical language of resurrection glory, possibly from Matthew 13:43 or similar apocalyptic imagery.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the opening quotation is not specified; the phrase 'in the sun he placed his tabernacle' may be a conflation or paraphrase.","The identity of the 'ruling angel in the sun' is left vague; it may refer to a specific angelic hierarchy not elaborated here."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"μετὰ τῶν μεθ᾿\n ἡλίου ἀγγέλων, φησί, ταγήσονται (ἓν ὥσπερ κεφαλὴ σώματος, ὄντος ἑνός, ὁ ἥλιος), ἐσόμενοί\n ποτε κατά τινα περίοδ ον καὶ αὐτοὶ ἄρχοντες ἡμερῶν, ὡς ἐκεῖνος ὁ ἐπὶ τοῦ ἡλίου\n ἐπὶ τὸ μεῖζον ἐλεύσεται . ἐφ᾿ ὃ μετῆλθεν ὁ πρὸ\n α ὐ το ῦ ἐν τῷ αὐτῷ. καὶ πάλιν ἐπαναβησόμενοι κ ατὰ \n προκοπὴν ἀφίξονται ἐπὶ τὴν πρώτην μονήν. ἀλλὰ κατὰ τὸν παρῳχηκότα »ἔθετο« τοὺς [τε] πρωτοκτίστους ἀγγέλους εἰς τὸ\n μηκέτι κατὰ τὴν πρόνοιαν τῷ ὡρισμένῳ λειτουργεῖν, ἀλλ᾿ εἶναι ἐν ἀναπαύσει καὶ πρὸς μόνῃ\n τῆ θεωρίᾳ τοῦ θεοῦ· οἱ δὲ προσεχέστεροι τούτοις προκόψουσιν εἰς ἣν ἐκεῖνοι ἀπολελοίπασι\n τάξιν, καὶ οὕτως οἱ ὑποβεβηκότες ἀναλόγως.","english":"They will be arrayed, he says, with the angels of the sun (the sun being like a single head of a single body), and will themselves at some time, according to a certain cycle, become rulers of days, as that one upon the sun will come to a greater state. To which state the one before him in the same place has passed. And again, ascending by progression, they will arrive at the first station. But according to the past, he placed the first-created angels so that they no longer serve the determined order of providence, but are at rest and devoted solely to the contemplation of God. And those nearer to them will advance into the rank which those have left, and so those below will advance analogously.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτοκτίστους ἀγγέλους","severity":"info","text":"The phrase 'first-created angels' is a technical term in Clement's angelology, denoting a primordial order of angels who have ceased active providential service and rest in contemplation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἥλιος","severity":"info","text":"Clement's solar angelology, where the sun is a 'head' of a body of angels, reflects Middle Platonic and Stoic cosmic hierarchies, as seen in Philo and later Neoplatonists.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ προκοπὴν","severity":"info","text":"The phrase 'by progression' introduces a hierarchical ascent: angels advance into vacated ranks, mirroring Clement's graduated scheme of spiritual advancement.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"πρώτην μονήν","severity":"info","text":"The 'first station' recalls the 'first abode' in Clement's Stromateis (6.14) and parallels the Valentinian concept of the Pleroma's first level.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περὶοδ ον","severity":"caution","text":"The text reads 'περίοδ ον' (likely a scribal error for 'περίοδον'), meaning 'cycle'. The sense is clear, but the orthography is irregular.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ὡρισμένῳ λειτουργεῖν' could mean 'serve the determined order' or 'serve the determined one' (i.e., God); the translation takes it as the order of providence.","The referent of 'ἐκεῖνος' ('that one') is ambiguous: it may be the sun-angel or a higher angelic figure; the translation assumes the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":60,"ref":"p60","source":"Εἰσὶν οὖν κατὰ τὸν ἀπόστολον οἱ ἐν τῇ ἄκρᾳ ἀποκαταστάσει πρωτόκτιστοι· »θρόνοι« δ᾿ ἂν\n εἶεν, καίτοι δυνάμεις ὄντες, οἱ πρωτόκτιστοι διὰ τὸ ἀναπαύεσθαι ἐν αὐτοῖς τὸν θεόν, ὡς\n καὶ ἐν τοῖς πιστεύουσιν. ἕκαστος γὰρ κατὰ τὴν ἰδίαν\n προκοπὴν οἰκείαν ἔχει τὴν περὶ θεοῦ γνῶσιν, ἐφ ᾗ γνώσει ἀναπαύεται ὁ θεός,\n ἀιδίων γενομένων διὰ τῆς γνώσεως τῶν ἐγνωκότων. καὶ\n μή τι τὸ »ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ« οὕτως ἐξακούεται· ἐν τῷ ἡλίῳ ἔθετο,\n τουτέστιν ἐν [τῷ θεῷ,] τῷ ἢλ ἤγουν θεῷ, ὡς ἐν τῷ εὐαγγελίῳ »ἠλὶ ἠλὶ« ἀντὶ τοῦ »θεέ μου,\n θεέ μου«. καὶ τὸ »ὑπεράνω\n πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου« οἱ τελειωθέντες\n εἰσὶν ἐξ ἀνθρώπων, ἀγγέλων, ἀρχαγγέλων εἰς τὴν πρωτόκτιστον τῶν ἀγγέλων φύσιν.\n οἱ γὰρ ἐξ ἀνθρώπων εἰς ἀγγέλους μεταστάντες χίλια\n ἔτη μαθητεύονται ὑπὸ τῶν ἀγγέλων, εἰς τελειότητα ἀποκαθιστάμενοι· εἶτα οἱ μὲν διδάξαντες\n μετατίθενται εἰς ἀρχαγγελικὴν ἐξουσίαν, οἱ μαθόντες δὲ τοὺς ἐξ ἀνθρώπων αὖθις\n μεθισταμένους εἰς ἀγγέλους μαθητεύουσιν, ἔπειτα οὕτως περιόδοις ῥηταῖς ἀποκαθίστανται τῇ\n οἰκείᾳ τοῦ σώματος ἀγγελοθεσίᾳ.","english":"Thus, according to the apostle, those in the final restoration are the first-created; they would be “thrones,” although they are powers, the first-created because God rests in them, as also in those who believe. For each, according to his own advancement, has a proper knowledge of God, in which knowledge God rests, those who have known becoming eternal through knowledge. And perhaps the phrase “he placed his tent in the sun” is understood thus: he placed it in the sun, that is, in [God,] in El, that is, God, as in the Gospel “Eli, Eli” instead of “my God, my God.” And the phrase “above every beginning and authority and power and every named name” refers to those who have been perfected from among humans, angels, archangels into the first-created nature of the angels. For those who have passed from humans to angels are instructed for a thousand years by the angels, being restored to perfection; then those who taught are transferred to archangelic authority, while those who learned in turn instruct those who are passing from humans to angels, and then in this way, by fixed cycles, they are restored to their proper angelic station of the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The term 'first-created' (πρωτόκτιστοι) denotes a high angelic order, identified here with 'thrones' (θρόνοι), a rank in the celestial hierarchy. Clement uses it to describe beings in whom God rests, linking them to the final restoration.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ","severity":"info","text":"Clement interprets the phrase 'he placed his tent in the sun' (Ps 18:16 LXX) by reading 'sun' (ἥλιος) as a pun on the Hebrew divine name 'El' (Ἤλ), citing the Gospel cry 'Eli, Eli' (Mark 15:34). This allegorical exegesis identifies the sun with God.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως","severity":"info","text":"The phrase 'above every beginning and authority and power' echoes the language of the Ascension of Isaiah (or similar apocalyptic texts), describing the perfected who transcend all angelic ranks to reach the first-created nature.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χίλια ἔτη μαθητεύονται","severity":"info","text":"The thousand-year instruction period for souls transitioning from humans to angels reflects a numerological schema common in late antique Christian Platonism, possibly derived from the 'Great Year' or millennialist traditions.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition of the first-created as thrones, to an allegorical exegesis of a psalm verse, then to a description of the progressive restoration of souls through angelic and archangelic stages over fixed cycles.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ ἢλ ἤγουν θεῷ","severity":"caution","text":"The bracketed '[τῷ θεῷ]' in the Greek is a conjectural emendation; the manuscript may have a lacuna or scribal error. The reading 'in El, that is, God' is plausible but not certain.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἢλ ἤγουν θεῷ' may be corrupt; the identification of 'sun' with 'El' relies on a pun that is not explicit in the surviving text.","The 'first-created' (πρωτόκτιστοι) are equated with 'thrones' (θρόνοι), but whether this is a distinct order or a functional description is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":61,"ref":"p61","source":"»Ὁ νόμος τοῦ θεοῦ ἄμωμος, ἐπιστρέφων ψυχάς.« »νόμος καὶ λόγος« αὐτὸς ὁ σωτὴρ λέγεται,\n ὡς Πέτρος ἐν Κηρύγματι καὶ ὁ προφήτης· »ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου\n ἐξ Ἱερουσαλήμ.«","english":"The law of God is blameless, turning souls back. \"Law and Word\" the Savior himself is called, as Peter says in the Kerygma and the prophet: \"For out of Zion will come forth law, and the word of the Lord out of Jerusalem.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ νόμος τοῦ θεοῦ ἄμωμος, ἐπιστρέφων ψυχάς","severity":"info","text":"Clement asserts that the divine law is blameless and has a reforming function, turning souls back (ἐπιστρέφων) toward God. This aligns with his pedagogical emphasis on conversion and moral correction.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόμος καὶ λόγος","severity":"info","text":"The phrase 'Law and Word' identifies Christ with both the Mosaic law and the divine Logos, a common identification in early Christian thought. Clement cites Peter's Kerygma as authority for this equation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ","severity":"info","text":"This is a citation of Isaiah 2:3 (LXX), which Clement interprets as a prophecy that the law and the word of the Lord will emanate from Zion and Jerusalem, respectively, linking the Savior to these prophetic promises.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κηρύγματι","severity":"info","text":"The reference to Peter's Kerygma (Κήρυγμα Πέτρου) is a lost early Christian work, likely from the second century, which Clement uses as an authoritative source. It is also cited elsewhere in Clement's writings.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a scriptural proof within Clement's argument, linking the law's blamelessness and reforming power to Christ as the embodiment of both law and word, supported by apostolic and prophetic testimony.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's identification of Christ as 'Law and Word' influenced later Alexandrian theology, particularly Origen's Logos doctrine, and was cited in patristic discussions of the relationship between the Old Law and Christ.","cites":[],"named_sources":["Origen"],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'νόμος καὶ λόγος' is attributed to Peter's Kerygma, but the exact wording in that lost work is uncertain. The English draft renders 'turning souls back' for ἐπιστρέφων, which may also imply 'converting' or 'reforming'."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"»Ἡ μαρτυρία κυρίου πιστή, σοφίζουσα νήπια«, ἡ διαθήκη κυρίου ἀληθής, σοφίζουσα νηπίους,\n τοὺς ἀκάκους τούς τε ἀποστόλους, ἔπειτα καὶ ἡμᾶς. ἀλλὰ καὶ ἡ αὐτοῦ τοῦ κυρίου μαρτυρία, καθ᾿ ἣν παθὼν ἀνέστη, ἀληθὴς γενομένη κατὰ τὸ\n ἔργον αὐτό, εἰς βεβαίωσιν πίστεως ἤγαγεν τὴν ἐκκλησίαν.","english":"The testimony of the Lord is faithful, making infants wise; the covenant of the Lord is true, making infants wise—the guileless, both the apostles and then us. But also the testimony of the Lord himself, according to which he suffered and rose, having become true in the deed itself, led the church to the confirmation of faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μαρτυρία","severity":"info","text":"The term μαρτυρία (testimony) here carries a double sense: it refers both to the Lord's own witness (his passion and resurrection) and to the scriptural testimony that makes believers wise. Clement plays on the juridical and confessional meanings.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νήπια / νηπίους","severity":"info","text":"νήπια (infants) is a standard Clementine term for those newly initiated into Christian teaching, not literal children. The repetition underscores the pedagogical function of testimony and covenant.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is built on a parallel: the testimony of the Lord (μαρτυρία κυρίου) and the covenant of the Lord (διαθήκη κυρίου) are both said to make infants wise. The second half then shifts to the Lord's own testimony through his passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παθὼν ἀνέστη","severity":"info","text":"The phrase παθὼν ἀνέστη (he suffered and rose) encapsulates the core Christian kerygma of Christ's passion and resurrection, likely echoing 1 Cor 15:3–4 or the Apostles' Creed tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's distinction between the testimony of the Lord (scripture and teaching) and the testimony of the Lord himself (the historical event of passion and resurrection) reflects a two-tier epistemology common in Alexandrian theology: faith is confirmed by both divine word and divine deed.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage was cited by later patristic authors to argue for the evidential value of Christ's resurrection as a historical proof of faith, a theme developed in apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the guileless, both the apostles and then us' could be read as apposition to 'infants' or as a separate group; the translation takes it as apposition."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"»Ὁ φόβος κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος.« τοὺς ἐκ φόβου εἰς πίστιν\n ἐπιστραφέντας καὶ δικαιοσύνην εἰς αἰῶνα παραμένειν λέγει. »τὰ κρίματα κυρίου ἀληθινά«, βέβαια καὶ ἀμετακίνητα, κατ᾿ ἀξίαν ἀπονεμητικὰ καὶ\n »εἰς τὴν ἑνότητα τῆς πίστεως« ἀποκαθιστάντα τοὺς δικαίους. τοῦτο γὰρ σημαίνει τὸ »δεδικαιωμένα ἐπὶ τὸ αὐτό«. τὰ τοιαῦτα »ἐπιθυμητὰ ὑπὲρ\n χρυσίον καὶ λίθον τίμιον«.","english":"The fear of the Lord is pure, enduring to the age of ages.\" It says that those who have turned from fear to faith and righteousness remain for an age. \"The judgments of the Lord are true,\" firm and immovable, distributive according to merit and restoring the righteous \"to the unity of faith.\" For this is what \"justified to the same\" means. Such things \"are more desirable than gold and precious stone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ φόβος κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος","severity":"info","text":"The opening phrase echoes Proverbs 1:7 LXX (φοβὸς κυρίου ἁγνός) but with an added eschatological extension (εἰς αἰῶνα αἰῶνος) not present in the biblical text.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ κρίματα κυρίου ἀληθινά","severity":"info","text":"This phrase is a citation of Psalm 18:10 LXX (τὰ κρίματα κυρίου ἀληθινά), which Clement applies to the firmness of divine judgments.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὴν ἑνότητα τῆς πίστεως","severity":"info","text":"The phrase 'to the unity of faith' is not a direct biblical quotation but reflects Pauline language (e.g., Ephesians 4:13) and early Christian ecclesiological terminology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεδικαιωμένα ἐπὶ τὸ αὐτό","severity":"info","text":"This phrase likely alludes to Psalm 18:10 LXX (δεδικαιωμένα ἐπὶ τὸ αὐτό), where the LXX translates 'justified together' as a description of divine judgments.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον","severity":"info","text":"This phrase echoes Proverbs 1:9 LXX (ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον), where wisdom is said to be more desirable than gold and precious stones.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural quotations (Psalms, Proverbs) linked by Clement's interpretive comments, typical of the Eclogae's exegetical method.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'to the age of ages' may be Clement's eschatological expansion or a variant reading; the source of 'justified to the same' is ambiguous between Psalm 18:10 and a lost source."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"»Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά·« οὐχ ὅτι δοῦλος οἷον Δαβίδ, ἀλλὰ πᾶς ὁ λαὸς ὁ\n σῳζόμενος, δοῦλος θεοῦ δι᾿ ὑπακοὴν ἐντολῆς κεκλημένος.","english":"And indeed your servant guards them.\" Not that the servant is like David, but the whole people who are being saved are called a servant of God through obedience to the commandment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά","severity":"info","text":"Clement interprets the phrase 'your servant guards them' as referring not to an individual like David but to the entire saved people, emphasizing collective obedience.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοῦλος","severity":"info","text":"The term 'δοῦλος' (servant) is used here in a spiritual sense, denoting obedience to God's commandment, not social status. Clement extends it to the whole saved community.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δοῦλός σου φυλάσσει αὐτά","severity":"info","text":"The phrase 'your servant guards them' likely echoes Psalm 119 (118 LXX) or a similar passage where the servant is the psalmist, but Clement reinterprets it collectively.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δαβίδ","severity":"info","text":"David is a paradigmatic figure in early Christian exegesis, often representing the ideal penitent or servant. Clement here distinguishes David from the general saved people.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the previous section, clarifying the identity of the 'servant' and linking obedience to salvation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific scriptural source of the quoted phrase 'your servant guards them' is not identified in the text; it may be a paraphrase or composite."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"»Ἐκ τῶν κρυφίων μου καθάρισόν με·« τῶν ἐννοιῶν τῶν παρὰ τὸν ὀρθὸν λόγον, τῶν\n ἐγκαταλειμμάτων. ταῦτα γὰρ »ἀλλότρια« λέγει δικαίου.","english":"From my hidden parts cleanse me: the thoughts contrary to right reason, the remnants. For these he calls \"alien\" to a righteous man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κρυφίων","severity":"info","text":"The Greek κρυφίων (hidden parts) refers to the innermost thoughts or conscience, not physical concealment. Clement interprets this as the domain of thoughts contrary to right reason.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρθὸν λόγον","severity":"info","text":"Right reason (ὀρθὸς λόγος) is a Stoic and Middle Platonic term for the rational principle that governs correct thought and action. Clement uses it to align Christian moral purification with philosophical ethics.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλότρια","severity":"info","text":"The word 'alien' (ἀλλότρια) echoes a scriptural motif of impurity as foreign to the righteous, possibly alluding to Psalm 51:9 (LXX 50:9) or similar purification contexts, though no direct citation is given.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement's phrase 'thoughts contrary to right reason' reflects the Stoic concept of pathē (passions) as disturbances of reason, which must be cleansed for moral health. This is typical of his Alexandrian synthesis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the theme of purification from the previous unit, where the servant (the saved people) obeys the commandment. Here, the focus narrows to internal cleansing of hidden thoughts.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'From my hidden parts cleanse me' is not identified; it may be from a lost psalm or liturgical text. The phrase 'remnants' (ἐγκαταλειμμάτων) is ambiguous—it could mean residual sins or lingering irrational impulses."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"»Ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι.« ἐπ᾿ ἴσης τῷ· ἐὰν μή μου\n κατακυριεύσωσιν οἱ διώκοντές με ὥσπερ τὸν κύριον, οὐκ ἔσομαι ἄμωμος· οὐ γὰρ μάρτυς\n γίνεταί τις, ἐὰν μὴ διωχθῇ, οὐδὲ δίκαιος φαίνεται, ἐὰν μὴ ἀδικηθεὶς μὴ ἀνταδικήσῃ, οὐδὲ\n μὴν ἀνεξίκακος, | * * * *","english":"If they do not dominate me, then I will be blameless.\" This is equivalent to: if those who pursue me as they did the Lord do not dominate me, I will not be blameless. For one does not become a witness unless he is persecuted, nor does a righteous man appear unless, when wronged, he does not wrong in return, nor indeed a forbearing man, | * * * *","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement interprets the conditional statement as a paradox: blamelessness is achieved only through persecution, not despite it.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατακυριεύω","severity":"info","text":"The verb κατακυριεύω (dominate) is rare in Greek; Clement uses it to denote hostile control, linking the speaker's condition to that of the Lord.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'as they did the Lord' alludes to the persecution of Christ, likely referencing Gospel accounts of his passion.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's logic reflects the early Christian concept of μάρτυς (witness/martyr), where persecution validates faith and righteousness.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of parallel negations (οὐ ... ἐὰν μή) to build a cumulative definition of blamelessness through suffering.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off with a lacuna after ἀνεξίκακος, indicated by asterisks; the conclusion of the sentence is lost.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'they' in 'If they do not dominate me' is unspecified; Clement's gloss identifies them as persecutors, but the original referent is unclear.","The lacuna after ἀνεξίκακος leaves the final clause incomplete; the intended parallel or conclusion is unknown."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"»Κύριε, σῶσον τὸν βασιλέα«, τουτέστι τὸν εἰς βασιλείαν κεχρισμένον λαόν· οὐ γὰρ μόνον\n τὸν Δαβίδ· διὸ καὶ ἐπάγει· »καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε.«","english":"Lord, save the king,\" that is, the people anointed for kingship; for it is not only David. Hence he adds: \"and hear us on whatever day we call upon you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριε, σῶσον τὸν βασιλέα","severity":"info","text":"Clement interprets the phrase 'Lord, save the king' allegorically, identifying the 'king' as the people anointed for kingship, not only David.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε","severity":"info","text":"The concluding quotation, 'and hear us on whatever day we call upon you,' likely derives from a psalm or liturgical text, though not precisely identified in the passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βασιλείαν κεχρισμένον λαόν","severity":"info","text":"Clement's interpretation reflects early Christian typology where 'king' and 'anointed' refer to the Christian community as a royal priesthood, a common theme in Alexandrian exegesis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τουτέστι","severity":"info","text":"The phrase 'τουτέστι' ('that is') introduces Clement's allegorical explanation, a typical structural marker in his exegetical method.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Eclogae propheticae","severity":"info","text":"This passage is part of Clement's 'Eclogae propheticae', a collection of prophetic excerpts with allegorical commentary, preserved in a single manuscript tradition.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"},{"key":"hollis:alma990005723710203941","label":"Il battesimo in Clemente Alessandrino : interpretazione di Eclogae propheticae 1-26","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990005723710203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quoted phrases is not specified; they may be from a psalm or liturgical text not explicitly identified in the passage."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Τὸ ἀναβῆναι ἐπὶ τὴν καρδίαν τὸ καλὸν ὑπὸ τῆς γραφῆς λέγεται τὸ νικῆσαι τὴν καλὴν\n βουλήν. Οἱ ἀμφὶ τὸν Σεδράχ, Μισάκ, Ἀβδεναγὼ ἐν τῇ καμίνῳ τοῦ πυρὸς ὑμνοῦντες τὸν θεὸν λέγουσιν·\n »εὐλογεῖτε, οἱ οὐρανοί, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας.« εἶτα·\n »εὐλογεῖτε. ἄγγελοι, τὸν κύριον.« εἶτα· »εὐλογεῖτε,\n ὕδατα καὶ πάντα τὰ ἐπάνω τοῦ οὐρανοῦ, τὸν κύριον.« οὕτως ἐπὶ δυνάμεων τάσσουσιν αἱ\n γραφαὶ καθαρῶν τοὺς οὐρανοὺς καὶ τὰ ὕδατα, ὡς καὶ ἐπὶ τῇ γενέσει δηλοῦται. εἰκότως οὖν\n ποικίλως τῆς δυνάμεως ὀνομαζομένης ἐπάγει Δανιήλ· \n »εὐλογείτω πᾶσα δύναμις τὸν κύριον.« εἶτα ἐφεξῆς· »εὐλογεῖτε, ἥλιος καὶ σελήνη, τὸν\n κύριον.« καί· »εὐλογεῖτε, ἄστρα τοῦ οὐρανοῦ, τὸν\n κύριον· εὐλογεῖτε, πάντες οἱ σεβόμενοι κύριον. τὸν θεὸν τῶν θεῶν· ὑμνεῖτε καὶ\n ἐξομολογεῖσθε, ὅτι εἰς πάντας τοὺς αἰῶνας τὸ ἔλεος αὐτοῦ.« [ἐν τῷ Δανιὴλ γέγραπται τῶν\n τριῶν παίδων ἐν τῇ καμίνῳ ὑμνούντων.]\n»Εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ«, ὁ Δανιὴλ λέγει, ὁμοδοξῶν\n τῷ Ἐνὼχ τῷ εἰρηκότι· »καὶ εἶδον τὰς ὕλας πάσας.« ἄβυσσος γὰρ τὸ ἀπεράτωτον κατὰ τὴν ἰδίαν ὑπόστασιν,\n περαιούμενον δὲ τῇ δυνάμει τοῦ θεοῦ. αἱ τοίνυν\n οὐσίαι ὑλικαί. ἀφ᾿ ὧν τὰ ἐπὶ μέρους γένη καὶ τὰ τούτων εἴδη γίνεται. ἄβυσσοι εἴρηνται·\n ἐπεὶ μόνον τὸ ὕδωρ οὐκ ἂν εἶπεν ἄβυσσον. καίτοι καὶ ὕδωρ ἄβυσσος ἢ ὕλη ἀλληγορεῖται. »Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«. τὰ γήινα καὶ τὰ οὐράνια.","english":"To ascend upon the heart\" is said by scripture to mean \"to conquer the good counsel.\" Those around Sedrach, Misak, and Abdenago, in the furnace of fire, singing hymns to God, say: \"Bless, O heavens, the Lord; praise and exalt him for the ages.\" Then: \"Bless, angels, the Lord.\" Then: \"Bless, waters and all things above the heaven, the Lord.\" Thus the scriptures assign the heavens and the waters to the powers of the pure, as is also shown in the account of creation. Naturally, then, with the power being named in various ways, Daniel adds: \"Let every power bless the Lord.\" Then in sequence: \"Bless, sun and moon, the Lord.\" And: \"Bless, stars of heaven, the Lord; bless, all who worship the Lord, the God of gods; praise and confess, because his mercy is for all ages.\" [In Daniel it is written of the three youths singing in the furnace.] \"Blessed are you who see the abysses, seated upon the Cherubim,\" says Daniel, agreeing with Enoch, who said: \"And I saw all the materials.\" For \"abyss\" is that which is boundless in its own substance, but is traversed by the power of God. Therefore the material substances, from which the particular genera and their species come into being, are called \"abysses\"; for he would not have called only water \"abyss,\" although water is allegorized as abyss or matter. \"In the beginning God made the heaven and the earth\"—the earthly and the heavenly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τὸ ἀναβῆναι ἐπὶ τὴν καρδίαν τὸ καλὸν","severity":"info","text":"Clement interprets the phrase 'to ascend upon the heart' as a scriptural idiom meaning 'to conquer the good counsel,' likely a moral or spiritual victory.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sedrach, Misak, Abdenago","severity":"info","text":"These are the Greek names for Shadrach, Meshach, and Abednego from Daniel 3, who are depicted singing hymns in the fiery furnace.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε, οἱ οὐρανοί, τὸν κύριον","severity":"info","text":"Clement quotes a hymn from the Septuagint version of Daniel 3, where the three youths call on heavens, angels, waters, and celestial bodies to bless the Lord.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄβυσσος","severity":"info","text":"Clement defines 'abyss' as that which is boundless in its own substance but traversed by God's power, linking it to material substances and echoing Enoch's vision of 'all materials.'","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"Clement parallels Daniel's description of God seeing abysses with Enoch's statement 'I saw all the materials,' showing a shared tradition of visionary cosmology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"The passage concludes with a citation of Genesis 1:1, framing the preceding allegorical interpretation of abysses and powers within the creation narrative.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the hymn quoted (whether from a longer Septuagint Daniel or a liturgical adaptation) is not specified.","The phrase 'τὸ καλὸν' in the opening may be read as either 'the good' (counsel) or 'the beautiful' (heart), with Clement opting for a moral interpretation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"ὅτι δὲ τοῦτο ἀληθές, εἶπεν ὁ κύριος πρὸς Ὠσηέ· \n »βάδιζε, λαβὲ σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας, διότι ἐκπορνεύουσα ἐκπορνεύσει\n ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου.« οὐ γὰρ τὸ στοιχεῖον\n λέγει, ἀλλὰ τοὺς ἐπὶ τῷ στοιχείῳ, τοὺς γηγενὲς φρόνημα ἔχοντας. Ὅτι δὲ ἀρχὴ ὁ υἱός, Ὠσηὲ διδάσκει σαφῶς· »καὶ ἔσται ἐν τῷ τόπῳ. οὗ ἐρρέθη αὐτοῖς ›οὐ\n λαός μου ὑμεῖς‹, κληθήσονται καὶ αὐτοὶ υἱοὶ θεοῦ ζῶντος. καὶ συναχθήσονται οἱ υἱοὶ Ἰούδα\n καὶ οἱ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτό, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς\n γῆς, ὅτι μεγάλη ἡμέρα τοῦ Ἰσραήλ.« ᾧ γάρ τις\n πιστεύει. τοῦτον αἱρεῖται. πιστεύει δέ τις τῷ υἱῷ, ὅς ἐστιν ἀρχή. διὸ καὶ προ[σ]εῖπεν·\n »τοὺς δὲ υἱοὺς Ἰούδα ἐλεήσω καὶ σώσω ἐν κυρίῳ θεῷ αὐτῶν«, σωτὴρ δὲ ὁ σῴζων υἱὸς τοῦ\n θεοῦ. οὗτος ἄρα ἡ ἀρχή. Δι᾿ Ὠσηὲ τὸ πνεῦμα »ἐγὼ δὲ παιδευτὴς ὑμῶν« φησί· »σαλπίσατε σάλπιγγι ἐπὶ τοὺς βουνοὺς\n κυρίου, ἠχήσατε ἐπὶ τῶν ὑψηλῶν.« καὶ μή τι αὐτὸ τὸ\n βάπτισμα ἀναγεννήσεως ὑπάρχον σημεῖον τῆς ὕλης ἐστὶν ἔκβασις διὰ τῆς τοῦ σωτῆρος\n διδασκαλίας, μεγάλου καὶ σφοδροῦ ῥεύματος ἀεὶ φερομένου καὶ παραφέροντος ἡμᾶς. ἐξάγων οὖν τῆς ἀταξίας ἡμᾶς ὁ κύριος φωτίζει, εἰς\n τὸ φῶς ἄγων τὸ ἄσκιον καὶ οὐκέτι ὑλικόν. Τοῦτον τὸν ποταμὸν τῆς ὕλης καὶ τὴν θάλασσαν διέκοψαν καὶ διέστησαν δυνάμει κυρίου\n προφῆται δύο, περατουμένης τῆς ὕλης καθ᾿ ἑκάτερον διάστημα ὕδατος βουλήσει τοῦ θεοῦ·\n διυπηρέτουν καθαροὶ στρατηγοὶ ἄμφω, δι᾿ ὧν\n ἐπιστεύθη τὰ σημεῖα, ἵνα δὴ ὁ δίκαιος ἐκ τῆς ὕλης γένηται, δι᾿ αὐτῆς ὁδεύσας τὰ πρῶτα.","english":"That this is true, the Lord said to Hosea: \"Go, take for yourself a wife of harlotry and children of harlotry, because the earth will play the harlot and fall away from behind the Lord.\" For he does not speak of the element, but of those upon the element, those who have an earth-born mind. That the Son is the beginning, Hosea clearly teaches: \"And it shall be in the place where it was said to them, 'You are not my people,' they also shall be called sons of the living God. And the sons of Judah and the sons of Israel shall be gathered together, and they shall set for themselves one beginning, and shall ascend from the earth, because the great day of Israel is.\" For that which one believes, that one chooses. And one believes in the Son, who is the beginning. Therefore he also said: \"But the sons of Judah I will pity and save in the Lord their God,\" and the Savior is the saving Son of God. This one, then, is the beginning. Through Hosea the Spirit says: \"I am your instructor; sound the trumpet on the hills of the Lord, resound on the heights.\" And is not baptism itself, being a sign of regeneration, an escape from matter through the teaching of the Savior, a great and violent stream always carrying and sweeping us away? Therefore the Lord, leading us out of disorder, enlightens us, bringing us into the shadowless light that is no longer material. This river of matter and this sea were cut through and divided by the power of the Lord by two prophets, the matter being crossed at each interval of water by the will of God; both were pure commanders serving, through whom the signs were entrusted, so that the righteous man might come out of matter, having traversed through it the first things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea quotation","severity":"info","text":"Clement cites a command to Hosea to marry a harlot, not found in the canonical book; it may be from a lost apocryphon or a variant tradition.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχή","severity":"info","text":"Clement identifies the Son as the 'beginning' (ἀρχή), a key theological term linking the Son to the principle of order and creation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"river of matter","severity":"info","text":"The 'river of matter' and 'sea' allegorize material existence; Clement interprets the crossing of the Red Sea and the Jordan as types of liberation from matter.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from a prophetic command to Hosea, to a christological reading of Hosea, to a baptismal allegory, then to a typology of two prophets (Moses and Joshua/Elijah).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"two prophets","severity":"info","text":"The 'two prophets' who cut through the river and sea likely refer to Moses (Red Sea) and Joshua or Elijah (Jordan), a common typology in early Christian exegesis.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"textual corruption","severity":"caution","text":"The phrase 'προ[σ]εῖπεν' shows a bracketed sigma, indicating a textual emendation; the original reading may be 'προσεῖπεν' (addressed) or 'προεῖπεν' (foretold).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hosea quotation is unattested in the biblical text; its source is uncertain.","The identity of the 'two prophets' is not explicitly named; Moses and Joshua/Elijah are inferred.","The bracketed sigma in 'προ[σ]εῖπεν' leaves the verb's exact form ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"θατέρῳ μέν γε τῶν στρατηγῶν καὶ τοὔνομα τοῦ\n σωτῆρος ἡμῶν ἐπεβέβλητο. Αὐτίκα δι᾿ »ὕδατος καὶ πνεύματος« ἡ ἀναγέννησις, καθάπερ καὶ ἡ πᾶσα γένεσις. »πνεῦμα γὰρ θεοῦ ἐπεφέρετο τῇ\n ἀβύσσῳ.« καὶ διὰ τοῦτο ὁ σωτὴρ ἐβαπτίσατο μὴ χρῄζων αὐτός, ἵνα τοῖς ἀναγεννωμένοις τὸ\n πᾶν ὕδωρ ἁγιάσῃ. ταύτῃ τοι οὐ μόνον τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχὴν καθαιρόμεθα. σημεῖον γοῦν τοῦ καὶ τὰ ἀόρατα ἡμῶν ἁγιάζεσθαι τὸ καὶ\n πνεύματα ἀκάθαρτα συμπεπλεγμένα τῇ ψυχῇ διυλίζεσθαι ἀπὸ τῆς γενέσεως τῆς καινῆς τε καὶ\n πνευματικῆς. »Ὕδωρ ἐπάνω τοῦ οὐρανοῦ«· ἐπεὶ τὸ βάπτισμα γίνεται δι᾿ »ὕδατος καὶ\n πνεύματος«, ἀλεξητήριον ὂν πυρὸς τοῦ δισσοῦ, τοῦ τε τῶν ἀοράτων ἁπτομένου καὶ τοῦ τῶν\n ὁρατῶν, ἀνάγκη καὶ τοῦ ὕδατος τὸ μέν τι νοητόν, τὸ δὲ αἰσθητὸν ὑπάρχειν, ἀλεξητήριον τῆς\n διπλόης τοῦ πυρός· καὶ τὸ μὲν ἐπίγειον ὕδωρ τὸ σῶμα\n ἀπορρύπτει, τὸ δὲ ἐπουράνιον ὕδωρ διὰ τὸ εἶναι νοητὸν καὶ ἀόρατον πνεῦμα ἀλληγορεῖται\n ἅγιον, τῶν ἀοράτων καθαρτικόν, οἷον τοῦ πνεύματος ὕδωρ ὥσπερ ἐκεῖνο τοῦ σώματος. Ὁ θεὸς καὶ τὸν φόβον τῇ ἀγαθότητι συνέμιξεν δι᾿ ἀγαθότητα. τὸ γὰρ συμφέρον ἑκάστῳ τοῦτο\n ἤδη παρέχει, ὡς ἰατρὸς ἀρρωστοῦντι, ὡς πατὴρ ἀτακτοῦντι τῷ παιδί. »ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ.«\n καὶ ὁ κύριος δὲ καὶ οἱ ἀπόστολοι αὐτοῦ ἐν φόβῳ καὶ πόνοις ἀνεστράφησαν. ὅταν οὖν πιστοῦ σῶμα νοσῇ, ἢ δι᾿ ἁμάρτημά τι προημαρτημένον\n ἐπιτιμῶντος τοῦ κυρίου, ἢ διὰ μέλλοντα προφυλαξαμένου, ἢ καὶ κατ᾿ ἐνέργειαν * *προσβολὴν\n ἔξωθεν γινομένην οὐ κωλύσαντος διά τι χρήσιμον [καὶ] αὐτῷ ἢ τοῖς πέλας παραδείγματος\n χάριν.","english":"One of the generals, at any rate, had even the name of our Savior imposed upon him. Immediately, regeneration takes place through \"water and spirit,\" just as all generation does. \"For the spirit of God was borne over the abyss.\" And for this reason the Savior was baptized, not because he himself had need, but in order to sanctify all water for those being regenerated. Thus we cleanse not only the body, but also the soul. A sign, at least, that even our invisible parts are sanctified is that unclean spirits entangled with the soul are strained away from the new and spiritual generation. \"Water above the heaven\": since baptism takes place through \"water and spirit,\" being an antidote to the twofold fire—that which touches the invisible and that which touches the visible—it is necessary that water also be partly intelligible and partly perceptible, an antidote to the duplicity of fire. And the earthly water washes the body, while the heavenly water, because it is intelligible and invisible, is allegorized as holy spirit, cleansing the invisible parts, such as the water of the spirit, just as that water is of the body. God also mixed fear with goodness for the sake of goodness. For he already provides what is beneficial to each, as a physician to a sick person, as a father to a disorderly child. \"For he who spares the rod hates his son.\" And the Lord and his apostles lived in fear and toils. When, therefore, the body of a believer is ill, either because of some previously committed sin, the Lord imposing a penalty, or because of something future, he taking precaution, or also according to an energy... an attack occurring from without, which he did not prevent for some useful purpose for himself or for those nearby, for the sake of example.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα γὰρ θεοῦ ἐπεφέρετο τῇ ἀβύσσῳ","severity":"info","text":"A paraphrase of Genesis 1:2 LXX: 'πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος'. Clement adapts the wording to fit his baptismal typology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὕδωρ ἐπάνω τοῦ οὐρανοῦ","severity":"info","text":"An allusion to the 'waters above the firmament' of Genesis 1:7 LXX, interpreted by Clement as a type of heavenly, intelligible water.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ φειδόμενος τῆς βακτηρίας αὐτοῦ μισεῖ τὸν υἱὸν αὐτοῦ","severity":"info","text":"A proverb also found in the Old Testament (cf. Proverbs 13:24 LXX), cited by Clement to justify the mixture of fear with goodness in divine pedagogy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θατέρῳ μέν γε τῶν στρατηγῶν καὶ τοὔνομα τοῦ σωτῆρος ἡμῶν ἐπεβέβλητο","severity":"info","text":"Clement refers to a general who bore the name 'Jesus' (the Savior). This likely alludes to Joshua son of Nun (LXX: Ἰησοῦς), a type of Christ in early Christian typology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from baptismal typology (water and spirit) to a discussion of divine pedagogy (fear mixed with goodness), then to theodicy of illness. The transition at 'Ὁ θεὸς καὶ τὸν φόβον' is abrupt, suggesting a compilation of excerpts.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσβολὴν ἔξωθεν γινομένην οὐ κωλύσαντος","severity":"caution","text":"The Greek text has a lacuna marked by asterisks: * *προσβολὴν. The sense is that God may allow an external attack for a useful purpose, but the exact wording is uncertain.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θατέρῳ μέν γε τῶν στρατηγῶν' is ambiguous: it could refer to a specific general (Joshua) or be a generic example. The reading taken follows the typological interpretation common in Clement.","The lacuna before 'προσβολὴν' leaves the syntax incomplete; the translation supplies 'an attack' as a plausible reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"Ἤδη δὲ οἱ ἐν σαθρῷ οἰκοῦντες σώματι καθάπερ ἐν πλοίῳ πλέοντες παλαιῷ οὐκ εἰσὶν ὕπτιοι,\n ἀλλ᾿ ἀεὶ εὔχονται ἀνατεταμένοι πρὸς τὸν θεόν. Οἱ πρεσβύτεροι σφόδρα ἤχθοντο, εἰ μή τι πάσχοιεν κατὰ τὸ σῶμα ἑκάστοτε· ἐφοβοῦντο γὰρ\n μή πως ἐνταῦθα οὐ κομιζόμενοι τὰ ἐπίχειρα τῶν ἁμαρτημάτων, ἃ πολλὰ τοῖς ἐν σαρκὶ κατ᾿\n ἄγνοιαν παρακολουθεῖ, ἀθρόαν ἐκεῖ κομίσωνται τὴν δίκην, ὥστε ἐνθάδε θεραπεύεσθαι ἠξίουν. φοβητέον ἄρα οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ τὰ\n ἁμαρτήματα, δι᾿ ἃ ἡ νόσος, καὶ νόσον ψυχῆς, οὐ σώματος, ὅτι »πᾶσα σὰρξ χόρτος«, τὰ δὲ\n σωματικὰ καὶ τὰ ἐκτὸς καλὰ »πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια«. Τὰ τῆς γνώσεως τὰ μὲν ἤδη μετέχομεν, τὰ δὲ δι᾿ ὧν ἔχομεν βεβαίως ἐλπίζομεν· οὔτε γὰρ\n πᾶν κεκομίσμεθα οὔτε παντὸς ὑστεροῦμεν, ἀλλ᾿ οἷον »ἀρραβῶνα« τῶν αἰωνίων ἀγαθῶν καὶ τοῦ\n πατρῴου πλούτου προσειλήφαμεν· τὰ δὲ ἐφόδια τῆς κυριακῆς ὁδοῦ οἱ\n μακαρισμοὶ τοῦ κυρίου. »ζητεῖτε«. γὰρ εἶπεν, »καὶ\n μεριμνᾶτε τὴν βασιλείαν τοῦ θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν· οἶδεν γὰρ ὁ πατὴρ\n ὧν χρείαν ἔχετε.« οὕτως οὐ μόνον τὰς ἀσχολίας, ἀλλὰ\n καὶ τὰς φροντίδας περιγράφει. »οὐ γὰρ τῇ ἡλικίᾳ«, φησίν, »ἐκ τοῦ φροντίζειν προσθεῖναί\n τι δύνασθε.« ὁ γὰρ θεὸς οἶδεν σαφῶς τίνα μὲν ἡμῖν\n ἔχειν, τίνων δὲ ἀπορεῖν συμφέρει. κενώσαντας οὖν σφᾶς αὐτοὺς τῶν κοσμικῶν φροντίδων\n ἀξιοῖ πληροῦσθαι τῆς εἰς θεόν. »ἡμεῖς γὰρ στενάζομεν\n ἐπενδύσασθαι ποθοῦντες« τὰ ἄφθαρτα, πρὶν ἐκδύσασθαι τὴν φθοράν. ἐπιχεομένης γὰρ τῆς πίστεως ἀπορρεῖ ἡ ἀπιστία. ὁμοίως καὶ ἐπὶ\n γνώσεως καὶ δικαιοσύνης. οὐ χρὴ οὖν μόνον κενῶσαι τὴν ψυχήν.","english":"Already those who dwell in a frail body, as if sailing in an old ship, are not supine, but always pray with hands stretched up toward God. The elders were greatly distressed if they did not suffer something in the body at each time; for they feared that if they did not receive the penalties for their sins here, which many in the flesh follow through ignorance, they would receive the punishment all at once there, so they deemed it right to be treated here. Therefore one must fear not external disease, but the sins through which disease comes, and disease of the soul, not of the body, because \"all flesh is grass,\" and bodily and external goods are \"temporary, while the unseen things are eternal.\" Of the things of knowledge, we already partake of some, and we firmly hope for others through which we have them; for we have neither received everything nor are we lacking everything, but we have received, as it were, \"a pledge\" of the eternal goods and of the paternal wealth; and the provisions for the Lord's way are the beatitudes of the Lord. \"Seek,\" he said, \"and be concerned for the kingdom of God, and all these things will be added to you; for the father knows what you need.\" Thus he not only limits the occupations, but also the cares. \"For you cannot,\" he says, \"by being concerned add anything to your age.\" For God clearly knows what it is beneficial for us to have and what to lack. Therefore, having emptied themselves of worldly cares, he deems them worthy to be filled with the care for God. \"For we groan, longing to put on\" the imperishable things, before we put off corruption. For when faith is poured in, unbelief flows away. Similarly also with knowledge and righteousness. Therefore one must not only empty the soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ πρεσβύτεροι","severity":"info","text":"The 'elders' here likely refers to ascetic authorities or early Christian teachers, not necessarily presbyters in a later ecclesiastical sense.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα σὰρξ χόρτος","severity":"info","text":"The phrase 'all flesh is grass' echoes Isaiah 40:6-7 (LXX), where human transience is compared to grass.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια","severity":"info","text":"This contrast between temporary and eternal things likely alludes to 2 Corinthians 4:18 or a similar Pauline passage, though not a direct quotation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρραβῶνα","severity":"info","text":"The term 'pledge' (ἀρραβῶνα) appears in 2 Corinthians 1:22 and 5:5, where it signifies a guarantee of future salvation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μακαρισμοὶ τοῦ κυρίου","severity":"info","text":"The 'beatitudes of the Lord' refer to the sayings of Jesus in the Gospels (e.g., Matthew 5:3-12), which Clement interprets as provisions for the spiritual journey.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζητεῖτε ... καὶ μεριμνᾶτε τὴν βασιλείαν τοῦ θεοῦ","severity":"info","text":"This paraphrase of Jesus' teaching (cf. Matthew 6:33; Luke 12:31) is adapted by Clement to emphasize detachment from worldly cares, a theme common in Alexandrian asceticism.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the elders' (οἱ πρεσβύτεροι) is ambiguous; they may be specific ascetic figures or a general category of senior Christians.","The phrase 'ἡμεῖς γὰρ στενάζομεν ἐπενδύσασθαι ποθοῦντες' is unclear in its exact source; it may be a citation from a lost work or a paraphrase."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"ἀλλὰ καὶ πληρῶσαι θεοῦ. οὔτε γὰρ ἔτι κακόν, ἐπεὶ πέπαυται,\n οὔτε ἤδη ἀγαθόν. ἐπεὶ μηδέπω εἴληφεν· τὸ δὲ μήτε ἀγαθὸν μήτε κακὸν οὐδέν ἐστιν. »ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον καὶ\n κενόν«, ἐὰν μηδὲν τῶν σωτηρίων ἐμβληθῇ, τὸ προενοικῆσαν ἀκάθαρτον πνεῦμα. συμπαραλαμβάνον ἄλλα ἑπτὰ ἀκάθαρτα πνεύματα. διὸ κενώσαντας\n τῶν κακῶν δεῖ πληρῶσαι τὴν ψυχὴν τοῦ ἀγαθοῦ θεοῦ, ὅπερ ἐστὶν οἰκητήριον ἐπιλελεγμένον. πληρωθέντων γὰρ τῶν κενῶν, τότε ἡ σφραγὶς ἐπακολουθεῖ. ἵνα φυλάσσηται τῷ θεῷ τὸ\n ἅγιον. »Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων«, ἐπὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου\n πνεύματος, ἐφ᾿ ὧν μαρτύρων καὶ βοηθῶν αἱ ἐντολαὶ λεγόμεναι φυλάσσεσθαι ὀφείλουσιν. Ἡ νηστεία ἀποχὴ τροφῆς ἐστι κατὰ τὸ σημαινόμενον, τροφὴ δὲ οὐδὲν δικαιοτέρους ἡμᾶς ἢ\n ἀδικωτέρους ἀπεργάζεται, κατὰ δὲ τὸ μυστικὸν δηλοῖ ὅτι ὥσπερ τοῖς καθ᾿ ἕνα ἐκ τροφῆς ἡ\n ζωή, ἡ δ᾿ ἀτροφία θανάτου σύμβολον, οὕτως καὶ ἡμᾶς τῶν κοσμικῶν νηστεύειν χρή. ἵνα τῷ\n κόσμῳ ἀποθάνωμεν καὶ μετὰ τοῦτο τροφῆς θείας μεταλαβόντες θεῷ ζήσωμεν. ἄλλως τε κενοῖ τῆς ὕλης τὴν ψυχὴν ἡ νηστεία καὶ καθαρὰν καὶ\n κούφην σὺν καὶ τῷ σώματι παρίστησι τοῖς θείοις λόγοις. τροφὴ μὲν οὖν κοσμικὴ ὁ πρότερος βίος καὶ τὰ ἁμαρτήματα. τροφὴ δὲ θεϊκὴ πίστις. ἐλπίς, ὑπομονή, γνῶσις, εἰρήνη. σωφροσύνη. »μακάριοι\n γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ· οὗτοι γὰρ καὶ\n ἐμπλη σθήσονται.« ψυχὴ δέ. ἀλλ᾿ οὐ σῶμα τὴν ὄρεξιν ταύτην\n λαμβάνει.","english":"but also to fill with God. For neither is it still evil, since it has ceased, nor is it yet good, since it has not yet received; and that which is neither good nor evil is nothing. \"For it returns to the purified and empty house,\" if nothing of the things that bring salvation is introduced, the unclean spirit that previously dwelt there, taking along with it seven other unclean spirits. Therefore, having emptied the soul of evils, one must fill it with the good God, which is a chosen dwelling place. For when the empty spaces are filled, then the seal follows, so that the holy thing may be guarded for God. \"Every word stands upon two or three witnesses,\" upon Father and Son and Holy Spirit, upon whose witness and help the commandments, when spoken, ought to be preserved. Fasting is abstinence from food according to its literal meaning, but food does not make us either more just or more unjust; according to the mystical meaning, however, it indicates that just as for individuals life comes from food, and lack of food is a symbol of death, so also we must fast from worldly things, so that we may die to the world and thereafter, partaking of divine food, live for God. Moreover, fasting empties the soul of matter and presents it pure and light, together with the body, to the divine words. Worldly food, then, is the former life and the sins; divine food is faith, hope, patience, knowledge, peace, temperance. \"For blessed are those who hunger and thirst for the righteousness of God; for these will also be filled.\" It is the soul, not the body, that receives this desire.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ τριῶν μαρτύρων","severity":"info","text":"Clement adapts a legal maxim (cf. Deut 19:15 LXX) to the Trinity: Father, Son, and Holy Spirit as witnesses. The phrase is not a direct biblical quotation but a scriptural echo.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι γὰρ οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ","severity":"info","text":"A free adaptation of Psalm 34:10 LXX (33:10 MT), where the original speaks of hungering and thirsting for righteousness. Clement applies it to spiritual desire for God.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ ἀκάθαρτα πνεύματα","severity":"info","text":"The seven unclean spirits likely reflect contemporary demonological schemas (e.g., Testament of Solomon or early Christian lists). Clement uses them to warn against spiritual reoccupation after purification.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σφραγίς","severity":"info","text":"Here 'seal' (σφραγίς) likely refers to baptism or the sign of spiritual protection, a common metaphor in Clement (cf. Paed. 1.6). It marks the soul as God's property after filling with good.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ νηστεία ... κατὰ τὸ σημαινόμενον ... κατὰ δὲ τὸ μυστικὸν","severity":"info","text":"Clement employs a two-level exegesis: literal (fasting as food abstinence) and mystical (fasting from worldly life). This mirrors his allegorical method in the Stromateis.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπάνεισι γὰρ εἰς τὸν κεκαθαρμένον οἶκον καὶ κενόν","severity":"caution","text":"The source of this quotation is uncertain; it may be from a lost apocryphon or oral tradition. The text is not corrupt, but the referent is ambiguous.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven unclean spirits' is not specified; they may be generic or from a known list.","The source of the saying about the purified house is unknown; possibly apocryphal or Clement's own formulation."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Τῆς πίστεως τὴν εὐχὴν ἰσχυροτέραν ἀπέφηνεν ὁ σωτὴρ τοῖς πιστοῖς ἀποστόλοις, ἐπί τινος\n δαιμονιῶντος, ὃν οὐκ ἴσχυσαν καθαρίσαι, εἰπών· »τὰ τοιαῦτα εὐχῇ κατορθοῦται.« ὁ μὲν πιστεύσας ἄφεσιν\n ἁμαρτημάτων ἔλαβεν παρὰ τοῦ κυρίου, ὁ δ᾿ ἐν γνώσει γενόμενος ἅτε μηκέτι ἁμαρτάνων παρ᾿\n ἑαυτοῦ τὴν ἄφεσιν τῶν λοιπῶν κομίζεται. Ὥσπερ αἱ θεραπεῖαι καὶ αἱ προφητεῖαι καὶ τὰ σημεῖα, οὕτως καὶ ἡ γνωστικὴ διδασκαλία δι᾿\n ἀνθρώπων ἐνεργοῦντος τοῦ θεοῦ ἐπιτελεῖται· ὁ γὰρ θεὸς δι᾿ ἀνθρώπων τὴν δύναμιν\n ἐπιδείκνυται. καὶ ὀρθῶς ἡ προφητεία φησίν· »καὶ\n ἀποστελῶ ἐπ᾿ αὐτοὺς ἄνθρωπον ὃς σώσει αὐτούς.« αὐτὸς οὖν ἐκπέμπει ποτὲ μὲν προφήτας. ποτὲ δὲ ἀποστόλους, σωτῆρας τῶν ἀνθρώπων. οὕτως θεὸς δι᾿ ἀνθρώπων εὐεργετεῖ· οὐχὶ γὰρ τὰ μὲν δύναται, τὰ δὲ οὐ δύναται ὁ θεός, οὐδὲ\n ἀσθενεῖ ποτε ἐν οὐδενί, ἀλλ᾿ οὐδὲ τὰ μὲν ἑκόντος, τὰ δὲ ἄκοντος αὐτοῦ γίνεται, καὶ τὰ\n μὲν ὑπ᾿ αὐτοῦ, τὰ δὲ ὑφ᾿ ἑτέρου, ἀλλὰ καὶ ἡμᾶς ἐγέννησεν δι᾿ ἀνθρώπων καὶ ἐπαίδευσεν δι᾿\n ἀνθρώπων. Ὁ θεὸς ἡμᾶς ἐποίησεν οὐ προόντας. ἐχρῆν γὰρ καὶ εἰδέναι ἡμᾶς ὅπου ἦμεν, εἰ προῆμεν, καὶ\n πῶς καὶ διὰ τί δεῦρο ἥκομεν· εἰ δ᾿ οὐ προῆμεν, τῆς γενέσεως μόνος αἴτιος ὁ θεός.","english":"The Lord declared prayer to be stronger than faith for the faithful apostles, in the case of a certain demoniac whom they were unable to cleanse, saying, “Such things are accomplished by prayer.” The one who believed received remission of sins from the Lord, but the one who has come to knowledge, since he no longer sins, obtains remission of the remaining sins from himself. Just as healings, prophecies, and signs are accomplished, so also is gnostic teaching accomplished through men, with God working through them; for God displays his power through men. And prophecy rightly says, “And I will send upon them a man who will save them.” So he sends forth at one time prophets, at another time apostles, saviors of men. Thus God benefits through men; for God is not able to do some things and unable to do others, nor is he ever weak in anything, nor do some things happen willingly and others unwillingly on his part, nor some things by him and others by another; but he also begot us through men and educated us through men. God made us, we not pre-existing; for we would have had to know where we were, if we pre-existed, and how and why we came here; but if we did not pre-exist, God alone is the cause of our generation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴ διδασκαλία","severity":"info","text":"The phrase 'gnostic teaching' here refers to Clement's ideal of advanced Christian knowledge (γνῶσις), not to the later heresiologically defined 'Gnosticism'. It denotes a higher stage of spiritual attainment beyond mere faith.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἀποστελῶ ἐπ᾿ αὐτοὺς ἄνθρωπον ὃς σώσει αὐτούς","severity":"info","text":"This quotation is not verbatim from the Septuagint; it may be a loose citation or conflation of prophetic passages (e.g., Exod 3:10 LXX; Isa 19:20). Clement often adapts scriptural wording to his argument.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμονιῶντος","severity":"info","text":"The anecdote of a demoniac whom the apostles could not cleanse, resolved by the Lord's instruction on prayer, is not attested in canonical Gospels. It likely derives from oral tradition or apocryphal acts known to Clement.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ ... οὕτως","severity":"info","text":"The passage uses a comparative structure (Ὥσπερ ... οὕτως) to parallel healings, prophecies, and signs with gnostic teaching, all as media of divine activity through human agents.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητεία","severity":"info","text":"Clement's citation of 'prophecy' as an authoritative source reflects the high regard for prophetic literature in early Alexandrian Christianity, where the term could encompass both Old Testament prophets and contemporary Christian prophetic utterances.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅτε μηκέτι ἁμαρτάνων","severity":"caution","text":"The phrase 'since he no longer sins' (ἅτε μηκέτι ἁμαρτάνων) is textually uncertain; the reading ἅτε (a hapax in Clement) may be a scribal error for ἅτε or ἅτε. The sense is that the gnostic, having attained perfection, ceases from sin and thus obtains self-remission.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the dominical saying about prayer and the demoniac is unknown; it may be from an apocryphal tradition.","The quotation 'And I will send upon them a man who will save them' is not a direct biblical citation; its origin is unclear.","The phrase ἅτε μηκέτι ἁμαρτάνων is textually problematic; the intended reading may be 'since he no longer sins' or 'since he is no longer sinning'."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"ὡς οὖν οὐκ ὄντας ἐποίησεν, οὕτως καὶ γενομένους\n σῴζει τῇ ἰδίᾳ χάριτι, ἐὰν ἄξιοι καὶ ἐπιτήδειοι φανῶμεν, εἰ δὲ μή, παρήσει\n πρὸς τὸ οἰκεῖον τέλος· »καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν κύριος.«\nὍρα δὲ τὴν δύναμιν τοῦ θεοῦ, οὐ μόνον ἐπ᾿ ἀνθρώπων μὴ ὄντας εἰς τὸ εἶναι παράγων καὶ\n τοὺς γενομένους αὔξων καθ᾿ ἡλικίας προκοπήν, ἀλλὰ καὶ τοὺς πιστεύοντας σῴζων κατὰ τὸ\n οἰκεῖον ἑκάστῳ· ἤδη δὲ μεταβάλλει καὶ ὥρας καὶ καιροὺς καὶ καρποὺς καὶ στοιχεῖα.","english":"Therefore, just as He made them from non-existence, so also He saves those who have come into being by His own grace, if we prove worthy and suitable; but if not, He will let them go to their proper end: \"For He is Lord of both the living and the dead.\"\n\nNow observe the power of God: not only does He bring non-existent humans into being and cause those who have come into being to grow in advancement of age, but He also saves those who believe according to what is proper for each; and He already changes seasons, times, fruits, and elements.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὡς οὖν οὐκ ὄντας ἐποίησεν","severity":"info","text":"The opening clause echoes the creative act ex nihilo, a theme Clement develops in the context of divine grace and salvation.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γὰρ ζώντων ἐστὶ καὶ νεκρῶν κύριος","severity":"info","text":"This is a quotation of 2 Clement 1:6, a text Clement treats as authoritative; it underscores God's lordship over both living and dead.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὥρας καὶ καιροὺς καὶ καρποὺς καὶ στοιχεῖα","severity":"info","text":"The list of seasons, times, fruits, and elements reflects Stoic cosmological categories, adapted by Clement to illustrate divine power over the natural order.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα δὲ τὴν δύναμιν τοῦ θεοῦ","severity":"info","text":"This phrase marks a transition from a scriptural citation to an exhortative observation, typical of Clement's exegetical style in the Eclogae.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήσει πρὸς τὸ οἰκεῖον τέλος","severity":"caution","text":"The verb παρήσει is ambiguous: it may mean 'let go' or 'pass over'; the sense of divine abandonment or judgment is contextually inferred but not explicit.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase παρήσει πρὸς τὸ οἰκεῖον τέλος could be read as either a passive allowance or an active dismissal; the exact soteriological mechanism is left unclear."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"οὗτος γὰρ εἷς θεὸς ὁ καὶ τὴν ἀρχὴν καὶ τὸ τέλος τῶν γενομένων οἰκείως\n ἑκάστῳ μετρήσας. Ἐκ πίστεως καὶ φόβου προκόψας εἰς γνῶσιν ἄνθρωπος οἶδεν εἰπεῖν »κύριε κύριε«. ἀλλ᾿ οὐχ\n ὡς ὁ δοῦλος· ἔμαθεν λέγειν »πάτερ ἡμῶν«. »τὸ πνεῦμα τῆς δουλείας τὸ εἰς φόβον«\n ἐλευθερώσας καὶ δι᾿ ἀγάπης προκόψας εἰς »υἱοθεσίαν«, αἰδούμενος\n ἤδη δι᾿ ἀγάπην ὃν ἐφοβεῖτο πρότερον· οὐ γὰρ ἔτι διὰ\n φόβον ἀπέχεται τῶν ἀφεκτέων, ἀλλὰ δι᾿ ἀγάπην ἔχεται τῶν ἐντολῶν. »αὐτό«, φησί, »τὸ\n πνεῦμα μαρτυρεῖ«, ὅταν λέγωμεν· »ἀββᾶ ὁ πατήρ.«\nἈγοράζει δὲ ἡμᾶς κύριος »τιμίῳ αἵματι«, δεσποτῶν τῶν πάλαι τῶν πικρῶν\n ἀπαλλάσσων, τῶν ἁμαρτιῶν, δι᾿ ἃς »τὰ πνευματικὰ τῆς πονηρίας« ἐκυρίευσεν\n ἡμῶν. ἄγει οὖν εἰς ἐλευθερίαν τὴν τοῦ πατρός,\n συγκληρονόμους υἱοὺς καὶ φίλους. »ἀδελφοί μου γάρ«,\n φησὶν ὁ κύριος, »καὶ συγκληρονόμοι οἱ ποιοῦντες τὸ θέλημα τοῦ πατρός μου.« »μὴ καλέσητε\n οὖν ἑαυτοῖς πατέρα ἐπὶ τῆς γῆς·« δεσπόται γὰρ ἐπὶ τῆς γῆς, ἐν δὲ οὐρανοῖς ὁ πατήρ, »ἐξ\n οὗ πᾶσα πατριὰ ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς.« ἀγάπη γὰρ ἑκουσίων ἄρχει, ἀκόντων δὲ ὁ φόβος, οὗτος ὁ φαῦλος · ὃ δὲ εἰς ἀγαθὸν\n παιδαγωγῶν εἰς Χριστὸν ἄγει καὶ ἔστι σωτήριος. Εἰ δή τις νοεῖ θεόν (κατ᾿ ἀξίαν μὲν οὐδαμῶς, τίς γὰρ ἔννοια ἀξία θεοῦ; ἀλλ᾿ ὡς δυνατόν\n ἐστι), νοείτω μέγα καὶ ἀπερινόητον καὶ κάλλιστον »φῶς ἀπρόσιτον«, πᾶσαν δύναμιν ἀγαθήν,\n πᾶσαν ἀστείαν ἀρετὴν συγκεκληρωμένον, πάντων κηδόμενον, φιλοικτίρμον, ἀπαθές, ἀγαθόν,\n πάντα εἰδός, προγινῶσκον πάντα, εἰλικρινές, γλυκύ, λαμπρόν, ἀκήρατον.","english":"For He is one God, who has measured out both the beginning and the end of created things appropriately for each. Having advanced from faith and fear to knowledge, a man knows to say \"Lord, Lord.\" But not as the slave does; he has learned to say \"Our Father.\" Having freed the spirit of slavery that leads to fear, and having advanced through love to \"adoption,\" he now reveres through love the one he formerly feared; for he no longer refrains from what must be avoided out of fear, but clings to the commandments out of love. \"The Spirit itself bears witness,\" he says, when we say: \"Abba, Father.\"\n\nThe Lord purchases us with \"precious blood,\" releasing us from the former bitter masters, the sins, on account of which \"the spiritual forces of evil\" ruled over us. He therefore leads us into the freedom of the Father, as co-heirs, sons, and friends. \"For they are my brothers,\" says the Lord, \"and co-heirs who do the will of my Father.\" \"Do not, therefore, call anyone father to yourselves on earth;\" for there are masters on earth, but in the heavens is the Father, \"from whom every family descends both in the heavens and on earth.\" For love rules over willing subjects, while fear rules over the unwilling—this is the base kind; but the one that educates toward the good leads to Christ and is salvific. If, then, one conceives of God (not worthily—for what conception is worthy of God?—but as is possible), let him conceive of Him as great, inconceivable, and most beautiful, \"inaccessible light,\" encompassing every good power, every excellent virtue, caring for all, compassionate, impassible, good, all-knowing, foreknowing all things, pure, sweet, radiant, undefiled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προκόψας","severity":"info","text":"The verb προκόπτω ('advance') is a key term in Clement's pedagogy, marking the spiritual progression from fear through faith to knowledge and love.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε κύριε","severity":"info","text":"The double 'Lord, Lord' echoes LXX Psalm 67:17 (68:17 MT) and is used here to contrast servile address with filial 'Our Father'.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τιμίῳ αἵματι","severity":"info","text":"'Precious blood' alludes to Christ's redemptive sacrifice, a phrase found in early Christian liturgical and catechetical contexts (cf. 1 Peter 1:19).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ πνευματικὰ τῆς πονηρίας","severity":"info","text":"The phrase 'spiritual forces of evil' is a direct citation of Ephesians 6:12, used here to personify sins as former masters.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"υἱοθεσίαν","severity":"info","text":"υἱοθεσία ('adoption') is a Pauline metaphor (Romans 8:15, 23) for the believer's new status as child of God, central to Clement's soteriology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a statement of divine economy (beginning and end) through a three-stage spiritual ascent (fear → faith → love/knowledge) to a doxological description of God as light.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα τῆς δουλείας' could be read as a reference to the Holy Spirit or to a human disposition; the context favours the latter.","The source of the quotation 'ἀββᾶ ὁ πατήρ' is not identified; it may be a liturgical formula or a scriptural echo (Mark 14:36; Romans 8:15)."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"Ἐπεὶ ἐξ ἑαυτῆς κινεῖται ἡ ψυχή, ἡ χάρις ἡ τοῦ θεοῦ, ὃ ἔχει ἡ ψυχή, τὴν προθυμίαν,\n ἀπαιτεῖ παρ᾿ αὐτῆς, οἷον ἔρανον εἰς σωτηρίαν· βούλεται γὰρ τῆς ψυχῆς ἴδιον εἶναι τὸ\n ἀγαθόν, ὃ δίδωσιν αὐτῇ ὁ κύριος, οὐ γάρ ἐστιν ἀναίσθητος, ἵνα φέρηται ὡς σῶμα. τὸ μὲν οὖν ἔχειν τοῦ λαβόντος, τὸ λαβεῖν δὲ τοῦ\n θελήσαντος καὶ ὀρεχθέντος, τὸ κρατεῖν δὲ ὃ ἔλαβεν τοῦ κρατεῖν μελετήσαντος\n καὶ δυναμένου. διὰ τοῦτο [ἐπὶ] τῇ ψυχῇ ὁ θεὸς τὴν\n αἵρεσιν δέδωκεν, ἵνα αὐτὸς μὲν μηνύσῃ τὸ δέον, ἥ δὲ ἑλομένη δέξηται καὶ κατάσχῃ. Ὥσπερ διὰ τοῦ σώματος ὁ σωτὴρ ἐλάλει καὶ ἰᾶτο, οὕτως καὶ πρότερον μὲν διὰ τῶν προφητῶν,\n νῦν δὲ διὰ τῶν ἀποστόλων καὶ τῶν διδασκάλων· ἡ\n ἐκκλησία γὰρ ὑπηρετεῖ τῇ τοῦ κυρίου ἐνεργείᾳ, ἔνθεν καὶ τότε ἄνθρωπον ἀνέλαβεν, ἵνα δι᾿\n αὐτοῦ ὑπηρετήσῃ τῷ θελήματι τοῦ πατρός. καὶ πάντοτε\n ἄνθρωπον ὁ φιλάνθρωπος ἐνδύεται θεὸς εἰς τὴν ἀνθρώπων σωτηρίαν, πρότερον μὲν τοὺς\n προφήτας, νῦν δὲ τὴν ἐκκλησίαν. τὸ γὰρ ὅμοιον τῷ ὁμοίῳ\n ἐξυπηρετεῖν κατάλληλον πρὸς τὴν ὁμοίαν σωτηρίαν. Ὅτε χοϊκοὶ ἦμεν, Καίσαρος ἦμεν. Καῖσαρ δέ ἐστιν ὁ πρόσκαιρος ἄρχων, οὗ καὶ εἰκὼν ἡ\n χοϊκὴ ὁ παλαιὸς ἄνθρωπος, εἰς ὃν ἐπαλινδρόμησεν. τούτῳ οὖν τὰ χοϊκὰ ἀποδοτέον, ἃ\n »πεφορέκαμεν ἐν τῇ εἰκόνι τοῦ χοϊκοῦ«, καὶ »τὰ τοῦ\n θεοῦ τῷ θεῷ«· ἕκαστον γὰρ τῶν παθῶν ὥσπερ γράμμα καὶ χάραγμα ἡμῖν καὶ σημεῖον. ἄλλο χάραγμα νῦν ὁ κύριος ἡμῖν καὶ ἄλλα ὀνόματα\n καὶ γράμματα ἐνσημαίνεται, πίστιν ἀντὶ ἀπιστίας, καὶ τὰ ἑξῆς. οὕτως ἀπὸ τῶν ὑλικῶν ἐπὶ\n τὰ πνευματικὰ μεταγόμεθα »φορέσαντες τὴν εἰκόνα τοῦ ἐπουρανίου«.","english":"Since the soul is moved from itself, the grace of God, which the soul possesses, demands from it the willingness, as a contribution toward salvation; for He wishes the good that the Lord gives to the soul to be its own. For it is not insensate, to be borne along like a body. Now, to have belongs to the receiver; to receive belongs to the one who wills and reaches out; to retain what one has received belongs to the one who practices and is able to retain. For this reason God gave choice to the soul, so that He might indicate what is fitting, and the soul, by choosing, might accept and retain it. Just as the Savior spoke and healed through the body, so also earlier through the prophets, and now through the apostles and teachers; for the church serves the Lord's activity. Hence also He then took up a man, so that through him He might serve the will of the Father. And always the loving God clothes Himself in a man for the salvation of men, earlier the prophets, now the church. For like serving like is fitting for like salvation. When we were of earth, we were Caesar's. Caesar is the temporal ruler, of whom the earthly image is the old man, into which he has reverted. To him, then, the earthly things must be given back, which we have borne in the image of the earthly, and \"the things of God to God\"; for each of the passions is like a letter and a brand and a sign upon us. Now the Lord stamps upon us another brand and other names and letters: faith instead of unbelief, and so forth. Thus we are transferred from material to spiritual things, having borne the image of the heavenly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔρανον","severity":"info","text":"ἔρανον (eranon) denotes a voluntary contribution or loan for a common purpose, often a mutual-aid fund. Clement uses it to frame the soul's willing cooperation as a necessary counterpart to divine grace.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τοῦ θεοῦ τῷ θεῷ","severity":"info","text":"The phrase 'τὰ τοῦ θεοῦ τῷ θεῷ' echoes a common scriptural and liturgical formula (cf. 1 Cor 15:38, Rom 12:1). Clement applies it to the separation of earthly passions from spiritual goods.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φορέσαντες τὴν εἰκόνα τοῦ ἐπουρανίου","severity":"info","text":"The phrase 'bearing the image of the heavenly' alludes to 1 Cor 15:49, where Paul contrasts the earthly and heavenly images. Clement adapts it to describe the soul's transfer from material to spiritual existence.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Καῖσαρ","severity":"info","text":"Caesar here symbolizes temporal, earthly authority, contrasted with divine lordship. This reflects early Christian political theology, where Caesar represents the transient, material realm subject to change.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ ... οὕτως","severity":"info","text":"The passage uses a comparative structure ('Just as ... so also') to link Christ's historical incarnation with the ongoing mediation of the church, emphasizing continuity in divine economy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐκκλησία","severity":"info","text":"Clement's identification of the church as the instrument of the Lord's activity anticipates later ecclesiological developments in Greek patristic thought, where the church is seen as the body through which Christ continues to act.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ ἑαυτῆς κινεῖται ἡ ψυχή' could be read as the soul being self-moved (autokinetic) or as being moved from within itself; the translation adopts the latter, emphasizing internal divine grace.","The clause 'εἰς ὃν ἐπαλινδρόμησεν' is ambiguous: it may mean the old man has reverted to the earthly image, or that the earthly image has reverted to the old man. The translation takes the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":77,"ref":"p77","source":"Ὁ Ἰωάννης φησίν, ὅτι »ἐγὼ μὲν ὑμᾶς ὕδατι βαπτίζω. ἔρχεται δέ μου [ὁ] ὀπίσω ὁ βαπτίζων\n ὑμᾶς ἐν πνεύματι καὶ πυρί.« πυρὶ δὲ οὐδένα ἐβάπτισεν· »ἔνιοι δέ«, ὥς φησιν Ἡρακλέων,\n »πυρὶ τὰ ὦτα τῶν σφραγιζομένων κατεσημήναντο«, οὕτως ἀκούσαντες τὸ ἀποστολικόν. »τὸ γὰρ\n πτύον ἐν τῇ χειρὶ αὐτοῦ τοῦ διακαθᾶραι τὴν ἅλω. καὶ συνάξει τὸν σῖτον εἰς τὴν ἀποθήκην,\n τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.« πρόσκειται\n οὖν τῷ »διὰ πυρὸς« τὸ »διὰ πνεύματος«, ἐπειδὴ ὡς ὁ σῖτος ἀπὸ τοῦ ἀχύρου\n διακρίνεται (τουτέστιν ἀπὸ τοῦ· ὑλικοῦ ἐνδύματος) διὰ πνεύματος \n καὶ τὸ ἄχυρον χωρίζεται διὰ τοῦ πνεύματος λικμώμενον, οὕτως τὸ πνεῦμα διαχωριστικὴν ἔχει\n δύναμιν ἐνεργειῶν ὑλικῶν. ἐπεὶ δὲ τὰ μὲν ἐξ\n ἀγεννήτου καὶ ἀφθάρτου γέγονεν, τὰ σπερματικὰ ζωῆς, συνάγεται ὡς ὁ πυρὸς καὶ\n ἀποτίθεται, τὸ δὲ ὑλικόν, μέχρι σύνεστι τῷ κρείττονι, μένει· ὅταν δὲ ἐκείνου χωρισθῇ. ἀπόλλυται· ἐν ἑτέρῳ γὰρ εἶχε τὸ εἶναι. τοῦτο γοῦν χωριστικὸν μὲν δυνάμει,\n τὸ πνεῦμα. ἀναλωτικὸν δὲ τὸ πῦρ, πῦρ δὲ τὸ ὑλικὸν νοητέον. ἀλλ᾿ ἐπεὶ μὲν τὸ σῳζόμενον σίτῳ ἔοικεν, τὸ δὲ περιπεφυκὸς τῇ ψυχῇ τῷ ἀχύρῳ. καὶ\n τὸ μὲν ἀσώματον, τὸ δὲ χωριζόμενον ὑλικόν ἐστιν. ἀντέθηκεν τῷ μὲν ἀσωμάτῳ τὸ πνεῦμα,\n λεπτὸν καὶ καθαρὸν σχεδὸν ὑπὲρ νοῦν. τῷ δὲ ὑλικῷ τὸ πῦρ, οὐ πονηρὸν οὐδὲ κακὸν ὑπάρχον,\n ἀλλ᾿ ἰσχυρὸν καὶ κακοῦ καθαρτικόν· ἀγαθὴ γὰρ δύναμις τὸ πῦρ νοεῖται καὶ ἰσχυρά. φθαρτικὴ\n τῶν χειρόνων καὶ σωστικὴ τῶν ἀμεινόνων. διὸ καὶ φρόνιμον λέγεται παρὰ τοῖς προφήταις\n τοῦτο τὸ πῦρ. Οὕτως γοῦν καὶ ὅταν ὁ θεὸς λέγηται »πῦρ καταναλίσκον«, οὐ κακίας.","english":"John says, \"I baptize you with water. But after me comes the one who baptizes you with spirit and fire.\" He baptized no one with fire; \"but some,\" as Heracleon says, \"marked the ears of those being sealed with fire,\" thus hearing the apostolic saying. \"For the winnowing fan is in his hand to clean the threshing floor. And he will gather the wheat into the storehouse, and burn the chaff with unquenchable fire.\" Therefore, \"through spirit\" is added to \"through fire,\" because just as the wheat is separated from the chaff (that is, from the material covering) by means of the spirit, and the chaff is separated by being winnowed by the spirit, so the spirit has a separating power over material activities. Since some things have come from the unbegotten and imperishable, the seeds of life, they are gathered like wheat and stored away, while the material, as long as it is with the better, remains; but when it is separated from it, it perishes, for it had its being in the other. This, then, is the spirit, which has a separating power, while fire has a consuming power; and fire is to be understood as the material. But since the thing being saved resembles wheat, and what has grown around the soul resembles chaff, and the one is incorporeal, while the other is material and separable, he set against the incorporeal the spirit, fine and pure, almost beyond mind, and against the material, fire, which is not evil or bad, but strong and purifying of evil; for fire is conceived as a good and strong power, destructive of the worse and preservative of the better. Hence this fire is called intelligent by the prophets. Thus, also, when God is called \"consuming fire,\" it is not from wickedness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John says, 'I baptize you with water. But after me comes the one who baptizes you with spirit and fire.'","severity":"info","text":"This is a non-canonical saying attributed to John the Baptist, not found in the New Testament; Clement likely draws from a Gnostic or apocryphal tradition.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heracleon","severity":"info","text":"Heracleon was a Valentinian Gnostic commentator on the Gospel of John, active in the late 2nd century; Clement cites his interpretation of a baptismal practice involving fire.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Here πνεῦμα (spirit) is contrasted with fire as a separating, incorporeal power; Clement aligns it with the fine, pure substance that distinguishes wheat from chaff.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fire is called intelligent by the prophets","severity":"info","text":"Clement refers to a tradition, possibly from the Old Testament or Hellenistic Jewish sources, where fire is personified as intelligent and purifying; this reflects his allegorical exegesis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a citation of John and Heracleon to an extended allegory of winnowing, contrasting spirit (separating) and fire (consuming), then concluding with a theological note on divine fire.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine saying is unclear; it may be from a lost apocryphon or a Gnostic text.","The phrase 'marked the ears of those being sealed with fire' is ambiguous: it could refer to a literal branding or a metaphorical sealing in a baptismal rite."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":78,"ref":"p78","source":"ἀλλὰ δυνάμεως ὄνομα καὶ σύμβολον ἐκδεκτέον· ὡς γὰρ τὸ πῦρ ἰσχυρότατον τῶν στοιχείων καὶ πάντων κρατοῦν, οὕτω καὶ ὁ θεὸς\n παντοδύναμος καὶ παντοκράτωρ, ὁ δυνάμενος κρατῆσαι, κτίσαι, ποιῆσαι. τρέφειν, αὔξειν,\n σῴζειν, σώματος καὶ ψυχῆς ἐξουσίαν ἔχων. ὡς οὖν τῶν στοιχείων ὑπερέχει τὸ πῦρ. οὕτως\n θεῶν τε καὶ δυνάμεων καὶ ἀρχῶν ὁ παντοκράτωρ. διπλῆ\n τε ἡ δύναμις τοῦ πυρός, ἣ μὲν πρὸς δημιουργίαν καὶ πέπανσιν καρπῶν καὶ ζῴων γένεσιν καὶ\n τροφὴν ἐπιτήδειος, ἧς εἰκὼν ὁ ἥλιος, ἣ δὲ πρὸς ἀνάλωσιν καὶ φθοράν, ὡς τὸ πῦρ τὸ\n ἐπίγειον. »πῦρ« οὖν ὅταν λέγηται ὁ θεὸς\n »καταναλίσκον«, δύναμις ἰσχυρὰ καὶ ἀπροσάντητος, ᾗ μηδὲν ἀδύνατον, ἀλλὰ καὶ τὸ ἀπολέσαι\n δυνατόν. περὶ τοιαύτης δυνάμεως καὶ ὁ σωτὴρ λέγει·\n »πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν«, δηλονότι δύναμιν τῶν μὲν ἁγίων καθαρτικήν. τῶν δὲ\n ὑλικῶν, ὡς μὲν ἐκεῖνοί φασιν, ἀφανιστικήν, ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν. ἔχει δὲ\n καὶ φόβον τὸ πῦρ καὶ διάχυσιν τὸ φῶς. Οὐκ ἔγραφον δὲ οἱ πρεσβύτεροι μήτε ἀπασχολεῖν βουλόμενοι τὴν διδασκαλικὴν τῆς\n παραδόσεως φροντίδα τῇ περὶ τὸ γράφειν ἄλλῃ φροντίδι, μηδὲ μὴν τὸν τοῦ προσκέπτεσθαι τὰ\n λεχθησόμενα καιρὸν καταναλίσκοντες εἰς γραφήν. τάχα\n δὲ οὐδὲ τῆς αὐτῆς φύσεως κατόρθωμα τὸ συντακτικὸν καὶ διδασκαλικὸν εἶδος εἶναι\n πεπεισμένοι τοῖς εἰς τοῦτο πεφυκόσι συνεχώρουν.","english":"but must be understood as a name and symbol of power. For just as fire is the strongest of the elements and rules over all, so also God is all-powerful and all-ruling, able to rule, create, make, nourish, increase, save, having authority over body and soul. As fire surpasses the elements, so the all-ruler surpasses gods and powers and principalities. The power of fire is twofold: one suited for creation and ripening of fruits and generation of animals and nourishment, whose image is the sun; the other for consumption and destruction, like earthly fire. Therefore, when God is called \"consuming fire,\" it is a strong and irresistible power, to which nothing is impossible, but it is also able to destroy. Concerning such power the Savior says, \"I came to cast fire upon the earth,\" clearly a power purifying the saints and, as they say, annihilating material things, but as we would say, disciplinary. Fire has both fear and light has diffusion. The elders did not write, neither wishing to distract the teaching care of tradition with the other care of writing, nor to consume the time for considering what would be said in writing. Perhaps they were also not persuaded that the syntactical and teaching form is an achievement of the same nature, but conceded to those naturally suited for this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πῦρ","severity":"info","text":"Clement interprets 'fire' as a symbol of divine power, not a literal element, consistent with his allegorical method.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν","severity":"info","text":"The saying 'I came to cast fire upon the earth' is not a canonical gospel verse; it may derive from an apocryphal tradition or oral teaching attributed to Jesus.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτεροι","severity":"info","text":"The 'elders' likely refers to earlier Christian teachers in Alexandria, whose oral tradition Clement contrasts with written composition.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διπλῆ τε ἡ δύναμις τοῦ πυρός","severity":"info","text":"The twofold power of fire (creative and destructive) structures Clement's argument, mirroring a common Stoic and Philonic trope.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς δὲ ἡμεῖς ἂν φαίημεν, παιδευτικήν","severity":"info","text":"Clement corrects a 'they' (perhaps Gnostics) who see fire as annihilating matter, insisting instead on a disciplinary (paideutic) function.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τάχα δὲ οὐδὲ τῆς αὐτῆς φύσεως κατόρθωμα","severity":"caution","text":"The final sentence on the elders' reluctance to write is ambiguous: it may reflect Clement's own view or a reported opinion; the Greek syntax is compressed.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (ἐκεῖνοί) who say fire annihilates material things is unspecified; likely Valentinian or other Gnostic teachers.","The source of the saying 'I came to cast fire upon the earth' is uncertain; it may be a lost apocryphon or a paraphrase."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"τὸ\n μὲν γὰρ ἀκωλύτως καὶ μετὰ ῥύμης φέρεται ῥεῦμα τοῦ λέγοντος, καί που τάχα καὶ συναρπάσαι\n δυνάμενον, τὸ δὲ ὑπὸ τῶν ἐντυγχανόντων ἑκάστοτε βασανιζόμενον, ἀκριβοῦς τῆς ἐξετάσεως\n τυγχάνον, ἄκρας καὶ τῆς ἐπιμελείας ἀξιοῦται, καὶ ἔστιν οἷον εἰπεῖν\n ἔγγραφος διδασκαλίας βεβαίωσις, καὶ εἰς τοὺς ὀψιγόνους οὕτως διὰ τῆς συντάξεως\n παραπεμπομένης τῆς φωνῆς. ἡ γὰρ τῶν πρεσβυτέρων\n παρακαταθήκη διὰ τῆς γραφῆς λαλοῦσα ὑπουργῷ χρῆται τῷ γράφοντι πρὸς τὴν παράδοσιν\n εἰς σωτηρίαν τῶν ἐντευξομένων. καθάπερ\n οὖν ἡ μαγνῆτις λίθος τὴν ἄλλην ὕλην παραπεμπομένη μόνον ἐφέλκεται δι᾿ ἐπιτηδειότητα τὸν\n σίδηρον, οὕτως καὶ τὰ βιβλία πολλῶν ὄντων τῶν ἐντυγχανόντων τοὺς οἵους τε συνιέναι\n μόνους ἐπισπᾶται. ὁ γὰρ τῆς ἀληθείας λόγος τοῖς μὲν\n »μωρία«, τοῖς δὲ »σκάνδαλον«, ὀλίγοις δὲ »σοφία« οὕτως καὶ »δύναμις« εὑρίσκεται »θεοῦ«·\n φθόνος δὲ ἀπείη γνωστικοῦ. διὰ τοῦτο γὰρ καὶ ζητεῖ\n πότερον χεῖρον, ἀναξίῳ δοῦναι ἢ ἀξίῳ μὴ παραδοῦναι. καὶ\n κινδυνεύει ὑπὸ πολλῆς τῆς ἀγάπης οὐ μόνον παντὶ τῷ προσήκοντι, ἀλλ᾿ ἔσθ᾿ ὅτε καὶ ἀναξίῳ\n λιπαρῶς δεομένῳ κοινωνήσειν, οὐ διὰ τὴν δέησιν (οὐ γὰρ φιλοδοξεῖ), ἀλλὰ διὰ τὴν ἐπιμονὴν\n τοῦ δεομένου μελετῶντος εἰς πίστιν διὰ πολλῆς τῆς δεήσεως. Εἰσὶ δ᾿ οἳ λέγοντες εἶναι γνωστικοὶ τοῖς οἰκείοις φθονοῦσι μᾶλλον ἤ τοῖς ἐκτός.","english":"The one is carried without hindrance and with force by the stream of the speaker, and can perhaps even sweep away; the other, being tested by those who encounter it at each point, receiving a precise examination, is deemed worthy of the highest care, and is, so to speak, a written confirmation of teaching, and thus the voice is transmitted to posterity through the composition. For the deposit of the elders, speaking through writing, uses the writer as a servant for the transmission to the salvation of those who will encounter it. Just as the magnet stone, passing by other material, draws only iron through suitability, so also books, though many encounter them, attract only those capable of understanding. For the word of truth is found to be \"folly\" to some, \"scandal\" to others, but to a few \"wisdom\" and also \"power of God.\" May envy be absent from the gnostic. For this reason he also inquires which is worse, to give to the unworthy or not to hand down to the worthy. And he runs the risk, from great love, of sharing not only with every worthy person, but sometimes even with an unworthy one who earnestly begs, not because of the entreaty (for he does not love glory), but because of the persistence of the one entreating, who is training for faith through much supplication. There are some who claim to be gnostics but begrudge their own more than outsiders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ μὲν γὰρ ἀκωλύτως ... φέρεται ῥεῦμα τοῦ λέγοντος","severity":"info","text":"The contrast between oral and written transmission is introduced: the former is uncontrolled, the latter is tested and precise.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρακαταθήκη","severity":"info","text":"The 'deposit' of the elders refers to the secret apostolic tradition, a key concept in Clement's epistemology.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μωρία ... σκάνδαλον ... σοφία ... δύναμις ... θεοῦ","severity":"info","text":"Echoes of 1 Corinthians 1:18-24, where Paul contrasts the reception of the gospel as folly, scandal, wisdom, and power of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μαγνῆτις λίθος","severity":"info","text":"The magnet stone analogy is a common philosophical trope (e.g., Plato, Ion 533d-e) used to illustrate selective attraction of worthy souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικοῦ","severity":"info","text":"Clement's 'gnostic' is the ideal Christian intellectual, distinct from later heresiological uses of the term.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰσὶ δ᾿ οἳ λέγοντες","severity":"info","text":"This sentence introduces a polemical contrast between true gnostics and those who begrudge their own, closing the passage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the elders' (πρεσβυτέρων) is not specified; they may be apostolic figures or earlier Christian teachers.","The phrase 'τοῖς οἰκείοις φθονοῦσι' could mean begrudging one's own family or one's own circle; the translation takes it as 'their own' in a general sense."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"ὡς δὲ ἡ\n θάλασσα ἀνίεται πᾶσιν, ἀλλ᾿ ὃ μὲν νήχεται, ὃ δὲ ἐμπορεύεται, ὃ δὲ ἀγρεύει τοὺς ἰχθῦς,\n καὶ ὡς ἡ γῆ κοινή, ἀλλ᾿ ὃ μὲν ὁδεύει, ὃ δὲ ἀροῖ, θηρᾷ δὲ ἕτερος, καί τις ἄλλος μέταλλα\n ἐρευνᾷ, ὃ δὲ οἰκοδομεῖ, οὕτως καὶ τῆς γραφῆς ἀναγινωσκομένης ὃ μὲν εἰς πίστιν, ὃ δὲ εἰς\n ἦθος ὠφελεῖται, ἀφαιρεῖται δὲ ἄλλος δεισιδαιμονίαν διὰ τῆς ἐπιγνώσεως τῶν πραγμάτων·\n ὁ δὲ ἀθλητής, γνωρίσας τὸ στάδιον τὸ Ὀλυμπιακόν,\n ἐπαποδύεται τῇ διδασκαλίᾳ καὶ ἀγωνίζεται καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ\n κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσάμενος καὶ καταγωνισάμενος. ἀναγκαία γὰρ ἡ γνῶσις καὶ πρὸς ψυχῆς γυμνασίαν καὶ πρὸς\n σεμνότητα ἤθους, ἀξιεντρεπτοτέρους ποιοῦσα τοὺς πιστοὺς καὶ τῶν πραγμάτων ἀκριβεῖς\n θεατάς. ὡς γὰρ οὐκ ἔστι πιστεῦσαι ἄνευ κατηχήσεως, οὕτως οὐδὲ καταλαβέσθαι ἄνευ\n γνώσεως. Ὄν των γὰρ εὐχρήστων καὶ ἀναγκαίων εἰς σωτηρίαν, οἷον πατρὸς καὶ υἱοῦ καὶ\n ἁγίου πνεύματος, ἀλλὰ καὶ τῆς ἡμετέρας ψυχῆς. δεῖ πάντως καὶ τὸν περὶ αὐτῶν λόγον, ὅς\n ἐστι γνωστικός, εὔχρηστον ὁμοῦ καὶ ἀναγκαῖον τυγχάνειν. τοῖς δὲ καὶ τὴν προστασίαν ἐπανῃρημένοις τοῦ ὠφελεῖν εὔχρηστος ἡ πολυπειρία\n πρὸς τὸ μὴ διαλαθεῖν τι τῶν δοκούντων παρ᾿ ἄλλοις ἀναγκαίως καὶ πολυμαθῶς ἐπεγνῶσθαι. φέρει δὲ καὶ ἄλλως συγγυμνασίαν ψυχῆς ζητητικῆς ἡ\n τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις. καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθητήν,\n περισαλπίζεσθαι πάντοθεν ἤδη προμεμελετηκότα τοῖς πολεμικοῖς ὀργάνοις.","english":"Just as the sea is open to all, but one swims, another sails, and another fishes, and as the land is common, but one travels, another plows, another hunts, and someone else mines, and another builds, so also when Scripture is read, one is benefited toward faith, another toward character, while another removes superstition through the knowledge of things. And the athlete, having recognized the Olympic stadium, strips for the teaching, contends, and becomes victorious, having eluded and overcome the opponents who assail the gnostic path. For knowledge is necessary both for the training of the soul and for dignity of character, making the faithful more readily receptive and accurate observers of things. For just as it is impossible to believe without catechesis, so it is impossible to comprehend without knowledge. For among the things useful and necessary for salvation, such as Father, Son, and Holy Spirit, and also our own soul, the account concerning them, which is gnostic, must necessarily be both useful and necessary. For those who have undertaken the responsibility of benefiting others, wide experience is useful so that nothing which seems to have been necessarily and learnedly recognized by others may escape notice. And the exposition of heterodox teaching also provides, in another way, a joint training for the inquiring soul, and keeps the disciple undeceived concerning the truth, since he has already practiced being surrounded on all sides by the instruments of war.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θάλασσα ... γῆ","severity":"info","text":"The sea and land analogies illustrate the diversity of legitimate uses of a common resource, applied to Scripture's varied effects on readers. The list of activities (swimming, sailing, fishing, traveling, plowing, hunting, mining, building) is a rhetorical amplification of the principle that one text yields multiple benefits.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The term 'gnostic' here refers to the advanced, knowledge-based Christian teaching Clement advocates, not to later heresiologically defined Gnosticism. The 'gnostic path' (γνωστικῆς ὁδοῦ) is the way of the true Christian gnostic, who combines faith with intellectual and moral training.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The triad 'Father, Son, and Holy Spirit' echoes the baptismal formula and early creedal language (cf. Matthew 28:19; Didache 7.1, 7.3). Clement treats these as foundational for salvation, alongside the soul, and insists that a 'gnostic' account of them is necessary.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀλυμπιακόν στάδιον","severity":"info","text":"The Olympic stadium metaphor draws on the athletic contests familiar to Greco-Roman culture. Clement uses it to depict the Christian gnostic as an athlete who strips for teaching (ἐπαποδύεται τῇ διδασκαλίᾳ), competes, and overcomes opponents, blending Pauline athletic imagery (1 Cor 9:24-27) with Hellenistic educational ideals.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς ... οὕτως","severity":"info","text":"The passage employs a double analogy (sea and land) followed by a correlative 'so also' (οὕτως) to introduce the application to Scripture. This is a standard rhetorical pattern in Clement's protreptic and didactic prose, building a cumulative argument for the value of knowledge.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑτεροδόξου διδασκαλίας ἔκθεσις","severity":"info","text":"Clement's mention of 'exposition of heterodox teaching' as a training exercise for the soul reflects the Alexandrian catechetical school's method of engaging with rival doctrines. This anticipates later patristic heresiology but is here presented as a prophylactic discipline for the advanced student.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περισαλπίζεσθαι πάντοθεν' (being surrounded on all sides) is a hapax or rare compound; its precise military or athletic connotation is uncertain, though the context suggests a siege or battle metaphor."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"Τοῦ γνωστικοῦ μόνου, καθάπερ λέγουσι τὴν Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων, ὁ βίος καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ\n λόγου, οὐδὲ ἐχθρὸν ἔχοντος τὸ παράπαν, ἀλλὰ καὶ φθόνου καὶ μίσους καὶ βλασφημίας πάσης\n καὶ διαβολῆς ἐκτὸς ὄντος. Ἐν πολλῷ δὲ τῷ βίῳ μακαριστὸς οὐ διὰ τὸ μακρὸν [γενόμενος] ζῆν, ᾧ γε καὶ διὰ τὸ ζῆσαι\n εὖ ὑπῆρξεν ἀξίῳ τοῦ ζῆν ἀεὶ γενέσθαι. οὐδένα λελύπηκεν. ὅτι μὴ τῷ λόγῳ παιδεύων τοὺς ἡλκωμένους τὴν καρδίαν. καθάπερ μέλιτι σωτηρίῳ,\n γλυκεῖ τε ὄντι καὶ δηκτικῷ. ὥστε παντὸς μᾶλλον ὁ γνωστικὸς τὸ πρέπον ἂν μετὰ τοῦ κατὰ\n λόγον φυλάσσοι. τοῦ γὰρ ἐμπαθοῦς παντὸς\n περιτμηθέντος καὶ περιαιρεθέντος ἁπάσης τῆς ψυχῆς τῷ κρατίστῳ, καθαρῷ γενομένῳ καὶ\n ἠλευθερωμένῳ εἰς υἱοθεσίαν, τοῦ λοιποῦ σύνεστίν τε καὶ βιοῖ. Πυθαγόρας ἠξίου μὴ μόνον λογιώτατον, ἀλλὰ καὶ πρεσβύτατον ἡγεῖσθαι τῶν σοφῶν τὸν\n θέμενον τὰ ὀνόματα τοῖς πράγμασι. δεῖ τοίνυν τὰς\n γραφὰς ἀκριβῶς διερευνωμένους, ἐπειδὴ ἐν παραβολαῖς εἰρῆσθαι ἀνωμολόγηνται. ἀπὸ τῶν\n ὀνομάτων θηρᾶσθαι τὰς δόξας, ἃς τὸ ἅγιον πνεῦμα περὶ τῶν πραγμάτων ἔχον. εἰς τὰς λέξεις\n ὡς εἰπεῖν τὴν αὑτοῦ διάνοιαν ἐκτυπωσάμενον, διδάσκει. ἵνα ἡμῖν ἀκριβῶς \n ἐξεταζόμενα διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα, τὸ δ᾿ ἐγκεκρυμμένον ἐν\n πολλοῖς τοῖς σκέπουσι ψηλαφώμενον καὶ καταμανθανόμενον ἐκφαίνηται καὶ ἀναλάμψῃ. [οὕτ]ὡς γὰρ καὶ ὁ μόλιβδος τοῖς τρίβουσιν ἐξανθεῖ\n λευκὸν ἐκ μέλανος, τὸ ψιμύθιον.","english":"Only the gnostic’s life is pure from every evil deed, thought, and word, just as they say Crete is barren of destructive beasts; he has no enemy at all, but is beyond all envy, hatred, blasphemy, and slander. In the long course of life he is blessed not because he has lived long, but because he has lived well, being worthy of living forever. He has grieved no one, except that by his word he instructs those whose hearts are ulcerated, as with healing honey, which is both sweet and pungent. So more than anyone the gnostic would preserve what is fitting together with what is according to reason. For when every passion has been cut away and removed from the whole soul, with the best part of it becoming pure and freed for adoption, he thereafter dwells and lives with it. Pythagoras held that the one who gave names to things should be considered not only the most learned but also the most ancient of the wise. Therefore we must examine the scriptures accurately, since they are acknowledged to have been spoken in parables, and hunt out from the names the opinions which the Holy Spirit holds about things, having, as it were, stamped his own thought into the words, and teaches, so that when we examine them accurately, the names spoken in many senses may be unfolded, and what is hidden under many coverings, when felt and learned, may be revealed and shine forth. For just as lead, when rubbed, blooms white from black—the white lead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοῦ","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian intellectual, not to later Gnostic sects. It denotes one who has advanced knowledge (γνῶσις) of divine truths.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κρήτην ἄγονον εἶναι θηρίων ὀλεθρίων","severity":"info","text":"The claim that Crete is barren of destructive beasts is a commonplace in ancient sources, e.g., Aristotle (Hist. an. 8.28) and Pliny (HN 8.83). Clement uses it as a simile for the gnostic's purity.","cites":[],"named_sources":["Aristotle 4th cent. BCE","Pliny 1st cent. CE"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πυθαγόρας","severity":"info","text":"Clement's appeal to Pythagoras as the name-giver echoes a tradition found in Plato (Cratylus) and later Neoplatonists, linking linguistic theory to scriptural exegesis.","cites":[],"named_sources":["Plato 4th cent. BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως","severity":"info","text":"The simile of lead turning white when rubbed (ψιμύθιον) concludes the passage, mirroring the earlier simile of Crete. This ring composition emphasizes the transformative process of exegesis.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ψιμύθιον","severity":"info","text":"The chemical transformation of lead into white lead (ceruse) was known in antiquity; Clement uses it metaphorically for the unveiling of hidden meaning. This passage influenced later allegorical hermeneutics.","cites":[{"key":"hollis:alma990004769550203941","label":"Estratti profetici = Eclogae propheticae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004769550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γενόμενος","severity":"caution","text":"The word γενόμενος is bracketed in the edition as a possible interpolation; its removal does not affect the sense. The text may be corrupt here.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ κρατίστῳ' could refer to the 'best part' of the soul (the rational part) or to God; the translation takes it as the soul's best part."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":82,"ref":"p82","source":"οὕτως καὶ ἡ γνῶσις, φέγγος καὶ λαμπρότητα καταχέουσα τῶν\n πραγμάτων, ἡ τῷ ὄντι θεία σοφία εἴη ἄν, τὸ φῶς τὸ εἰλικρινές, τὸ φωτίζον τοὺς καθαροὺς\n τῶν ἀνθρώπων ὡς κόρην ὀφθαλμοῦ εἰς ὄψιν καὶ κατάληψιν τῆς ἀληθείας βεβαίαν. Ἀναψάμενοι τοίνυν τῆς ἀρχῆς τοῦ φωτὸς ἐκείνου ἐκ τοῦ πόθου τοῦ περὶ αὐτὸ\n αὐτῷ ὡς ἔνι μάλιστα ἐξομοιοῦσθαι πειρώμενοι, φωτὸς ἔμπλεοι, φῶτες\n Ἰσραηλῖται τῷ ὄντι γινόμεθα. φίλους γὰρ εἶπεν καὶ\n ἀδελφοὺς τοὺς ἐχομένους τῆς πρὸς τὸ θεῖον ἀφομοιώσεως κατὰ ἐπιθυμίαν καὶ δίωξιν. * * ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο, φωνὰς καί τινας ὄψεις ἁγίων φασμάτων\n ἔχοντες , ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος ἅπας διδασκαλίας καὶ δυνάμεως\n θεϊκῆς καταξιωθήσεται. Οἶδα δὲ ἐγὼ ὅτι τὰ τῆς γνώσεως μυστήρια τοῖς μὲν πολλοῖς χλεύην φέρει καὶ μάλιστα μὴ\n κεκαττυμένα σοφιστικῇ τροπολογίᾳ. τοὺς δὲ ὀλίγους καθάπερ φῶς ἐπεισενεχθὲν ἐξαίφνης\n συμποσίῳ τινὶ συνηρεφεῖ ἐκπλήξει τὰ πρῶτα, ἔπειτα ἐθίσαντες καὶ συντραφέντες καὶ\n ἐγγυμνα σάμενοι τῷ λογισμῷ ὡς ὑφ᾿ ἡδονῆς εὐφραινόμενοι καὶ\n ἀγαλλιώμενοι * * τὸν κύριον. ὡς γὰρ ἡ \n ἡδονὴ τὴν τῆς ἀλγηδόνος ἀπαλλαγὴν οὐσίαν ἔχει, οὕτως ἡ γνῶσις τῆς ἀγνοίας τὴν\n ὑπεξαίρεσιν. ὡς γὰρ οἱ μάλιστα καθεύδοντες οἴονται\n μάλιστα ἐγρηγορέναι, ἐναργεστέραις ὑποπίπτοντες καὶ ἀπερισπάστοις ταῖς ὄναρ φαντασίαις,\n οὕτως οἱ μάλιστα ἀγνοοῦντες μάλιστα εἰδέναι νομίζουσι. μακάριοι δὲ οἱ ἐξ ύπνου τοῦδε καὶ τῆς παραφροσύνης\n ἀνεγειρόμενοι καὶ ἀναβλέψαντες τὸ φῶς καὶ τὴν ἀλήθειαν.","english":"Thus also knowledge, pouring light and radiance upon things, would be truly divine wisdom—the pure light that illuminates the pure among men as the pupil of the eye, for a firm vision and comprehension of truth. Having kindled, therefore, from the source of that light through the desire for it, and striving to become as like it as possible, we become filled with light, truly lights—Israelites in reality. For he called those who hold to assimilation to the divine through desire and pursuit friends and brothers. * * Pure places and meadows received them, having voices and certain visions of holy apparitions, and a man thoroughly purified will be deemed worthy of all divine teaching and power. But I know that the mysteries of knowledge bring mockery to the many, especially when not stitched together with sophistic tropology. But to the few, like light suddenly brought into a darkened banquet hall, they cause astonishment at first; then, becoming accustomed, nurtured, and trained in reasoning, they rejoice and exult as if from pleasure * * the Lord. For just as pleasure has as its essence the removal of pain, so knowledge has the removal of ignorance. For just as those who are most asleep think they are most awake, falling upon the most vivid and undisturbed dream visions, so those who are most ignorant think they know most. Blessed are those who awaken from this sleep and derangement and look upon the light and the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνῶσις","severity":"info","text":"Here γνῶσις is identified with divine wisdom and pure light, a key concept in Clement's epistemology and soteriology.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσραηλῖται","severity":"info","text":"The term 'Israelites' likely alludes to the spiritual Israel of the true gnostic, echoing Paul (Rom 9:6) and Philo's allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμποσίῳ τινὶ συνηρεφεῖ","severity":"info","text":"The image of light suddenly brought into a darkened banquet hall recalls Plato's allegory of the cave (Republic 514a–517a) and common sympotic imagery.","cites":[],"named_sources":["Plato Republic"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς γὰρ ... οὕτως","severity":"info","text":"Two parallel analogies (pleasure/pain, sleep/waking) structure the argument, contrasting ignorance with knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"* *","severity":"caution","text":"Asterisks mark lacunae in the manuscript; the first may omit a transition, the second likely a verb or object for 'rejoice and exult'.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστήρια","severity":"info","text":"Clement's use of 'mysteries' for gnosis reflects the esoteric tradition in early Christian Alexandria, later influential on Origen and the Cappadocians.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'φῶτες Ἰσραηλῖται' could be read as 'lights, Israelites' or 'lights of Israelites'; the translation takes it as appositional. The lacunae marked by asterisks leave the exact sequence uncertain."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Δεῖ τοίνυν ἐπ᾿ ἴσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθητὴν καὶ τῷ πόθῳ τὴν πίστιν\n ἐγκαταμίξαντα γυμνάζειν καὶ μελετᾶν, ἑκάστοτε πρὸς ἑαυτὸν τὴν τῶν θεωρημάτων ἀλήθειαν\n ἐξετάζοντα· ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ\n καὶ εἰς τὰς τῶν πέλας ζητήσεις καθιέναι· ἐπεὶ καὶ οἱ νεοττοὶ προαποπειρῶνται τοῦ πετάσαι\n ἐπὶ τῆς καλιᾶς γυμνάσαντες τὰ πτερά. Ἡ γὰρ ἀρετὴ ἡ γνωστικὴ πανταχοῦ καλὸν καὶ πρᾶον καὶ ἀβλαβὲς καὶ ἄλυπον καὶ μακάριον καὶ\n παρεσκευασμένον ἄριστα μὲν ὁμιλεῖν παντὶ τῷ θείῳ, ἄριστα δ᾿ ἀνθρώποις, θεωρητικὸν ὁμοῦ\n καὶ πρακτικόν, ἄγαλμα θεῖον τὸν ἄνθρωπον κατασκευάζουσα καὶ φιλόκαλον ἀπεργαζομένη δι᾿\n ἀγάπης· τὸ γὰρ καλὸν ὡς ἐκεῖ σοφίᾳ θεωρητὸν καὶ\n νοητόν, ἐνταῦθα σωφροσύνῃ καὶ δικαιοσύνῃ διὰ πίστεως πρακτόν, ἐν σαρκὶ μελετήσαντος\n ἀγγελικὴν ὑπουργίαν, ὥσπερ ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι τὸν νοῦν\n καθιερώσαντος. Πρὸς δὲ Τατιανὸν λέγοντα εὐκτικὸν εἶναι τὸ »γενηθήτω φῶς« λεκτέον· εἰ τοίνυν εὐχόμενος\n ᾔδει τὸν ὑπερκείμενον θεόν, πῶς λέγει »ἐγὼ θεὸς καὶ πλὴν ἐμοῦ ἄλλος οὐδείς«; Εἶπε μὲν ὡς κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων ῥημάτων, λόγῳ κολαζομένων καὶ\n παιδευομένων· ἔφασκεν δὲ καὶ διὰ τὰς τρίχας κολάζεσθει καὶ τὸν κόσμον τὰς γυναῖκας ὑπὸ\n δυνάμεως τῆς ἐπὶ τούτοις τεταγμένης, ἣ καὶ τῷ Σαμψὼν δύναμιν παρεῖχε ταῖς θριξίν, ἥτις\n κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρμώσας. Καθάπερ ἀγαθοῦ ἀπορροίᾳ ἀγαθύνονται, οὕτως καὶ κακοῦ κακοῦνται.","english":"Therefore, the one who wishes must have the disciple obedient and, having mingled faith with desire, must exercise and practice, each time examining for himself the truth of the theorems; and when it seems to him to be in good order, then indeed to enter into the inquiries of his neighbors. For even the young birds first try to spread their wings, exercising them in the nest. For gnostic virtue is everywhere beautiful, gentle, harmless, painless, blessed, and prepared to associate in the best way with everything divine, and in the best way with men, being both contemplative and practical, fashioning man as a divine image and rendering him a lover of beauty through love; for the beautiful, as there, is contemplated by wisdom and intelligible, here it is practiced by temperance and justice through faith, having practiced angelic service in the flesh, as if consecrating the mind in the body, a transparent and pure place. And against Tatian, who says that \"Let there be light\" is a prayer, it must be said: if, then, praying he knew the God above, how does he say \"I am God and besides me no one else\"? He spoke as there are punishments for blasphemies, nonsense, licentious words, punished and disciplined by reason; and he also said that women are punished for their hair and adornment by a power appointed over these things, which also gave Samson strength in his hair, which punishes those who through the adornment of hair rush into fornication. Just as by the emanation of good they are made good, so also by evil they are made evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῖ τοίνυν ... γυμνάζειν καὶ μελετᾶν","severity":"info","text":"The passage shifts from a general exhortation on disciplined inquiry to a specific polemic against Tatian, marked by the phrase Πρὸς δὲ Τατιανὸν.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τατιανόν","severity":"info","text":"Tatian, a second-century Christian apologist and heretic, is cited for his interpretation of 'Let there be light' as a prayer, which Clement refutes by pointing to Tatian's own claim to divinity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενηθήτω φῶς","severity":"info","text":"The phrase 'Let there be light' (Gen 1:3) is quoted as part of Tatian's argument; Clement counters by citing Tatian's boast 'I am God and besides me no one else', which echoes Isaianic or gnostic claims.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σαμψὼν","severity":"info","text":"The reference to Samson's hair (Judg 16) parallels a tradition in which his strength was linked to his hair, here used to argue that a punitive power over hair also punishes women for adornment.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρετὴ ἡ γνωστικὴ","severity":"info","text":"The phrase 'gnostic virtue' denotes the ideal of Clement's perfect Christian, combining contemplation and practice, and is central to his concept of the true gnostic.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγκαταμίξαντα","severity":"caution","text":"The verb ἐγκαταμίξαντα ('having mingled') is textually secure but the syntax is compressed; the sense is that faith must be blended with desire, though the precise relationship is debated.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'power appointed over these things' (τῆς ἐπὶ τούτοις τεταγμένης) is unclear; it may refer to a specific angelic or demonic agency in Tatian's system.","The transition from the general ethical instruction to the polemic against Tatian is abrupt, possibly indicating a lacuna or a shift in source material."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"καλὴ ἡ\n κρίσις τοῦ θεοῦ, ἥ τε διάκρισις ἡ τῶν πιστῶν ἀπὸ τῶν ἀπίστων ἥ τε πρόκρισις ὑπὲρ τοῦ μὴ\n μείζονι περιπεσεῖν κρίσει ἥ τε κρίσις παίδευσις οὖσα. Ἡ γραφή φησι τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ, ὑφ᾿ οὗ παιδεύεσθαί τε\n καὶ αὔξειν, »καὶ ἔσονται«, φησίν, »ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα\n πιστοί.« \n Διὸ καὶ Πέτρος ἐν τῇ Ἀποκαλύψει φησί· »καὶ ἀστραπὴ\n πυρὸς πηδῶσα ἀπὸ τῶν βρεφῶν ἐκείνων καὶ πλήσσουσα τοὺς ὀφθαλμοὺς τῶν γυναικῶν·«\n ἐπεὶ ὁ δίκαιος »ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει\n καὶ κρίνει ἔθνη.«\n»Μετὰ ὁσίου ὁσιωθήσῃ.« κατὰ αἶνον ὁσίων δεδόξασται τὸ ὄνομά σου, κατ᾿ ἐπίγνωσιν ἡμῶν\n δοξαζομένου τοῦ θεοῦ [κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν]. οὕτω καὶ τὸ »ζῇ κύριος« καὶ τὸ »ἀνέστη κύριος«. »Λαὸς ὃν οὐκ ἔγνων. ἐδούλευσέν μοι·« κατὰ διαθήκην οὐκ ἔγνων. »Υἱοὶ ἀλλότριοι·« τὰ τοῦ ἄλλου ἐζηλωκότες. »Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ.« βασιλεῖς πάντες λέγονται οἱ πιστοί,\n κεκλημένοι εἰς βασιλείαν κατά τε τὴν ἐπίγνωσιν κατά τε τὴν\n κληρονομίαν. »Ἡ μακροθυμία γλυκύτης ἐστὶν ὑπὲρ τὸ μέλι«, οὐχ ὅτι ἐστὶ μακροθυμία, ἀλλὰ κατὰ τὸν\n καρπὸν τῆς μακροθυμίας. ἐπεὶ οὐδὲ ὁ ἐγκρατής ἐστιν ἀπαθής, κρατῶν οὐκ ἀπόνως τῶν παθῶν·\n ὅταν δὲ ἕξις γένηται, οὐκέτι ἐγκρατής, ἐν μιᾷ ἕξει τῷ ἁγίῳ πνεύματι γενομένου τοῦ\n ἀνθρώπου. »Πνεύματα·« λέγεται τὰ πάθη τὰ ἐν τῇ ψυχῇ οὐκ ἐξ οὐσίας πνεύματα, ἐπεὶ ἔσται ἐμπαθὴς\n ἄνθρωπος λεγεὼν δαιμόνων, ἀλλὰ κατὰ τὴν [προ]τροπήν. ἡ γὰρ αὐτὴ ψυχὴ κατὰ μεταβολὰς ἄλλας καὶ ἄλλας ποιότητας κακίας\n ἀναδεχομένη πνεύματα λέγεται ἀνειληφέναι.","english":"Good is the judgment of God, both the separation of the faithful from the unfaithful and the preference for not falling into a greater judgment, and the judgment which is discipline. Scripture says that exposed infants are entrusted to a guardian angel, by whom they are both educated and grow, and, it says, \"they will be as the faithful of a hundred years here.\" Therefore also Peter in the Apocalypse says: \"and a flash of fire leaping from those infants and striking the eyes of the women;\" since the righteous man \"shines like a spark through a reed and judges nations.\"\n\n\"You will be sanctified with the holy.\" According to the praise of the holy, your name has been glorified; according to our knowledge, God is glorified [both according to knowledge and according to inheritance]. Thus also \"the Lord lives\" and \"the Lord has risen.\" \"A people whom I did not know served me;\" according to a covenant I did not know. \"Alien sons;\" those who have emulated the property of another. \"Extolling the deliverances of his king.\" All the faithful are called kings, being called to the kingdom both according to knowledge and according to inheritance. \"Long-suffering is sweetness beyond honey,\" not that long-suffering itself is, but according to the fruit of long-suffering. For neither is the continent man passionless, controlling the passions not without effort; but when a state becomes habitual, the man is no longer continent, having come to be in a single state with the Holy Spirit. \"Spirits\" are said of the passions in the soul, not spirits from substance, for then a passionate man would be a legion of demons, but according to the [ex]hortation. For the same soul, undergoing different changes and receiving different qualities of vice, is said to have taken up spirits.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ","severity":"info","text":"Clement refers to a tradition that exposed infants are assigned a guardian angel for education and growth. This may echo Wisdom of Solomon 10:20 or Shepherd of Hermas, but the specific source is unidentified.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἀστραπὴ πυρὸς πηδῶσα ἀπὸ τῶν βρεφῶν ἐκείνων καὶ πλήσσουσα τοὺς ὀφθαλμοὺς τῶν γυναικῶν","severity":"info","text":"Clement quotes the Apocalypse of Peter, an early Christian apocryphon, describing a flash of fire from infants striking women's eyes. This work is known from the Akhmim Codex and other fragments.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει καὶ κρίνει ἔθνη","severity":"info","text":"This phrase likely alludes to a biblical or apocalyptic image of the righteous shining like a spark through reed and judging nations. No direct Old Testament or New Testament verse matches exactly; it may be from a lost source.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεύματα","severity":"info","text":"Clement glosses 'spirits' (πνεύματα) as passions in the soul, not as substantial entities. He argues that a passionate man would be a 'legion of demons' if taken literally, so the term is used according to exhortation (προτροπή).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος ἐν τῇ Ἀποκαλύψει","severity":"info","text":"The Apocalypse of Peter is a 2nd-century CE apocryphon, extant in Greek and Ethiopic. Clement's citation shows its use in Alexandrian Christian instruction, particularly for eschatological and disciplinary themes.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ αἶνον ... κατ᾿ ἐπίγνωσιν ... κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν","severity":"info","text":"Clement uses a repetitive structural pattern (κατὰ ... κατὰ ...) to distinguish modes of glorification and inheritance, emphasizing the dual aspects of knowledge and inheritance in the spiritual life.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'shines like a spark through a reed and judges nations' is uncertain; it may be a lost apocryphon or a Clementine paraphrase.","The bracketed phrase [κατά τε τὴν ἐπίγνωσιν κατά τε τὴν κληρονομίαν] may be a scribal gloss or an original repetition; the text is ambiguous.","The identity of the 'guardian angel' tradition is not explicitly cited; it may derive from Jewish or early Christian angelology."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":85,"ref":"p85","source":"Ὁ λόγος τῆς κτήσεως ἀφίστασθαι οὐ κελεύει, ἀλλ᾿ ἀπροσπαθῶς διοικεῖν τὴν κτῆσιν. ἐπισυμβάντος δέ τινος μὴ ἀγανακτεῖν μηδὲ λυπεῖσθαι μηδὲ ἐπιθυμεῖν κτήσασθαι· τῆς ἐν\n πάθει γὰρ κτήσεως ἀφίστασθαι κελεύει καὶ πάσης προσπαθείας. Ἡ θεία πρόνοια ο ὐ κ αταστρέφει ἐπὶ μόνους τοὺς ἐν σαρκί. αὐτίκα ὁ Πέτρος ἐν τῇ Ἀποκαλύψει φησὶν »τὰ βρέφη ἐξαμβλωθέντα τῆς ἀμείνονος ἐσόμενα\n μοίρας, ταῦτα ἀγγέλῳ τημελούχῳ παραδίδοσθαι, ἵνα γνώσεως μεταλαβόντα τῆς ἀμείνονος τύχῃ\n μονῆς, παθόντα ἃ ἂν ἔπαθεν καὶ ἐν σώματι γενόμενα.« τὰ δ᾿ ἕτερα μόνης τῆς σωτηρίας τεύξεται, ὡς ἠδικημένα ἐλεηθέντα, καὶ μενεῖ ἄνευ\n κολάσεως, τοῦτο γέρας λαβόντα. »Τὸ δὲ γάλα τῶν γυναικῶν, ῥέον ἀπὸ τῶν μαστῶν καὶ πηγνύμενον«, φησὶν ὁ Πέτρος ἐν τῇ Ἀποκαλύψει, »γεννήσει θηρία λεπτὰ σαρκοφάγα καὶ ἀνατρέχοντα\n εἰς αὐτὰς κατεσθίει«, διὰ τὰς ἁμαρτίας γίνεσθαι τὰς κολάσεις διδάσκων. ἐκ τῶν ἁμαρτιῶν γεννᾶσθαι αὐτάς φησιν, ὡς διὰ τὰς ἁμαρτίας\n ἐπράθη ὁ λαός, καὶ »διὰ τὴν εἰς Χριστὸν ἀπιστίαν«, ὥς φησιν ὁ ἀπόστολος, »ὑπὸ τῶν ὄφεων\n ἐδάκνοντο«. Ἔλεγεν πρεσβύτης ζῷον εἶναι τὸ κατὰ γαστρός. εἰσιοῦσαν γὰρ τὴν ψυχὴν εἰς τὴν μήτραν ἀπὸ\n τῆς καθάρσεως ηὐτρεπισμένην εἰς σύλληψιν καὶ εἰσκριθεῖσαν ὑπό τινος τῶν τῇ\n γενέσει ἐφεστώτων ἀγγέλων προγινώσκοντος τὸν καιρὸν τῆς συλλήψεως κινεῖν πρὸς συνουσίαν\n τὴν γυναῖκα, καταβληθέντος δὲ τοῦ σπέρματος ὡς εἰπεῖν ἐξοικειοῦσθαι τὸ ἐν τῷ σπέρματι\n πνεῦμα καὶ οὕτως συλλαμβάνεσθαι τῇ πλάσει. †\n μαρτύριον ὠνόμασεν πᾶσιν.","english":"The word does not command to abstain from possession, but to manage possession without attachment. And if something befalls, not to be vexed, nor grieved, nor to desire to acquire; for it commands to abstain from possession in passion and from all attachment. Divine providence does not extend only to those in the flesh. For instance, Peter in the Apocalypse says: \"The aborted infants will be of a better portion; these are handed over to a guardian angel, so that, having partaken of knowledge, they may obtain a better abode, having suffered what they would have suffered even if they had come into a body.\" The others will obtain only salvation, being pitied as wronged, and will remain without punishment, having received this as a reward. \"And the milk of women, flowing from the breasts and curdling,\" says Peter in the Apocalypse, \"will generate small flesh-eating beasts which, running up into them, devour them,\" teaching that punishments come about because of sins. He says that they are generated from sins, just as because of sins the people were sold, and \"because of disbelief in Christ,\" as the apostle says, \"they were bitten by serpents.\" An elder said that the fetus is a living being. For the soul, entering the womb from the purification, prepared for conception, and being inseminated by one of the angels presiding over generation, who foreknows the time of conception, moves the woman toward intercourse; and when the seed is deposited, the spirit in the seed, so to speak, appropriates it, and thus conception takes place with the formation. He called it a testimony to all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"λόγος τῆς κτήσεως","severity":"info","text":"The phrase 'λόγος τῆς κτήσεως' is ambiguous: it could mean 'the word (or reason) concerning possession' or 'the Word (Logos) of possession'. The context favors the former, as Clement contrasts managing possession without attachment.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῇ Ἀποκαλύψει","severity":"info","text":"Clement twice cites 'Peter in the Apocalypse', referring to the Apocalypse of Peter, a non-canonical early Christian text. The first citation concerns aborted infants; the second describes milk curdling into flesh-eating beasts as punishment for sins.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτης","severity":"info","text":"The 'elder' (πρεσβύτης) is likely a source of oral tradition, possibly Pantainos or another early Christian teacher. Clement often attributes such traditions to a 'presbyter' without naming him.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ βρέφη ἐξαμβλωθέντα","severity":"info","text":"The idea that aborted infants receive a guardian angel and a better portion appears also in the Apocalypse of Peter (Ethiopic version) and in later Christian speculation on the fate of unbaptized infants.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαρτέριον ὠνόμασεν πᾶσιν","severity":"caution","text":"The final sentence is corrupt: 'μαρτέριον ὠνόμασεν πᾶσιν' (he called it a testimony to all) lacks a clear subject and antecedent. The text may be lacunose; the sense is uncertain.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ γάλα τῶν γυναικῶν...γεννήσει θηρία λεπτὰ σαρκοφάγα","severity":"info","text":"This vivid image of punitive lactation from the Apocalypse of Peter was cited by later patristic authors (e.g., Methodius of Olympus) as an example of post-mortem bodily punishment for sins.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elder' (πρεσβύτης) is not specified.","The final sentence 'μαρτέριον ὠνόμασεν πᾶσιν' is textually corrupt; the subject and referent of 'testimony' are unclear.","The phrase 'λόγος τῆς κτήσεως' could be read as 'the Word concerning possession' or 'the reason for possession'."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"καὶ ὁπηνίκα ἂν εὐαγγελίζωνται οἱ ἄγγελοι τὰς στείρας, οἷον\n προεισκρίνουσι τῆς συλλήψεως τὰς ψυχάς· καὶ ἐν τῷ εὐ αγγελίῳ »τὸ βρέφος\n ἐσκίρτησεν« ὡς ἔμψυχον. * * καὶ αἱ στεῖραι διὰ τοῦτό\n εἰσι στεῖραι, ὡς ἂν μὴ εἰσκρινομένης τῆς ψυχῆς τὴν τοῦ σπέρματος καταβολὴν συναγούσης\n εἰς κατοχὴν συλλήψεως καὶ γεννήσεως. »Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ.« οἱ οὐρανοὶ λέγονται πολλαχῶς, καὶ οἱ κατὰ διάστημα\n καὶ περίοδον καὶ ἡ κατὰ διαθήκην τῶν πρωτοκτίστων ἀγγέλων ἐνέργεια προσεχής· κυριωτέρᾳ\n γὰρ παρουσίᾳ ἀγγέλων αἱ διαθῆκαι ἐνηργήθησαν ἡ ἐπὶ Ἀδάμ, ἡ ἐπὶ Νῶε, ἡ ἐπὶ Ἀβραάμ, ἡ ἐπὶ\n Μωυσέως. διὰ γὰρ τοῦ κυρίου κινηθέντες οἱ \n πρωτόκτιστοι ἄγγελοι ἐνήργουν εἰς τοὺς προσεχεῖς τοῖς προφήταις ἀγγέλους\n δι ηγούμενοι »δόξαν θεοῦ«, τὰς διαθήκας. ἀλλὰ καὶ τὰ ἔργα τὰ κατὰ τὴν γῆν\n γενόμενα ὑπ᾿ ἀγγέλων\nδιὰ τῶν πρωτοκτίστων ἀγγέλων ἐγένοντο εἰς »δόξαν θεοῦ«. καλοῦνται δὲ οὐρανοὶ κυρίως μὲν\n ὁ κύριος, ἔπειτα δὲ καὶ οἱ πρωτόκτιστοι, μεθ᾿ οὓς καὶ οἱ ἅγιοι πρὸ νόμου ἄνθρωποι. ὡς οἱ\n πατριάρχαι, καὶ Μωυσῆς καὶ οἱ προφῆται, εἶτα καὶ οἱ ἀπόστολοι. »Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.«\n στερέωμα λέγει τὸν θεὸν τὸν ἀπαθῆ καὶ ἀμετάβλητον, ὡς καὶ ἀλλαχῇ ὁ αὐτὸς Δαβίδ· »ἀγαπήσω\n σε, κύριε, ἡ ἰσχύς μου, κύριος στερέωμά μου καὶ καταφυγή μου.« τὴν ποίησιν οὖν τῶν χειρῶν αὐτοῦ αὐτὸ τὸ στερέωμα ἀναγγέλλει,\n τοῦτ᾿ ἔστιν δείκνυσι καὶ φαίνει τὴν ποίησιν τῶν ἀγγέλων αὐτοῦ· ἀναγγέλλει γὰρ καὶ\n δείκνυσιν οὓς ἐποίησεν. »Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα.« ὡς οἱ οὐρανοὶ πολλαχῶς. οὕτως καὶ ἡ ἡμέρα.","english":"And whenever the angels announce the barren women, they, as it were, pre-introduce the souls before conception; and in the Gospel, \"the infant leaped\" as being ensouled. And the barren women are barren for this reason, so that the soul not being introduced, the deposit of seed does not contribute to retention for conception and birth. \"The heavens declare the glory of God.\" The heavens are spoken of in many ways, both those according to interval and cycle, and the proximate activity of the first-created angels according to the covenant; for by a more direct presence of angels the covenants were enacted: that under Adam, that under Noah, that under Abraham, that under Moses. For, set in motion by the Lord, the first-created angels acted upon the angels proximate to the prophets, declaring \"the glory of God,\" the covenants. But also the works that came to be on the earth by angels were accomplished through the first-created angels for \"the glory of God.\" And the heavens are called, properly, the Lord, then also the first-created, after whom also the holy men before the law, such as the patriarchs, and Moses and the prophets, then also the apostles. \"The firmament proclaims the work of his hands.\" The firmament means the impassible and immutable God, as also elsewhere the same David says: \"I will love you, Lord, my strength; Lord is my firmament and my refuge.\" Therefore the firmament itself proclaims the work of his hands, that is, it shows and makes manifest the work of his angels; for it proclaims and shows those whom he made. \"Day by day utters a word.\" As the heavens are spoken of in many ways, so also is the day.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ βρέφος ἐσκίρτησεν","severity":"info","text":"Clement cites a Gospel phrase, 'the infant leaped,' likely from the Protevangelium of James (or a related infancy tradition), not from the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ","severity":"info","text":"This is a citation of Psalm 19:1 (LXX 18:2): 'The heavens declare the glory of God.' Clement uses it as a proof-text for his angelological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα","severity":"info","text":"Clement quotes Psalm 19:1b (LXX 18:2): 'The firmament proclaims the work of his hands,' interpreting 'firmament' as a title for God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου, κύριος στερέωμά μου καὶ καταφυγή μου","severity":"info","text":"Clement cites a Davidic psalm (not exactly matching any LXX verse) to support his identification of 'firmament' with God. The citation may be a conflation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι ἄγγελοι","severity":"info","text":"'First-created angels' is a distinctive term in Clement's angelology, denoting a high order of angels who mediate divine activity and are identified with 'heavens' in a spiritual sense.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στερέωμα","severity":"info","text":"Clement interprets 'firmament' (στερέωμα) as a title for the impassible and immutable God, diverging from the usual cosmological sense (the fixed sky). This reflects his allegorical method.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα' is obscure; it may be a citation of an unknown source or a Clementine formulation. The English draft renders it as 'Day by day utters a word,' but the Greek verb ἐρεύγεται (belches forth) is unusual and may be corrupt or a scribal error.","The passage contains a lacuna marked by asterisks, indicating missing text that may affect the interpretation of the barren women and the soul's pre-introduction."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"ῥῆμα δὲ ὁ κύριος, καὶ ὁ αὐτὸς δὲ ἡμέρα\n πολλαχῇ εἴρηται. »καὶ νὺξ νυκτὶ ἀναγγέλλει\n γ νῶ σιν.« ὁ διάβολος ᾔδει ἐλευσόμενον τὸν κύριον, εἰ δὲ ὁ\n Ἰησοῦς αὐτὸς εἴη, οὐκ ἠπίστατο· διὸ καὶ ἐπείραζεν α ὐτόν ἵνα γνῷ· † εἰ\n δυνατός ἐστιν. ἐᾶν φησι· »καὶ ἀπέστη ἀπ᾿ αὐτοῦ εἰς καιρόν«, τουτέστιν ἀνεβάλλετο τὴν\n εὕρεσιν εἰς τὴν ἀνάστασιν. ᾔδει γὰρ τοῦτον εἶναι τὸν κύριον τὸν ἀναστησόμενον. ὁμοίως καὶ οἱ δαίμονες, ἐπεὶ καὶ Σολομῶνα\n ὑπώπτευσαν εἶναι τὸν κύριον, ἔγνωσαν δὲ μὴ εἶναι, ἁμαρτόντος αὐτοῦ. »νὺξ νυκτί·« πάντες οἱ δαίμονες ἔγνωσαν ὅτι κύριος ἦν ὁ\n ἀναστὰς μετὰ τὸ πάθος. ἤδη δὲ καὶ Ἐνώχ φησιν τοὺς παραβάντας ἀγγέλους διδάξαι τοὺς\n ἀνθρώπους ἀστρονομίαν καὶ μαντικὴν καὶ τὰς ἄλλας τέχνας. »Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν« οὔτε τῶν ἡμερῶν οὔτε τῶν\n νυκτῶν. »εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν.« μετήνεγκεν τὸν λόγον ἐπὶ μόνους τοὺς ἁγίους, οὓς οὐρανούς τε εἴρηκεν καὶ ἡμέρας. Οἱ ἀστέρες, σώματα πνευματικά, κεκοινωνηκότα ἀγγέλοις ἐφεστῶσι διοικούμενα, οὐκ αἴτια\n γενέσεως, σημαντικὰ δὲ τῶν γινομένων τε καὶ ἐσομένων καὶ γενομένων ἐπί τε τροπῶν ἀέρων\n ἐπί τε εὐφορίας καὶ ἀκαρπίας ἐπί τε λοιμῶν καὶ φλογμῶν ἐπί τε τῶν ἀνθρώπων. οὐδ᾿ ὄναρ τὰς ἐνεργείας ποιεῖ τὰ ἄστρα, σημαίνει δὲ »τά τ᾿ ἐόντα, τά τ᾿ ἐ σ σόμενα, πρό τ᾿ ἐόντα«. »Καὶ ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ.« ἐνταῦθα ὑπερ β ατόν ἐστι· περὶ γὰρ\n τῆς παρουσίας τῆς δευτέρας ὁ λόγος. οὕτως οὖν ἀναγνωστέον τὸ ὑπερβατὸν κατὰ\n ἀκολουθίαν.","english":"The Lord is the Word, and the same is also said in many places as \"day.\" \"And night announces to night knowledge.\" The devil knew that the Lord was coming, but whether Jesus himself was the Lord, he did not know; therefore he also tempted him in order to know if he was powerful. He says, \"And he departed from him for a time,\" that is, he postponed the discovery until the resurrection. For he knew that this was the Lord who would rise. Similarly also the demons, since they even suspected Solomon to be the Lord, but knew he was not when he sinned. \"Night to night\": all the demons knew that the Lord was the one who rose after the passion. And already Enoch says that the transgressing angels taught men astronomy, divination, and the other arts. \"There are no utterances nor words whose voices are not heard,\" neither of the days nor of the nights. \"Their sound went out into all the earth.\" He transferred the word to the saints alone, whom he has called both heavens and days. The stars, spiritual bodies, having communion with angels, stand as administrators, not causes of generation, but significant of things that are happening, will happen, and have happened, both concerning changes of airs, and concerning fertility and barrenness, and concerning plagues and conflagrations, and concerning men. Nor do the stars produce their effects in dreams, but they signify \"things that are, things that will be, and things that were.\" \"And in the sun he placed his tent.\" Here there is a hyperbaton; for the word is about the second coming. Thus the hyperbaton is to be read according to sequence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα","severity":"info","text":"The Greek ῥῆμα (rhema) is rendered 'Word' in the English draft, but it more precisely means 'utterance' or 'saying', distinct from λόγος (logos). Clement identifies the Lord with this term, likely echoing Johannine usage.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νὺξ νυκτὶ ἀναγγέλλει γνῶσιν","severity":"info","text":"The phrase 'night announces to night knowledge' is not a direct biblical quotation but may allude to Psalm 19:2 (LXX) or similar sapiential traditions about cosmic communication.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνώχ","severity":"info","text":"Clement refers to Enochic tradition, specifically the Book of the Watchers (1 Enoch 6–8), where fallen angels teach humanity astronomy and divination. This reflects early Christian reception of Enochic literature.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑπερβατόν","severity":"info","text":"Clement notes a hyperbaton (discontinuous word order) in the phrase 'And in the sun he placed his tent,' interpreting it as referring to the second coming. He instructs reading it according to sequence, i.e., reordering for clarity.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σολομῶνα","severity":"info","text":"The mention of Solomon being suspected as the Lord by demons draws on traditions of Solomon's wisdom and subsequent fall, common in early Christian demonology and apocryphal works like the Testament of Solomon.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δυνατός ἐστιν","severity":"caution","text":"The Greek phrase 'εἰ δυνατός ἐστιν' (if he was powerful) is ambiguous: it may be part of the devil's temptation to test Jesus' power, or a conditional clause in Clement's commentary. The English draft smooths this over.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δυνατός ἐστιν' could be read as the devil's direct thought or as Clement's explanatory clause.","The source of the quotation 'νὺξ νυκτὶ ἀναγγέλλει γνῶσιν' is unclear; it may be a lost apocryphon or Clement's own formulation."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"»καὶ αὐτὸς ὡς νυμφίος ἐκπορευό μ ε νο ς ἐκ παστοῦ αὐτοῦ\n ἀγαλλιάσεται ὡς γίγας δραμε ῖν ὁδὸν αὐτοῦ. ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος\n αὐτο ῦ· οὐκ ἔστιν ὃς ἀποκρυβήσεται τὴν θέρμην αὐτοῦ.« καὶ τότε· »ἐν τῷ ἡλίῳ\n ἔθετο τὸ σκήνωμα αὐτοῦ.« ἔνιοι μὲν οὖν φασι τὸ σῶμα\n τοῦ κυρίου ἐν τῷ ἡλίῳ αὐτὸν ἀποτίθεσθαι, ὡς Ἑρμογένης, σῶμα δὲ λέγουσιν οἳ μὲν τὸ σκῆνος\n αὐτοῦ, οἳ δὲ τὴν τῶν πιστῶν ἐκκλησίαν, ὁ Πάνταινος δὲ * ἡμῶν ἔλεγεν\n »ἀορίστως τὴν προφητείαν ἐκφέρειν τὰς λέξεις ὡς ἐπὶ τὸ\n πλεῖστον καὶ τῷ ἐνεστῶτι ἀντὶ τοῦ μέλλοντος χρῆσθαι χρόνῳ καὶ πάλιν τῷ ἐνεστῶτι ἀντὶ τοῦ\n παρῳχηκότος«, ὃ καὶ νῦν φαίνεται. τὸ γὰρ »ἔθετο« καὶ\n ἐπὶ τοῦ παρῳχηκότος καὶ ἐπὶ τοῦ ἐσομένου τάσσεται· ἐπὶ μὲν τοῦ ἐσομένου, ὅτι πληρωθείσης\n ταύτης τῆς κατὰ τὴν παροῦσαν κατάστασιν περιόδου ὁ κύριος ἐλεύσεται πρὸς τοὺς δικαίους\n τοὺς πιστούς, οἷς ἐπαναπαύεται καθάπερ σκηνῇ· ἓν γὰρ σῶμα οἱ πάντες ἐκ τοῦ αὐτοῦ γένους\n τὴν αὐτὴν πίστιν καὶ δικαιοσύνην ἑλόμενοι, εἰς τὴν αὐτὴν ἑνότητα ἀποκαταστησόμενοι· ἀλλ᾿\n οἳ μὲν ὡς κεφαλή, οἳ δὲ ὡς ὀφθαλμοί, οἳ δὲ ὡς ὦτα. οἳ δὲ ὡς χεῖρες, οἳ δὲ ὡς στήθη, οἳ δὲ ὡς πόδες ἐν ἡλίῳ τεθήσονται φωτεινοί,\n »λάμψαντες ὡς ὁ ἥλιος« ἢ ἐν ἡλίῳ, ἐπεὶ ἀρχοντικὸς ἄγγελος ἐν ἡλίῳ· εἰς ἀρχὴν γὰρ ἡμερῶν τέτακται, καθάπερ ἡ σελήνη εἰς τὸ ἄρχειν\n νυκτός· ἡμέραι δὲ ἄγγελοι ἐκλήθησαν. μετὰ τῶν μεθ᾿\n ἡλίου ἀγγέλων, φησί, ταγήσονται (ἓν ὥσπερ κεφαλὴ σώματος, ὄντος ἑνός, ὁ ἥλιος), ἐσόμενοί\n ποτε κατά τινα περίοδ ον καὶ αὐτοὶ ἄρχοντες ἡμερῶν, ὡς ἐκεῖνος ὁ ἐπὶ τοῦ ἡλίου\n ἐπὶ τὸ μεῖζον ἐλεύσεται .","english":"And he himself, as a bridegroom coming forth from his bridal chamber, will rejoice, and as a giant will run his course. From the edge of heaven is his going forth; there is no one who will hide from his heat. And then: \"He placed his tent in the sun.\" Some, therefore, say that the body of the Lord is placed in the sun by him, as Hermogenes does; and some call his body his tabernacle, others the church of the faithful. Our Pantainos used to say that \"the prophecy for the most part expresses the words indefinitely, using the present tense instead of the future, and again the present instead of the past,\" which is also evident now. For the word \"placed\" is used both of the past and of the future: of the future, because when this cycle of the present state is completed, the Lord will come to the righteous faithful, upon whom he rests as upon a tent; for all are one body from the same race, having chosen the same faith and righteousness, and will be restored to the same unity; but some as a head, some as eyes, some as ears, some as hands, some as breasts, some as feet, and they will be placed in the sun, luminous, \"shining as the sun\" or in the sun, since a ruling angel is in the sun; for it is set over the beginning of days, just as the moon is set to rule the night; and days have been called angels. With the angels of the sun, he says, they will be ranked (the sun being like a head of a body that is one), and they themselves will at some time, according to a certain cycle, be rulers of days, as that one who is over the sun will come to a greater state.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ","severity":"info","text":"The phrase echoes LXX Psalm 18:5-6 (19:5-6), where the Lord is described as a giant running his course, a messianic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ","severity":"info","text":"This is a citation of LXX Psalm 18:5 (19:5), 'He placed his tent in the sun,' interpreted here as a prophecy of the Lord's eschatological dwelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑρμογένης","severity":"info","text":"Hermogenes (fl. c. 200 CE) was a Christian teacher who held that the Lord's body was deposited in the sun, a view Clement reports and Pantainos implicitly corrects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάνταινος","severity":"info","text":"Pantainos, Clement's teacher and head of the Alexandrian catechetical school, is cited for the exegetical principle that prophecy uses tenses indefinitely, mixing present, future, and past.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκήνωμα","severity":"info","text":"The term 'tent' (σκήνωμα) is interpreted allegorically as the body of the Lord, the church of the faithful, or the eschatological community, reflecting multiple exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχοντικὸς ἄγγελος ἐν ἡλίῳ","severity":"info","text":"The notion of a ruling angel in the sun derives from Jewish angelology and early Christian cosmology, where celestial bodies are governed by angels; cf. 1 Enoch 72-82.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after Πάνταινος δὲ (ἡμῶν or similar), and the phrase 'ἐπὶ τὸ μεῖζον ἐλεύσεται' is ambiguous: it may mean 'will come to a greater state' or 'will come for the greater one.' The reading follows the English draft."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"ἐφ᾿ ὃ μετῆλθεν ὁ πρὸ\n α ὐ το ῦ ἐν τῷ αὐτῷ. καὶ πάλιν ἐπαναβησόμενοι κ ατὰ \n προκοπὴν ἀφίξονται ἐπὶ τὴν πρώτην μονήν. ἀλλὰ κατὰ τὸν παρῳχηκότα »ἔθετο« τοὺς [τε] πρωτοκτίστους ἀγγέλους εἰς τὸ\n μηκέτι κατὰ τὴν πρόνοιαν τῷ ὡρισμένῳ λειτουργεῖν, ἀλλ᾿ εἶναι ἐν ἀναπαύσει καὶ πρὸς μόνῃ\n τῆ θεωρίᾳ τοῦ θεοῦ· οἱ δὲ προσεχέστεροι τούτοις προκόψουσιν εἰς ἣν ἐκεῖνοι ἀπολελοίπασι\n τάξιν, καὶ οὕτως οἱ ὑποβεβηκότες ἀναλόγως. Εἰσὶν οὖν κατὰ τὸν ἀπόστολον οἱ ἐν τῇ ἄκρᾳ ἀποκαταστάσει πρωτόκτιστοι· »θρόνοι« δ᾿ ἂν\n εἶεν, καίτοι δυνάμεις ὄντες, οἱ πρωτόκτιστοι διὰ τὸ ἀναπαύεσθαι ἐν αὐτοῖς τὸν θεόν, ὡς\n καὶ ἐν τοῖς πιστεύουσιν. ἕκαστος γὰρ κατὰ τὴν ἰδίαν\n προκοπὴν οἰκείαν ἔχει τὴν περὶ θεοῦ γνῶσιν, ἐφ ᾗ γνώσει ἀναπαύεται ὁ θεός,\n ἀιδίων γενομένων διὰ τῆς γνώσεως τῶν ἐγνωκότων. καὶ\n μή τι τὸ »ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ« οὕτως ἐξακούεται· ἐν τῷ ἡλίῳ ἔθετο,\n τουτέστιν ἐν [τῷ θεῷ,] τῷ ἢλ ἤγουν θεῷ, ὡς ἐν τῷ εὐαγγελίῳ »ἠλὶ ἠλὶ« ἀντὶ τοῦ »θεέ μου,\n θεέ μου«. καὶ τὸ »ὑπεράνω\n πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου« οἱ τελειωθέντες\n εἰσὶν ἐξ ἀνθρώπων, ἀγγέλων, ἀρχαγγέλων εἰς τὴν πρωτόκτιστον τῶν ἀγγέλων φύσιν. οἱ γὰρ ἐξ ἀνθρώπων εἰς ἀγγέλους μεταστάντες χίλια\n ἔτη μαθητεύονται ὑπὸ τῶν ἀγγέλων, εἰς τελειότητα ἀποκαθιστάμενοι· εἶτα οἱ μὲν διδάξαντες\n μετατίθενται εἰς ἀρχαγγελικὴν ἐξουσίαν, οἱ μαθόντες δὲ τοὺς ἐξ ἀνθρώπων αὖθις\n μεθισταμένους εἰς ἀγγέλους μαθητεύουσιν, ἔπειτα οὕτως περιόδοις ῥηταῖς ἀποκαθίστανται τῇ\n οἰκείᾳ τοῦ σώματος ἀγγελοθεσίᾳ.","english":"Upon which the one before him in the same [place] succeeded. And again, ascending according to progress, they will arrive at the first station. But according to the past [time], he \"placed\" the first-created angels so that they no longer serve the determined order according to providence, but are in rest and solely in contemplation of God. And those nearer to them will advance into the rank which those have left, and likewise those below, proportionally. Therefore, according to the apostle, those in the final restoration are the first-created. They would be \"thrones,\" although they are powers, the first-created because God rests in them, as also in the faithful. For each, according to his own progress, has his own knowledge of God, in which knowledge God rests, those who have known becoming eternal through knowledge. And perhaps the phrase \"he placed his tent in the sun\" is understood thus: he placed it in the sun, that is, in [God,] the Sun, that is, God, as in the Gospel \"Eli, Eli\" instead of \"my God, my God.\" And \"above every beginning and authority and power and every named name\" are those perfected from humans, angels, archangels into the first-created nature of angels. For those who have passed from humans to angels are instructed for a thousand years by the angels, being restored to perfection. Then those who taught are transferred to archangelic authority, while those who learned in turn instruct those who are passing from humans to angels, and then in fixed cycles they are restored to their own angelic station of the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The term 'first-created' (πρωτόκτιστοι) refers to a primordial order of angels, distinct from later created beings, and is central to Clement's angelic hierarchy.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ","severity":"info","text":"Clement cites Psalm 18:22 (LXX) 'he placed his tent in the sun,' interpreting 'sun' (ἥλιος) as a pun on 'God' (Ἠλ, from Hebrew אֵל), supported by the Gospel cry 'ἠλὶ ἠλὶ' (Mark 15:34).","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The thousand-year angelic instruction reflects contemporary Jewish and Christian apocalyptic traditions, such as the Book of Enoch, where angels guide souls through cycles of purification.","cites":[],"named_sources":["Enochic Literature"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage outlines a hierarchical progression: humans advance to angels, then to archangels, and finally to the 'first-created' order, with fixed cycles of teaching and restoration.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's angelic hierarchy and 'first-created' concept influenced later Origenist speculation on the pre-existence and restoration of souls, though Origen developed it differently.","cites":[],"named_sources":["Origen c. 250"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'τῷ ἢλ ἤγουν θεῷ' involves a Greek pun on ἥλιος (sun) and Ἠλ (God), but the text's exact reading is uncertain due to possible scribal corruption or gloss.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἢλ ἤγουν θεῷ' may be a scribal gloss; the original reading could be simply 'τῷ θεῷ' (in God).","The identity of 'the one before him in the same [place]' is unclear—possibly a previous angelic rank or a specific figure."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"»Ὁ νόμος τοῦ θεοῦ ἄμωμος, ἐπιστρέφων ψυχάς.« »νόμος καὶ λόγος« αὐτὸς ὁ σωτὴρ λέγεται,\n ὡς Πέτρος ἐν Κηρύγματι καὶ ὁ προφήτης· »ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου\n ἐξ Ἱερουσαλήμ.«\n»Ἡ μαρτυρία κυρίου πιστή, σοφίζουσα νήπια«, ἡ διαθήκη κυρίου ἀληθής, σοφίζουσα νηπίους,\n τοὺς ἀκάκους τούς τε ἀποστόλους, ἔπειτα καὶ ἡμᾶς. ἀλλὰ καὶ ἡ αὐτοῦ τοῦ κυρίου μαρτυρία, καθ᾿ ἣν παθὼν ἀνέστη, ἀληθὴς γενομένη κατὰ τὸ\n ἔργον αὐτό, εἰς βεβαίωσιν πίστεως ἤγαγεν τὴν ἐκκλησίαν. »Ὁ φόβος κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος.« τοὺς ἐκ φόβου εἰς πίστιν\n ἐπιστραφέντας καὶ δικαιοσύνην εἰς αἰῶνα παραμένειν λέγει. »τὰ κρίματα κυρίου ἀληθινά«, βέβαια καὶ ἀμετακίνητα, κατ᾿ ἀξίαν ἀπονεμητικὰ καὶ\n »εἰς τὴν ἑνότητα τῆς πίστεως« ἀποκαθιστάντα τοὺς δικαίους. τοῦτο γὰρ σημαίνει τὸ »δεδικαιωμένα ἐπὶ τὸ αὐτό«. τὰ τοιαῦτα »ἐπιθυμητὰ ὑπὲρ\n χρυσίον καὶ λίθον τίμιον«. »Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά·« οὐχ ὅτι δοῦλος οἷον Δαβίδ, ἀλλὰ πᾶς ὁ λαὸς ὁ\n σῳζόμενος, δοῦλος θεοῦ δι᾿ ὑπακοὴν ἐντολῆς κεκλημένος. »Ἐκ τῶν κρυφίων μου καθάρισόν με·« τῶν ἐννοιῶν τῶν παρὰ τὸν ὀρθὸν λόγον, τῶν\n ἐγκαταλειμμάτων. ταῦτα γὰρ »ἀλλότρια« λέγει δικαίου.","english":"The law of God is blameless, turning souls back. The law and the word is the Savior himself, as Peter says in the Kerygma and the prophet: \"For from Zion will come forth law, and the word of the Lord from Jerusalem.\"\n\nThe testimony of the Lord is faithful, making children wise; the covenant of the Lord is true, making children wise—the innocent ones, and then the apostles, and then us. But also the testimony of the Lord himself, by which he suffered and rose, having become true according to the deed itself, led the church to the confirmation of faith. The fear of the Lord is pure, enduring forever and ever. It says that those who have turned from fear to faith and righteousness will remain forever. The judgments of the Lord are true, firm and immovable, distributive according to worth, and restoring the righteous \"to the unity of faith.\" For this is what \"justified to the same\" means. Such things are \"more desirable than gold and precious stone.\" \"For your servant guards them.\" Not that the servant is, for example, David, but every saved person, called a servant of God through obedience to the commandment. \"Cleanse me from my hidden things\"—from the thoughts contrary to right reason, the remnants. For these it calls \"alien\" to a righteous person.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ","severity":"info","text":"Clement conflates Isa 2:3 (LXX: 'For from Zion will come forth law') with a phrase about the 'word of the Lord from Jerusalem,' possibly adapting a testimonium or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος ἐν Κηρύγματι","severity":"info","text":"The 'Kerygma of Peter' is a second-century apocryphal work cited by Clement as authoritative; it likely identified Christ with 'law and word.'","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόμος καὶ λόγος","severity":"info","text":"Clement equates 'law and word' with the Savior, reflecting a Logos-theology that identifies Christ as the embodiment of divine law and reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ μαρτυρία κυρίου πιστή... ἡ διαθήκη κυρίου ἀληθής","severity":"info","text":"The passage is a catena of scriptural or quasi-scriptural phrases, each introduced by a formula ('The testimony of the Lord...', 'The fear of the Lord...'), building a cumulative argument about divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεδικαιωμένα ἐπὶ τὸ αὐτό","severity":"info","text":"Clement interprets 'justified to the same' as restoring the righteous to the unity of faith, a reading that may reflect contemporary debates about the coherence of divine justice and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν κρυφίων μου καθάρισόν με","severity":"caution","text":"The phrase 'hidden things' is glossed as 'thoughts contrary to right reason' and 'remnants,' but the source of this quotation is unclear; it may be a lost apocryphon or a Clementine adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'Cleanse me from my hidden things' is not identified; it may be a lost apocryphon or a Clementine paraphrase.","The phrase 'justified to the same' (δεδικαιωμένα ἐπὶ τὸ αὐτό) is ambiguous: it could be a scriptural citation or a technical term from Clement's exegetical tradition."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"»Ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι.« ἐπ᾿ ἴσης τῷ· ἐὰν μή μου\n κατακυριεύσωσιν οἱ διώκοντές με ὥσπερ τὸν κύριον, οὐκ ἔσομαι ἄμωμος· οὐ γὰρ μάρτυς\n γίνεταί τις, ἐὰν μὴ διωχθῇ, οὐδὲ δίκαιος φαίνεται, ἐὰν μὴ ἀδικηθεὶς μὴ ἀνταδικήσῃ, οὐδὲ\n μὴν ἀνεξίκακος, | * * * *\n»Κύριε, σῶσον τὸν βασιλέα«, τουτέστι τὸν εἰς βασιλείαν κεχρισμένον λαόν· οὐ γὰρ μόνον\n τὸν Δαβίδ· διὸ καὶ ἐπάγει· »καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε.«\nΤὸ ἀναβῆναι ἐπὶ τὴν καρδίαν τὸ καλὸν ὑπὸ τῆς γραφῆς λέγεται τὸ νικῆσαι τὴν καλὴν\n βουλήν.","english":"If they do not dominate me, then I will be blameless.\" This is equivalent to: If those who persecute me do not dominate me as they did the Lord, I will not be blameless; for one does not become a martyr unless he is persecuted, nor does a righteous person appear unless, when wronged, he does not retaliate, nor indeed a forbearing person. | * * * *\n\"Lord, save the king,\" that is, the people anointed for kingship; for it is not only David. Therefore it adds: \"And hear us on whatever day we call upon you.\"\nTo ascend into the heart, the good, is said by Scripture to be to conquer the good counsel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening quotation is from an unidentified source, likely a psalm or prophetic text, and is interpreted by Clement as a condition for blamelessness through persecution.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, σῶσον τὸν βασιλέα","severity":"info","text":"The phrase 'Lord, save the king' echoes Psalm 20 (LXX 19):2, where the king is David, but Clement extends it to the people anointed for kingship.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's interpretation of 'king' as the anointed people reflects early Christian typology, where the royal figure symbolizes the faithful community, not just the historical David.","cites":[{"key":"dossier:greek-clement-eclogae-propheticae","label":"gap dossier: Eclogae propheticae (Extracts from the Prophets)","url":"https://naxiai.com/christian/gaps/greek-clement-eclogae-propheticae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided by a lacuna (marked by asterisks) into two sections: the first on martyrdom and blamelessness, the second on prayer for the king and the ascent of good counsel.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'ἀνεξίκακος' (forbearing person), indicated by asterisks, leaving the argument incomplete and the transition to the next quotation unclear.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναβῆναι ἐπὶ τὴν καρδίαν","severity":"info","text":"The phrase 'to ascend into the heart' is a scriptural idiom for a thought or resolve arising, here interpreted by Clement as the victory of good counsel over evil.","cites":[{"key":"ed:tlg0555.tlg005","label":"source edition: Eclogae propheticae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation is not identified; it may be from a lost apocryphon or a variant psalm text.","The lacuna after 'ἀνεξίκακος' obscures the logical connection between the discussion of martyrdom and the subsequent prayer for the king."],"confidence":"high","notes":[]}]}