{"slug":"tlg0555.tlg007","id":"greek:tlg0555.tlg007","title":"Excerpta ex Theodoto","author":"Clement of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:07Z","cost_usd":0.039189},"source":{"registry_id":"greek:tlg0555.tlg007","work_id":"tlg0555.tlg007","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"},"stats":{"passages":72,"english_words":18655,"coptic_letters":0,"commentary_units":429,"commentary_kinds":8,"derived_notes":35,"ambiguities":132,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"tlg0555.tlg007","abstract":"The Excerpta ex Theodoto is a collection of excerpts from the works of the Valentinian teacher Theodotus, compiled by Clement of Alexandria in the late 2nd or early 3rd century. It survives in a single 10th-century manuscript (Codex Laurentianus) within the Clementine corpus, with lacunae and scribal corrections. The text preserves Valentinian Gnostic teachings on cosmology, soteriology, and the figure of Sophia, often reinterpreting canonical Gospel passages. It is a key source for reconstructing Valentinian theology, though its precise dating and original form remain uncertain due to the fragmentary transmission and lack of early citations.","historical_context":"The Excerpta ex Theodoto was likely compiled in Alexandria, Egypt, during Clement's active period (c. 150–215 CE). Clement, a Christian theologian and head of the Catechetical School, assembled these excerpts from the writings of Theodotus, a Valentinian teacher active in the late 2nd century. The work reflects the intellectual milieu of Alexandria, where diverse Christian, Gnostic, and philosophical traditions intersected. The text survives only in a single 10th-century manuscript, Codex Laurentianus, which contains lacunae and scribal corrections, indicating a complex transmission history. It was not widely cited in antiquity and was rediscovered in the Renaissance, becoming crucial for modern scholarship on Valentinian Gnosticism. The excerpts likely draw on earlier Valentinian sources, complicating precise dating and attribution.","significance":"The Excerpta ex Theodoto is a vital source for understanding Valentinian Gnosticism, a major early Christian movement. It provides direct access to Valentinian exegesis of scripture and theological concepts, such as the role of Sophia and the spiritual seed. The work also illuminates Clement's engagement with Gnostic thought, showing how orthodox and heterodox traditions interacted in late 2nd-century Alexandria. Its fragmentary survival underscores the challenges of reconstructing ancient Christian diversity.","timeline":[{"date":"late 2nd c.","event":"Theodotus, a Valentinian teacher, likely active in the East."},{"date":"c. 150–215 CE","event":"Clement of Alexandria compiles the Excerpta ex Theodoto."},{"date":"10th c.","event":"Earliest extant manuscript (Codex Laurentianus) copied."},{"date":"Renaissance","event":"Work rediscovered and used to reconstruct Valentinian theology."},{"date":"modern era","event":"Critical editions and translations produced; TLG transcription includes variant readings."}],"relations":[{"work":"Clement of Alexandria, Stromata","relation":"Clement's own theological work, which also engages with Gnostic ideas and may share source material.","key":"","label":null,"url":null},{"work":"Valentinian Gnostic texts (e.g., Gospel of Truth, Tripartite Tractate)","relation":"The Excerpta ex Theodoto preserves Valentinian teachings similar to those in Nag Hammadi codices.","key":"","label":null,"url":null},{"work":"Gospel of Thomas","relation":"Contains parallel metaphors (e.g., 'grain of mustard') used in Valentinian exegesis.","key":"","label":null,"url":null},{"work":"Canonical Gospels (e.g., Luke, Matthew)","relation":"The text reinterprets Gospel passages (e.g., Luke 23:46) in a Valentinian framework.","key":"","label":null,"url":null},{"work":"Irenaeus, Against Heresies","relation":"Irenaeus provides a contemporary polemical account of Valentinianism, offering a contrasting perspective.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg0555.tlg007","label":"TLG edition of Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1","reason":"Authoritative digital edition with manuscript variants."}],"cautions":["The precise date of the original excerpts is uncertain; they may reflect earlier Valentinian sources from the mid-2nd century.","The work survives only in a single 10th-century manuscript with lacunae and scribal corrections, complicating reconstruction.","Attribution to Clement of Alexandria is traditional but not universally accepted; the compilation may involve later editing.","The text's genre is ambiguous—part anthology, part theological treatise—and its original purpose is unclear."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000483,"generated":"2026-11-15T00:42:53Z"},"checks":{"work":"tlg0555.tlg007","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"72","kind":"scripture"}],"stats":{"passages":72,"translated":72,"commentary_passages":72,"commentary_units":429,"english_words":18655,"source_letters":74828,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Excerpta ex Theodoto survives only in a single manuscript (Codex Laurentianus) as part of the Clementine corpus. Its text is derived from a 10th-century copy, with lacunae and scribal corrections.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is dated to the late 2nd or early 3rd century, based on Clement’s known activity (c. 150–215 CE). However, the excerpts may reflect earlier Valentinian sources, complicating precise dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Excerpta ex Theodoto was not widely cited in antiquity; it was rediscovered in the Renaissance and used by scholars to reconstruct Valentinian Gnostic theology. It is not part of any liturgical canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus for the manuscript’s marginalia or corrections. Readers should consult the TLG transcription for variant readings and scribal interventions.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"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: 72 narrative."},{"kind":"caution","severity":"caution","text":"33 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 1:14."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":72},"term_index":[],"citations":{"ed:tlg0555.tlg007":{"label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΕΚ ΤΩΝ ΘΕΟΛΟΤΟΥ ΚΑΙ ΤΗΣ ΑΝΑΤΟΛΙΚΗΣ ΚΑΛΟΥΜΕΝΗΣ ΛΙΛΑΣΚΑΛΙΑΣ\nΚΑΤΑ ΤΟΥΣ ΟΥΑΛΕΝΤΙΝΟΥ ΧΡΟΝΟΥΣ ΕΠΙΤΟΜΑΙ\n\n»Πάτερ,« φησί, »παρατίθεμαί σοι εἰς χεῖρας τὸ πνεῦμά μου«. ὃ προέβαλε, φησί, σαρκίον\nτῷ Λόγῳ ἡ Σοφία, τὸ πνευματικὸν σπέρμα, τοῦτο στολισάμενος κατῆλθεν ὁ Σωτήρ. ὅθεν ἐν τῷ πάθει τὴν Σοφίαν παρατίθεται τῷ πατρί, ἵνα αὐτὴν\nἀπολάβῃ παρὰ τοῦ πατρὸς καὶ μὴ κατασχεθῇ ἐνταῦθα ὑπὸ τῶν στερίσκειν δυναμένων· οὕτως πᾶν\nπνευματικὸν σπέρμα, τοὺς ἐκλεκτούς, διὰ τῆς προειρημένης φωνῆς\nπαρατίθεται. Τὸ ἐκλεκτὸν σπέρμα φαμὲν καὶ σπινθῆρα ζωπυρούμενον\nὑπὸ τοῦ Λόγου καὶ κόρην ὀφθαλμοῦ καὶ κόκκον σινάπεως καὶ ζύμην\nτὰ\n\nδόξαντα καταδιῃρῆσθαι γένη ἑνοποιοῦσα ν εἰς πίστιν. οἱ δ᾿ ἀπὸ Οὐαλεντίνου\nπλασθέντος φασὶ τοῦ ψυχικοῦ σώματος τῇ ἐκλεκτῇ ψυχῇ οὔσῃ ἐν ὕπνῳ ἐντεθῆναι\nὑπὸ τοῦ Λόγου σπέρμα ἀρρενικόν. ὅπερ ἐστὶν ἀπόρροια τοῦ ἀγγελικοῦ, ἵνα μὴ ὑστέρημα ᾖ. καὶ τοῦτο ἐζύμωσεν. τὰ δόξαντα καταδιῃρῆσθαι\nἑνοποιοῦν, τὴν ψυχὴν καὶ τὴν σάρκα. ἃ καὶ ἐν μερισμῷ ὑπὸ τῆς Σοφίας προηνέχθη· ὕπνος δὲ\n[ἦν] Ἀδὰμ ἦν λήθη τῆς ψυχῆς, ἣ συνεῖχε μὴ διαλυθῆναι τὸ σπέρμα τὸ πνευματικόν, ὅπερ\nἐνέθηκεν τῇ ψυχῇ ὁ Σωτήρ. τὸ σπέρμα δ᾿ ἀπόρροια ἦν τοῦ ἄρρενος καὶ ἀγγελικοῦ. διὰ τοῦτο λέγει ὁ Σωτήρ· »σώζου σὺ","english":"From the works of Theodotus and the so-called Eastern School, summaries from the time of Valentinus.\n\n“Father,” he says, “I entrust my spirit into your hands.” That which Sophia brought forth, he says, a little flesh for the Logos, the spiritual seed, having put this on, the Savior descended. Therefore in the passion he entrusts Sophia to the Father, so that he might receive her back from the Father and she not be detained here by those who are able to deprive; thus every spiritual seed, the elect, entrusts itself through the aforementioned utterance. We call the elect seed also a spark kindled by the Logos, and the pupil of the eye, and a grain of mustard, and leaven, which unifies the kinds that seemed to be divided into faith. And those from Valentinus say that after the psychic body was formed, a masculine seed was placed by the Logos into the elect soul which was in sleep. This seed is an emanation of the angelic, so that there be no deficiency. And this leavened and unified the things that seemed to be divided, the soul and the flesh. These were also brought forth in division by Sophia; sleep was the forgetfulness of the soul, which held together the spiritual seed so that it would not be dissolved, which seed the Savior placed in the soul. The seed was an emanation of the male and angelic. Therefore the Savior says: “Save yourself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, παρατίθεμαί σοι εἰς χεῖρας τὸ πνεῦμά μου","severity":"info","text":"The opening quotation echoes the cry of Jesus on the cross in the canonical Gospels (e.g., Luke 23:46), but here it is reinterpreted as the Savior entrusting Sophia to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματικὸν σπέρμα","severity":"info","text":"‘Spiritual seed’ is a Valentinian technical term for the elect, the pneumatic class destined for salvation, distinct from the psychic and hylic classes.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σοφία","severity":"info","text":"In Valentinian myth, Sophia is the lower wisdom who falls into passion and produces the Demiurge and the material world; here she brings forth the spiritual seed for the Logos.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct quotation of the Savior to an explanation of the spiritual seed, then to a distinct Valentinian teaching about the psychic body and the masculine seed placed by the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κόκκον σινάπεως","severity":"info","text":"The image of a ‘grain of mustard’ as a metaphor for the small but potent seed appears in the Gospel of Thomas (logion 20) and in other Gnostic texts, emphasizing the hidden potential of the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὕπνος δὲ [ἦν] Ἀδὰμ ἦν λήθη τῆς ψυχῆς","severity":"caution","text":"The Greek text is corrupt here; the phrase likely means ‘sleep was the forgetfulness of the soul’ (referring to Adam), but the syntax is disrupted, possibly due to scribal error or condensation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening quotation is ambiguous: it could be the Savior or a generic elect soul. The text takes it as the Savior entrusting Sophia.","The phrase ‘ὕπνος δὲ [ἦν] Ἀδὰμ ἦν λήθη τῆς ψυχῆς’ is syntactically unclear; the reading adopted treats ‘sleep’ as the forgetfulness of the soul, with Adam as the implied subject."],"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":2,"ref":"p2","source":"καὶ ἡ ψυχή σου.« ἐλθὼν οὖν ὁ Σωτὴρ τὴν ψυχὴν ἐξύπνισεν, ἐξῆψεν δὲ τὸν σπινθῆρα· δύναμις\nγὰρ οἱ λόγοι τοῦ κυρίου. διὰ τοῦτο εἴρηκεν· »λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν\nἀνθρώπων.« καὶ μετὰ τὴν ἀνάστασιν ἐμφυσῶν τὸ πνεῦμα\nτοῖς ἀποστόλοις τὸν μὲν χοῦν, καθάπερ τέφραν, ἀπεφύσα καὶ ἐχώριζεν, ἐξῆπτε δὲ τὸν\nσπινθῆρα καὶ ἐζωπύρει.\n\nὉ κύριος διὰ πολλὴν ταπεινοφροσύνην οὐχ ὡς ἄγγελος ὤφθη, ἀλλ᾿ ὡς ἄνθρωπος, καὶ ὅτε ἐν\nδόξῃ ὤφθη τοῖς ἀποστόλοις ἐπὶ τοῦ ὄρους, οὐ δι᾿ ἑαυτὸν ἐποίησεν δεικνὺς ἑαυτόν, ἀλλὰ τὴν\nἐκκλησίαν, ἥτις ἐστὶ »τὸ γένος τὸ ἐκλεκτόν«, ἵνα μάθῃ τὴν προκοπὴν αὐτοῦ μετὰ τὴν ἐκ τῆς\nσαρκὸς ἔξοδον. αὐτὸς γὰρ καὶ ἄνω φῶς ἦν καὶ ἐστὶ τὸ\nἐπιφανὲν ἐν σαρκὶ καὶ τὸ ἐνταῦθα ὀφθὲν οὐχ ὕστερον τοῦ ἄνω. οὐδὲ διεκέκοπτο ᾗ ἄνωθεν\nμετέστη δεῦρο, τόπον ἐκ τόπου ἀμεῖβον, ὡς τὸν μὲν ἐπιλαβεῖν, τὸν δὲ ἀπολιπεῖν· ἀλλ᾿ ἦν\nτὸ πάντῃ ὂν καὶ παρὰ τῷ πατρὶ κἀνταῦθα· δύναμις γὰρ\nἦν τοῦ πατρός. ἄλλως τε ἐχρῆν κἀκεῖνον πληρωθῆναι τὸν λόγον τοῦ σωτῆρος, ὃν εἶπεν· »εἰσί\nτινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου\nἐν δόξῃ.« εἶδον οὖν καὶ ἐκοιμήθησαν ὅ τε Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης.","english":"and your soul.” So the Savior came and breathed out the soul, and kindled the spark; for the words of the Lord are power. Therefore he said: “Let your light shine before men.” And after the resurrection, breathing the spirit into the apostles, he blew away the dust, like ashes, and separated it, and kindled the spark and rekindled it.\n\nThe Lord, out of great humility, did not appear as an angel, but as a man; and when he appeared in glory to the apostles on the mountain, he did not do so for his own sake, showing himself, but for the church, which is “the elect race,” so that it might learn its advancement after the departure from the flesh. For he himself was light above and is the light that appeared in flesh, and what appeared here is not later than what is above. Nor was he interrupted; he moved from above to here, not changing place from place, as if taking one and leaving another; but he was wholly present both with the Father and here; for he was the power of the Father. Besides, that saying of the Savior had to be fulfilled, which he spoke: “There are some of those standing here who will not taste death until they see the Son of Man in glory.” So Peter, James, and John saw and fell asleep.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπινθῆρα","severity":"info","text":"The term 'spark' (σπινθῆρα) is a technical term in Valentinian anthropology for the divine seed or element in the human soul, kindled by the Savior.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων","severity":"info","text":"This is a paraphrase of Luke 12:35 (or a variant), where Jesus says 'Let your light shine before men.' The text adapts it to Valentinian soteriology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γένος τὸ ἐκλεκτόν","severity":"info","text":"The phrase 'the elect race' echoes the Valentinian concept of the spiritual elect, possibly alluding to Matthew 24:22 or similar predestinarian language.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσί τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐν δόξῃ","severity":"info","text":"This is a non-canonical saying of Jesus, not found in the New Testament, but known from other Valentinian sources (cf. Gospel of Thomas, logion 1).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης","severity":"info","text":"The mention of Peter, James, and John as witnesses of the transfiguration (cf. Matthew 17:1-8) is here reinterpreted as a vision of the Savior's glory after resurrection, linked to their 'falling asleep' (death).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξέπνισεν","severity":"caution","text":"The verb ἐξέπνισεν ('breathed out') is ambiguous: it could mean the Savior exhaled the soul (i.e., gave it) or exhaled it away (i.e., removed it). The context suggests the former, as he kindles the spark.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξέπνισεν τὴν ψυχήν' could be read as 'breathed out the soul' (i.e., expelled it) or 'breathed the soul out' (i.e., imparted it). The parallel with kindling the spark supports the latter, but the text is not explicit.","The identity of 'the elect race' (τὸ γένος τὸ ἐκλεκτόν) is not defined; it may refer to the spiritual church or the Valentinian elect."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πῶς οὖν τὴν μὲν ὄψιν τὴν φωτεινὴν ἰδόντες οὐκ ἐξεπλάγησαν, τὴν δὲ φωνὴν ἀκούσαντες\nἔπεσον ἐπὶ γῆν; ὅτι ὦτα τυγχάνει ἀπιστότερα ὀφθαλμῶν καὶ ἡ παρὰ δόξαν φωνὴ\nμᾶλλον ἐκπλήσσει. ὁ δὲ Ἰωάννης ὁ βαπτιστὴς τῆς φωνῆς\nἀκούσας οὐκ ἐφοβήθη, ὡς ἂν ἐν πνεύματι ἀκούσας συνήθει τῆς\nτοιαύτης φωνῆς· καθὸ δὲ ἄνθρωπός τίς ἐστι μόνον, ἀκούσας κατεπλάγη· διὸ καὶ λέγει αὐτοῖς\nὁ σωτήρ· »μηδενὶ εἴπητε ὃ εἴδετε.« καίτοι οὐδὲ\nσαρκικοῖς ὀφθαλμοῖς τὸ φῶς ἑωράκεισαν (οὐδὲν γὰρ συγγενὲς καὶ οἰκεῖον ἐκείνῳ τῷ φωτὶ καὶ\nτῇδε τῇ σαρκί), ἀλλ᾿ ὡς ἡ δύναμις καὶ ἡ βούλησις τοῦ σωτῆρος ἐνεδυνάμωσεν τὴν σάρκα εἰς\nτὸ θεάσασθαι· ἄλλως τε καὶ ὃ ἡ ψυχὴ εἶδεν, μετέδωκεν κοινωνούσῃ τῇ σαρκὶ διὰ τὸ συμπεπλέχθαι αὐτῇ. τὸ δὲ »μηδενὶ\nεἴπητε«, ἵνα μὴ ὅ ἐστιν ὁ κύριος νοήσαντες, ἀπόσχωνται τοῦ ἐπιβάλλειν τῷ κυρίῳ τὰς\nχεῖρας καὶ ἀτελὴς ἡ οἰκονομία γένηται καὶ ὁ θάνατος ἀπόσχηται τοῦ κυρίου, ὡς μάτην\nπειράζων ἐπὶ ἀνηνύτῳ. καὶ ἔτι ἡ μὲν ἐν τῷ ὄρει φωνὴ\nτοῖς ἤδη συνιεῖσιν ἐκλεκτοῖς ἐγένετο, διὸ καὶ ἐθαύμασαν μαρτυρουμένου τοῦ πιστευομένου,\nἡ δὲ ἐπὶ τῷ ποταμῷ τοῖς μέλλουσι πιστεύειν. διὸ καὶ ἠμελήθη ἡ φωνὴ αὐτοῖς\nπροκατεχομένοις ἐπὶ τῇ τῶν νομοδιδασκάλων ἀγωγῇ.","english":"How then, having seen the luminous vision, were they not astounded, but upon hearing the voice they fell to the ground? Because ears are more untrustworthy than eyes, and a voice contrary to expectation astounds more. John the Baptist, hearing the voice, was not afraid, as one hearing such a voice in spirit was accustomed to it; but insofar as he is merely a man, hearing it he was astonished. Therefore the Savior says to them: “Tell no one what you have seen.” Yet they had not seen the light with fleshly eyes (for nothing is akin and proper to that light and this flesh), but as the power and will of the Savior empowered the flesh to behold it; besides, what the soul saw it communicated to the flesh which shares in it because of its interweaving with it. And “tell no one,” so that, understanding who the Lord is, they might refrain from laying hands on the Lord and the economy might not be left incomplete, and death might abstain from the Lord, as one tempting in vain for an impossible thing. And further, the voice on the mountain was for the elect who already understood, wherefore they marveled at the testimony of the one in whom they believed; but the one at the river was for those who were about to believe. Wherefore the voice was disregarded by them, as they were preoccupied with the instruction of the teachers of the law.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πῶς οὖν ... ἐξεπλάγησαν","severity":"info","text":"The passage explains why the disciples were not astounded by the luminous vision but fell to the ground upon hearing the voice, attributing this to the greater untrustworthiness of ears compared to eyes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"οἰκονομία (economy) here refers to the divine plan of salvation, specifically the incarnation and passion of Christ, which would be left incomplete if the disciples revealed what they saw.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδενὶ εἴπητε ὃ εἴδετε","severity":"info","text":"This phrase echoes the synoptic tradition (e.g., Mark 16:6-8) where Jesus instructs the disciples not to tell what they have seen, here interpreted as a precaution to preserve the economy of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωάννης ὁ βαπτιστὴς","severity":"info","text":"John the Baptist is presented as a figure accustomed to divine voices in spirit, contrasting with his human reaction of astonishment, reflecting Valentinian distinctions between pneumatic and psychic levels.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ μὲν ... ἡ δὲ","severity":"info","text":"The passage contrasts two theophanies: the voice on the mountain for the elect who already believe, and the voice at the river for those about to believe, structuring the narrative around different audiences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νομοδιδασκάλων","severity":"info","text":"νομοδιδασκάλων (teachers of the law) likely refers to Jewish legal experts, indicating a polemical context where the disciples are preoccupied with traditional instruction, hindering their reception of the divine voice.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ φῶς ἑωράκεισαν' could be interpreted as either a literal vision of light or a metaphorical spiritual insight; the text clarifies it was not with fleshly eyes.","The identity of 'τοῖς ἤδη συνιεῖσιν ἐκλεκτοῖς' (the elect who already understand) is ambiguous, possibly referring to a specific group within Valentinian circles."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τὸ »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος« οἱ ἀπὸ\nΟὐαλεντίνου οὕτως ἐκδέχονται. ἀρχὴν μὲν γὰρ τὸν\nΜονογενῆ λέγουσιν, ὃν καὶ θεὸν προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς ἄντικρυς θεὸν αὐτὸν\nδηλοῖ λέγων· »ὁ μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.«\nτῷ δὲ λόγῳ τῷ ἐν τῇ ἀρχῇ, τοῦτ᾿ ἐστὶν ἐν τῷ\nΜονογενεῖ, ἐν τῷ Νῷ καὶ τῇ Ἀληθείᾳ, μηνύει τὸν Χριστόν, τὸν Λόγον καὶ τὴν Ζωήν· ὅθεν\nεἰκότως καὶ αὐτὸν θεὸν λέγει τὸν ἐν τῷ θεῷ τῷ Νῷ ὄντα. »ὃ γέγονεν ἐν αὐτῷ« τῷ λόγῳ, »ζωὴ ἦν«, ἡ σύζυγος· διὸ καὶ φησιν ὁ κύριος· »ἐγώ\nεἰμι ἡ ζωή.«\n\nἌγνωστος οὖν ὁ πατὴρ ὤν ἠθέλησεν γνωσθῆναι τοῖς αἰῶσι, καὶ διὰ τῆς ἐνθυμήσεως τῆς\nἑαυτοῦ, ὡς ἂν ἑαυτὸν ἐγνωκώς, πνεῦμα γνώσεως οὔσης ἐν γνώσει προέβαλε τὸν Μονογενῆ. γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως, τουτέστι τῆς πατρικῆς ἐνθυμήσεως. προελθὼν γνῶσις. τουτέστιν ὁ υἱὸς. ὅτι »δι᾿ υἱοῦ ὁ πατὴρ ἐγνώσθη«. τὸ\nδὲ τῆς ἀγάπης πνεῦμα κέκραται τῷ τῆς γνώσεως, ὡς πατὴρ υἱῷ καὶ ἐνθύμησις ἀληθείᾳ. ἀπ᾿\nἀληθείας προελθὸν ὡς ἀπὸ ἐνθυμήσεως ἡ γνῶσις. καὶ ὁ\nμὲν μείνας »μονογενὴς υἱὸς εἰς τὸν κόλπον τοῦ πατρὸς« τὴν ἐνθύμησιν διὰ τῆς γνώσεως\nἐξηγεῖται τοῖς αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβληθείς, ὁ δὲ ἐνταῦθα ὀφθεὶς\nοὐκέτι »μονογενής«, ἀλλ᾿ »ὡς μονογενὴς« πρὸς τοῦ ἀποστόλου προσαγορεύεται, »δόξαν ὡς\nμονο γενοῦς«, ὅτι εἷς καὶ ὁ αὐτὸς ὢν ἐν μὲν τῇ κτίσει\n»πρωτότοκός« ἐστιν Ἰησοῦς, ἐν δὲ πληρώματι μονογενής· ὁ δὲ αὐτός ἐστι τοιοῦτος ὢν ἑκάστῳ\nτόπῳ οἷος κεχωρῆσθαι δύναται. καὶ οὐδέποτε τοῦ\nμείναντος ὁ καταβὰς μερίζεται.","english":"The phrase \"In the beginning was the Word, and the Word was with God, and the Word was God\" the followers of Valentinus interpret in this way. They call the Beginning the Only-Begotten, whom they also address as God, as in what follows he clearly indicates that he is God, saying: \"The only-begotten God, who is in the bosom of the Father, that one explained.\" And by the Word in the Beginning, that is, in the Only-Begotten, in the Intellect and the Truth, he indicates Christ, the Word and the Life; whence he fittingly calls him God who is in God the Intellect. \"What came to be in him,\" the Word, \"was life,\" the consort; therefore the Lord says: \"I am the Life.\"\n\nThe Father, then, being unknown, wished to be known by the Aeons, and through his own thought, as if having known himself, he projected the Only-Begotten as a spirit of knowledge existing in knowledge. Therefore that which came from knowledge, that is, from the Father's thought, having proceeded, became knowledge, that is, the Son, because \"through the Son the Father was known.\" And the spirit of love is mingled with that of knowledge, as Father with Son and thought with truth. From truth, as from thought, knowledge proceeded. And the one who remained, \"the only-begotten Son in the bosom of the Father,\" explains the thought through knowledge to the Aeons, as if projected from his bosom, while the one seen here is no longer called \"only-begotten\" but \"as only-begotten\" by the apostle, \"glory as of an only-begotten,\" because, being one and the same, in creation he is \"firstborn\" Jesus, but in the Pleroma only-begotten; and the same is such in each place as he can be contained. And the one who descended is never separated from the one who remained.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος","severity":"info","text":"This is a citation of John 1:1, the opening of the Fourth Gospel, which the Valentinians reinterpret to fit their cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενῆ","severity":"info","text":"The term 'Only-Begotten' is a key Valentinian designation for the first emanation from the Father, identified with the Beginning and with God in their exegesis of John 1:1.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Οὐαλεντίνου","severity":"info","text":"Valentinus was a second-century Gnostic teacher whose followers developed a complex system of aeons and emanations; this passage reflects their interpretation of the Johannine prologue.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: first, the Valentinian exegesis of John 1:1-3, and second, the process of emanation from the unknown Father through the Only-Begotten.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός","severity":"info","text":"This phrase echoes a Valentinian source (possibly the Gospel of Truth or a lost treatise) where the Only-Begotten God is described as being in the Father's bosom, a spatial metaphor for emanation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δόξαν ὡς μονο γενοῦς","severity":"caution","text":"The phrase 'glory as of an only-begotten' is textually uncertain; the manuscript may have a lacuna or corruption, and the exact reference to an apostolic source is unclear.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' cited for 'glory as of an only-begotten' is not specified; it may be a lost Valentinian writing or a misattribution.","The phrase 'spirit of knowledge' and 'spirit of love' may refer to distinct aeons or aspects of the divine emanation, but the text does not clarify their precise relationship."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":"φησὶ γὰρ ὁ ἀπόστολος· »ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ\nκαταβάς.« εἰκόνα δὲ τοῦ Μονογενοῦς τὸν Δημιουργὸν\nλέγουσιν. διὸ καὶ λυτὰ τῆς εἰκόνος τὰ ἔργα, ὅθεν καὶ ὁ κύριος εἰκόνα τῆς πνευματικῆς\nἀναστάσεως ποιήσας τοὺς νεκροὺς οὓς ἤγειρεν, οὐκ ἀφθάρτους τὴν σάρκα. ἀλλ᾿ ὡς αὖθις\nἀποθανουμένους ἤγειρεν.\n\nἩμεῖς δὲ τὸν ἐν ταὐτότητι λόγον θεὸν ἐν θεῷ φαμεν, ὃς καὶ »εἰς τὸν κόλπον τοῦ πατρὸς«\nεἶναι λέγεται, ἀδιάστατος, ἀμέριστος, εἷς θεός. »πάντα δι᾿ αὐτοῦ ἐγένετο«. κατὰ τὴν προσεχῆ ἐνέργειαν τοῦ ἐν ταὐτότητι λόγου, τά τε\nπνευματικὰ καὶ νοητὰ καὶ αἰσθητά. »οὗτος τὸν κόλπον τοῦ πατρὸς ἐξηγή σατο«. ὁ σωτὴρ καὶ [Ἡσαΐας »καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον\nαὐτῶν«, εἰς τὴν ἔννοιαν αὐτῶν τὴν ἐν τῇ ψυχῇ, ἀφ᾿ ἧς πρώτης ἐνεργεῖται] »πρωτότοκος\nπάσης κτίσεως«. ὁ δὲ ἐν ταὐτότητι μονογενής, οὗ κατὰ\nδύναμιν ἀδιάστατον ὁ σωτὴρ ἐνεργεῖ, οὗτός ἐστι »τὸ φῶς« τῆς ἐκκλησίας τῆς πρότερον ἐν\nσκότῳ καὶ ἐν ἀγνοίᾳ οὔσης. »καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν«, οἱ ἀποστατήσαντες, καὶ οἱ λοιποὶ τῶν ἀνθρώπων οὐκ ἔγνωσαν\nαὐτόν, καὶ ὁ θάνατος οὐ κατέσχεν αὐτόν.","english":"The apostle says: \"For the one who ascended is the same as the one who descended.\" They call the Demiurge an image of the Only-Begotten. Therefore the works of the image are dissoluble, whence also the Lord, having made the dead whom he raised an image of the spiritual resurrection, did not raise them with imperishable flesh, but as those who would die again.\n\nWe, however, say that the Word in identity is God in God, who is also said to be \"in the bosom of the Father,\" undivided, unseparated, one God. \"All things came to be through him.\" According to the immediate activity of the Word in identity, both the spiritual and the intelligible and the sensible. \"This one expounded the bosom of the Father.\" The Savior and [Isaiah: \"And I will repay their works into their bosom,\" into their thought which is in the soul, from which it first is activated] \"firstborn of all creation.\" The Only-Begotten in identity, by whose undivided power the Savior acts, this one is \"the light\" of the church which was formerly in darkness and ignorance. \"And the darkness did not overtake him,\" the apostates, and the rest of men did not know him, and death did not hold him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ καταβάς","severity":"info","text":"The quotation 'For the one who ascended is the same as the one who descended' is not a canonical biblical verse but likely a Valentinian gloss on Ephesians 4:9-10 or a similar descent/ascent motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δημιουργὸν","severity":"info","text":"Demiurge here refers to the Valentinian creator god, distinct from the highest God, and is considered an image of the Only-Begotten (Monogenes).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενοῦς","severity":"info","text":"Only-Begotten (Monogenes) is a key Valentinian term for the first emanation from the Father, often identified with the Logos or the Beginning.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰκόνα δὲ τοῦ Μονογενοῦς τὸν Δημιουργὸν λέγουσιν","severity":"info","text":"Valentinian cosmology posits the Demiurge as a lower image of the Only-Begotten, producing dissoluble works, unlike the spiritual resurrection.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκος πάσης κτίσεως","severity":"info","text":"The phrase 'firstborn of all creation' echoes Colossians 1:15, applied here to the Savior, distinguishing him from the Only-Begotten in identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡσαΐας »καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον αὐτῶν«","severity":"caution","text":"The Isaiah quotation is corrupt in the manuscript; the text may be a conflation or misattribution, and its exact source is uncertain.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τὸν κόλπον τοῦ πατρὸς' is ambiguous: it may refer to the Logos dwelling within the Father or to a spatial metaphor for emanation.","The identity of 'ὁ σωτὴρ' (the Savior) is unclear: possibly Jesus Christ or a Valentinian aeon distinct from the Only-Begotten."],"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":6,"ref":"p6","source":"Ἡ πίστις οὐ μία, ἀλλὰ διάφορος. ὁ γοῦν σωτήρ φησι· »γενηθήτω σοῦ κατὰ τὴν πίστιν·« ὅθεν\nεἴρηται τοὺς μὲν τῆς κλήσεως ἀνθρώπους κατὰ τὴν παρουσίαν τοῦ ἀντιχρίστου πλανηθήσεσθαι· ἀδύνατον δὲ τοὺς ἐκλεκτούς· διό φησι· »καὶ εἰ δυνατόν, τοὺς ἐκλεκτούς μου.« πάλιν ὅταν λέγῃ »ἐξέλθετε ἐκ τοῦ οἴκου τοῦ πατρός μου«, τοῖς\nκλητοῖς λέγει· πάλιν τῷ ἐξ ἀποδημίας ἐλθόντι καὶ κατεδηδοκότι τὰ ὑπάρχοντα, ᾧ τὸν\nσιτευτὸν ἔθυσεν μόσχον, τὴν κλῆσιν λέγει. καὶ ὅπου ὁ βασιλεὺς εἰς τὸ δεῖπνον τοῦ γάμου\nτοὺς ἐν ταῖς ὁδοῖς κέκληκεν. πάντες μὲν οὖν\nκέκληνται ἐπ᾿ ἴσης (»βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους καὶ τὸν ἥλιον ἐπιλάμπει\nπᾶσιν«), ἐκλέγονται δὲ οἱ μᾶλλον πιστεύσαντες, πρὸς οὕς λέγει· »τὸν πατέρα μου οὐδεὶς\nἑώρακεν εἰ μὴ ὁ υἱός·« καί· »ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου·« καί· »πάτερ ἅγιε, ἁγίασον\nαὐτοὺς ἐν τῷ ὀνόματί σου.«\n\nἈλλ᾿ οὐδὲ τὰ πνευματικὰ καὶ νοερά, οὐδὲ οἱ ἀρχάγγελοι οὐδὲ οἱ πρωτόκτιστοι\nοὐδὲ μὴν οὐδ᾿ αὐτὸς ἄμορφος καὶ ἀνείδεος καὶ ἀσχημάτιστος καὶ\nἀσώματός ἐστιν, ἀλλὰ καὶ μορφὴν ἔχει ἰδίαν καὶ σῶμα ἀνὰ λόγον τῆς ὑπεροχῆς τῶν\nπνευματικῶν ἁπάντων, ὡς δὲ καὶ οἱ πρωτόκτιστοι ἀνὰ λόγον τῆς ὑπεροχῆς τῶν ὑπ᾿ αὐτοὺς\nοὐσιῶν. ὅλως γὰρ τὸ γενητὸν οὐκ ἀνούσιον μέν, οὐχ ὅμοιον δὲ μορφὴν καὶ σῶμα ἔχουσι τοῖς ἐν τῷδε τῷ κόσμῳ σώμασιν. ἄρρενά τε γὰρ καὶ θήλεα τὰ ἐνταῦθα καὶ διάφορα πρὸς αὐτά·","english":"Faith is not one, but different. For the Savior says: \"Let it be according to your faith.\" Hence it is said that the men of the calling will be led astray at the coming of the Antichrist; but the elect cannot be led astray. Therefore he says: \"And if possible, my elect.\" Again, when he says, \"Go out from the house of my father,\" he speaks to the called. Again, to the one who has come from abroad and consumed the possessions, for whom he sacrificed the fatted calf, he speaks of the calling. And where the king has called those on the roads to the wedding feast. All are called equally (for \"it rains on the just and the unjust, and the sun shines on all\"), but those who have believed more are chosen, to whom he says: \"No one has seen my father except the Son,\" and \"You are the light of the world,\" and \"Holy Father, sanctify them in your name.\"\n\nBut not even the spiritual and intellectual beings, nor the archangels, nor the first-created, nor indeed the formless, shapeless, unconfigured, and incorporeal one himself is without form, but he has his own form and a body proportionate to the superiority of all spiritual beings, just as the first-created also have a form and body proportionate to the superiority of the beings under them. For the created is not entirely without substance, but they have a form and body not similar to the bodies in this world. For here there are male and female, and they are different from them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ πίστις οὐ μία, ἀλλὰ διάφορος","severity":"info","text":"The opening asserts that faith is not uniform but differentiated, introducing a Valentinian distinction between the 'called' and the 'elect'.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενηθήτω σοῦ κατὰ τὴν πίστιν","severity":"info","text":"A saying attributed to the Savior, not directly found in the canonical Gospels; likely a Valentinian logion or adaptation of Matthew 9:29 or similar.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέλθετε ἐκ τοῦ οἴκου τοῦ πατρός μου","severity":"info","text":"An apparent allusion to a dominical saying, possibly echoing Luke 15:12-13 or a Valentinian reinterpretation of the parable of the Prodigal Son.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοὺς μὲν τῆς κλήσεως ἀνθρώπους ... τοὺς ἐκλεκτούς","severity":"info","text":"The distinction between 'called' (κλητοί) and 'elect' (ἐκλεκτοί) reflects Valentinian soteriology, where the elect are the spiritual elite who cannot be led astray.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"A technical term for the first-created beings in Valentinian cosmology, intermediate between the divine and the material world.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ᾿ οὐδὲ τὰ πνευματικὰ καὶ νοερά","severity":"caution","text":"The transition from the first paragraph to the second is abrupt; the second paragraph may be a separate excerpt or a continuation with a different thematic focus.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition between the two paragraphs; the second paragraph may be a separate fragment or a continuation with a different thematic focus."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἐκεῖ δὲ ὁ μὲν μονογενὴς καὶ ἰδίως νοερὸς ἰδέᾳ ἰδίᾳ καὶ οὐσίᾳ ἰδίᾳ κεχρημένος ἄκρως\nεἰλικρινεῖ καὶ ἡγεμονικωτάτῃ καὶ προσεχῶς τῆς τοῦ πατρὸς ἀπολαύων δυνάμεως, οἱ δὲ\nπρωτόκτιστοι, εἰ καὶ ἀριθμῷ διάφοροι καὶ ὁ καθ᾿ ἕκαστον περιώρισται καὶ περιγέγραπται,\nἀλλ᾿ ἡ ὁμοιότης τῶν πραγμάτων ἑνότητα καὶ ἰσότητα καὶ ὁμοιότητα ἐνδείκνυται. οὐ γὰρ τῷδε μὲν πλέον, τῷδε δὲ ἧττον παρέσχηται τῶν ἑπτά. οὐδ᾿ ὑπολείπεταί τις αὐτοῖς προκοπή, ἐξ ἀρχῆς ἀπειληφότων τὸ τέλειον ἅμα τῇ πρώτῃ γενέσει παρὰ τοῦ θεοῦ διὰ τοῦ υἱοῦ. καὶ ὃ μὲν »φῶς ἀπρόσιτον« εἴρηται, ὡς »μονογενὴς« καὶ »πρωτότοκος«. »ἃ ὀφθαλμὸς οὐκ\nεἶδε καὶ οὖς οὐκ ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη«. οὐδὲ ἔσται τις τοιοῦτος, οὔτε\nτῶν πρωτοκτίστων οὔτε ἀνθρώπων. οἳ δὲ »διὰ παντὸς τὸ\nπρόσωπον τοῦ πατρὸς βλέπουσιν«, πρόσωπον δὲ πατρὸς ὁ υἱός, δι᾿ οὗ γνωρίζεται ὁ πατήρ. τὸ\nτοίνυν ὁρῶν καὶ ὁρώμενον ἀσχημάτιστον εἶναι οὐ δύναται οὐδὲ ἀσώματον. ὁρῶσι δὲ ὀφθαλμῷ\nοὐκ αἰσθητῷ, ἀλλ᾿ οἵῳ παρέσχεν ὁ πατήρ, νοερῷ.","english":"There the only-begotten, who is properly intellectual, having his own form and his own substance, is supremely pure and most authoritative, and directly enjoys the power of the Father. The first-created, although they are different in number and each is limited and circumscribed, yet the similarity of their things indicates unity, equality, and likeness. For not to one is more given and to another less among the seven. Nor is any progress left to them, since they have received perfection from the beginning together with their first generation from God through the Son. And one is called \"inaccessible light,\" as \"only-begotten\" and \"firstborn.\" \"Which the eye has not seen and the ear has not heard, nor has it entered into the heart of man.\" Nor will there be any such, neither among the first-created nor among men. But those who \"always see the face of the Father\"—the face of the Father is the Son, through whom the Father is known. Therefore that which sees and is seen cannot be formless nor incorporeal. They see not with a sensory eye, but with one such as the Father has provided, an intellectual one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενής","severity":"info","text":"The term μονογενής ('only-begotten') is a Christological title, here distinguished from the 'first-created' (πρωτόκτιστοι) as a higher, unique being.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φῶς ἀπρόσιτον","severity":"info","text":"The phrase 'inaccessible light' (φῶς ἀπρόσιτον) echoes biblical imagery of divine radiance, possibly alluding to the light inaccessible to human senses.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ὀφθαλμὸς οὐκ εἶδε","severity":"info","text":"The quotation 'which the eye has not seen and the ear has not heard' is a paraphrase of biblical language (cf. 1 Cor 2:9?; also common in apocalyptic literature), emphasizing the transcendence of divine realities.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The 'first-created' (πρωτόκτιστοι) are a distinct class in Valentinian cosmology, seven in number, who receive perfection at their first generation and lack further progress.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the unique, intellectual only-begotten with the seven first-created, who are equal and perfect from the start, then introduces a scriptural chain to support the hierarchy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁρῶσι δὲ ὀφθαλμῷ οὐκ αἰσθητῷ","severity":"caution","text":"The claim that the first-created see with a non-sensory, intellectual eye may reflect a Valentinian adaptation of Platonic noetic vision, but the exact source of this doctrine is uncertain.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven' first-created is not specified; they may correspond to the seven archons or aeons in Valentinian systems.","The phrase 'face of the Father is the Son' could be interpreted as a subordinationist or modalist statement, but the text does not clarify the precise relationship."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ὅταν οὖν εἴπῃ ὁ κύριος »μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν· τούτων\nοἱ ἄγγελοι τὸ πρόσωπον τοῦ πατρὸς διὰ παντὸς βλέπουσιν«, οἷον τὸ προκέντημα, τοῖοι\nἔσονται οἱ ἐκλεκτοί, τὴν τελείαν ἀπολαβόντες προκοπήν· »μακάριοι δὲ οἱ καθαροὶ τῇ\nκαρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.« πρόσωπον δὲ\nτοῦ ἀσχηματίστου πῶς ἂν εἴη; σώματα γοῦν ἐπουράνια εὔμορφα καὶ νοερὰ οἶδεν ὁ ἀπόστολος. πῶς δ᾿ ἂν καὶ ὀνόματα διάφορα αὐτῶν ἐλέγετο, εἰ μὴ σχήμασιν ἦν περιγεγραμμένα, μορφῇ καὶ σώματι; »ἄλλη δόξα ἐπουρανίων, ἄλλη ἐπιγείων, ἄλλη\nἀγγέλων, ἄλλη ἀρχαγγέλων·« ὡς πρὸς τὴν σύγκρισιν τῶν\nτῇδε σωμάτων (οἷον ἄστρων) ἀσώματα καὶ ἀνείδεα, ἀλλ᾿ ὡς πρὸς τὴν σύγκρισιν\nτοῦ υἱοῦ σώματα μεμετρημένα καὶ αἰσθητά· οὕτως καὶ ὁ υἱὸς πρὸς τὸν πατέρα\nπαραβαλλόμενος· καὶ δύναμιν μὲν ἰδίαν ἔχει ἕκαστον τῶν πνευματικῶν καὶ ἰδίαν οἰκονομίαν. καθὸ δὲ ὁμοῦ τε ἐγένοντο καὶ τὸ ἐντελὲς\nἀπειλήφασιν οἱ πρωτόκτιστοι, κοινὴν τὴν λειτουργίαν καὶ ἀμέριστον.","english":"When, then, the Lord says, \"Do not despise one of these little ones; truly I tell you, the angels of these continually behold the face of the Father,\" this is like a pre-embroidery, indicating what the elect will be like when they have attained perfect advancement: \"Blessed are the pure in heart, for they shall see God.\" But how could there be a face of that which is formless? Yet the apostle knows celestial bodies that are beautiful and intellectual. And how could their different names be spoken, unless they were circumscribed by shapes, by form and body? \"There is one glory of celestial beings, another of earthly beings, another of angels, another of archangels.\" In comparison with bodies here (such as stars), they are incorporeal and formless, but in comparison with the Son, they are measured bodies and perceptible; so also the Son when compared with the Father. And each of the spiritual beings has its own power and its own administration. But insofar as the first-created came into being together and have received perfection, they share a common and undivided service.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν· τούτων οἱ ἄγγελοι τὸ πρόσωπον τοῦ πατρὸς διὰ παντὸς βλέπουσιν","severity":"info","text":"The dominical saying is unattested in canonical Gospels; it may derive from an apocryphal tradition or oral teaching, reflecting Valentinian interest in angelic hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι δὲ οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται","severity":"info","text":"A variant of Matthew 5:8, adapted to the Valentinian theme of the elect seeing God after purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προκέντημα","severity":"info","text":"The term 'pre-embroidery' (προκέντημα) is rare; it suggests a preliminary sketch or pattern, used here to describe the angels as a model for the elect's future state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόσωπον","severity":"info","text":"The paradox of a 'face' of the formless Father is resolved by a graded ontology: celestial bodies are formless relative to earthly ones but formed relative to the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τὴν σύγκρισιν","severity":"info","text":"The passage uses a comparative structure (πρὸς τὴν σύγκρισιν) to establish a hierarchy: earthly bodies → celestial bodies → Son → Father, each level being 'incorporeal' relative to the lower.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The 'first-created' (πρωτόκτιστοι) are a distinct class in Valentinian cosmology, created together and perfect, sharing a common service, unlike the elect who advance gradually.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about angels beholding the Father's face is uncertain; it may be a free citation or a lost tradition.","The term προκέντημα is hapax in this corpus; its precise meaning as 'pre-embroidery' or 'pattern' is inferred from context."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Οἱ πρωτόκτιστοι οὖν τόν τε υἱὸν ὁρῶσι καὶ ἑαυτοὺς καὶ τὰ ὑποβεβηκότα, ὥσπερ καὶ οἱ\nἀρχάγγελοι τοὺς πρωτοκτίστους. ὁ δὲ υἱὸς ἀρχὴ τῆς πατρικῆς ὑπάρχει θέας, πρόσωπον τοῦ\nπατρὸς λεγόμενος. καὶ οἱ μὲν ἄγγελοι νοερὸν πῦρ καὶ\nπνεύματα νοερά, τὴν οὐσίαν ἀποκεκαθαρμένοι, φῶς δὲ νοερὸν ἡ μεγίστη προκοπὴ ἀπὸ τοῦ\nνοεροῦ πυρὸς ἀποκεκαθαρμένου τέλεον, »εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«. ὁ Πέτρος φησίν· ὁ δὲ υἱὸς ἔτι τούτου καθαρώτερος, »ἀπρόσιτον\nφῶς« καὶ »δύναμις θεοῦ«, καὶ κατὰ τὸν ἀπόστολον »τιμίῳ καὶ ἀμώμῳ καὶ\nἀσπίλῳ αἵματι ἐλυτρώθημεν«. οὗ »τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψεν, τὸ πρόσωπον δὲ ὡς ὁ\nἥλιος«, ᾧ μηδὲ ἀντωπῆσαι ἔστι ῥᾳδίως.\n\nΟὗτός ἐστιν »ἄρτος ἐπουράνιος« καὶ »πνευματικὴ τροφὴ« ζωῆς παρεκτικὴ κατὰ τὴν βρῶσιν\nκαὶ γνῶσιν, »τὸ φῶς τῶν ἀνθρώπων«. τῆς ἐκκλησίας δηλονότι. οἱ μὲν οὖν τὸν οὐράνιον ἄρτον φαγόντες ἀπέθανον, ὁ δὲ τὸν ἀληθινὸν ἄρτον τοῦ\nπνεύματος ἐσθίων οὐ τεθνήξεται. ὁ ζῶν ἄρτος ὁ ὑπὸ\nτοῦ πατρὸς δοθεὶς ὁ υἱός ἐστι τοῖς ἐσθίειν βουλομένοις· »ὁ δὲ ἄρτος ὃν ἐγὼ δώσω«, φησίν, »ἡ σάρξ μού ἐστιν«, ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ\nτῆς εὐχαριστίας ἤ, ὅπερ καὶ μᾶλλον. ἡ σὰρξ τὸ σῶμα αὐτοῦ ἐστιν, »ὅπερ ἐστὶν ἡ ἐκκλησία«. »ἄρτος οὐράνιος«, συναγωγὴ εὐλογημένη· τάχα δὲ ὡς ἐκ\nτῆς αὐτῆς οὐσίας τῶν ἐκλεκτῶν κατὰ τὸ ὑποκείμενον γενομένων, καὶ ὡς τοῦ αὐτοῦ τέλους\nτευξομένων.","english":"The first-created, then, see both the Son and themselves and those below, just as the archangels see the first-created. And the Son is the beginning of the vision of the Father, being called the face of the Father. And the angels are intellectual fire and intellectual spirits, their substance purified, while intellectual light is the highest advancement from the intellectual fire completely purified, \"into which angels desire to peer.\" Peter says; and the Son is even purer than this, \"inaccessible light\" and \"power of God,\" and according to the apostle, \"we were redeemed by precious and unblemished and spotless blood.\" His \"garments shone like light, but his face like the sun,\" at which it is not easy even to look directly.\n\nThis is \"heavenly bread\" and \"spiritual food\" providing life through eating and knowledge, \"the light of men.\" That is, of the church. Now those who ate the heavenly bread died, but he who eats the true bread of the spirit will not die. The living bread given by the Father is the Son for those who wish to eat; \"and the bread which I will give,\" he says, \"is my flesh,\" that is, either that by which the flesh is nourished through the eucharist, or, which is more likely, the flesh is his body, \"which is the church.\" \"Heavenly bread,\" a blessed assembly; perhaps because the elect are made from the same substance according to their underlying nature, and because they will attain the same end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόκτιστοι","severity":"info","text":"The term 'first-created' designates a class of primordial beings in Valentinian cosmology, distinct from archangels and angels, who have direct vision of the Son.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσωπον τοῦ πατρὸς","severity":"info","text":"The phrase 'face of the Father' echoes the previous passage's citation of Matthew 18:10 and is here applied to the Son as the beginning of the vision of the Father.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι","severity":"info","text":"The phrase 'into which angels desire to peer' is attributed to Peter, likely from the Apocalypse of Peter or a related tradition, describing the highest intellectual light.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τιμίῳ καὶ ἀμώμῳ καὶ ἀσπίλῳ αἵματι ἐλυτρώθημεν","severity":"info","text":"The phrase 'we were redeemed by precious and unblemished and spotless blood' is attributed to the apostle, likely Paul, though not a direct quotation from the canonical epistles.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρτος ἐπουράνιος","severity":"info","text":"The 'heavenly bread' and 'spiritual food' reflect Valentinian eucharistic theology, distinguishing the celestial bread that kills from the true bread of the spirit that gives life.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ ἄρτος ὃν ἐγὼ δώσω ... σάρξ μού ἐστιν","severity":"info","text":"The saying 'the bread which I will give is my flesh' adapts John 6:51-53, interpreted here as the Son's body being the church, a corporate ecclesiological reading.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Peter says' may refer to a lost apocryphon; the source is not identified in the text.","The interpretation of 'bread which I will give' as either eucharistic nourishment or the church as the body is left unresolved, though the text favors the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Τὰ δαιμόνια »ἀσώματα« εἴρηται, οὐχ ὡς σῶμα μὴ ἔχοντα (ἔχει\nγὰρ καὶ σχῆμα· διὸ καὶ συναίσθησιν κολάσεως ἔχει), ἀλλ᾿ ὡς πρὸς σύγκρισιν τῶν σῳζομένων\nσωμάτων πνευματικῶν σκιὰ ὄντα ἀσώματα εἴρηται. καὶ οἱ ἄγγελοι σώματά εἰσιν· ὁρῶνται γοῦν. ἀλλὰ καὶ ἡ ψυχὴ\nσῶμα. ὁ γοῦν ἀπόστολος· »σπείρεται μὲν γὰρ σῶμα ψυχικόν, ἐγείρεται δὲ σῶμα πνευματικόν.«\nπῶς δὲ καὶ αἱ κολαζόμεναι ψυχαὶ συναισθάνονται μὴ\nσώματα οὖσαι; »φοβήθητε« γοῦν λέγει »τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς\nγέενναν βαλεῖν.« τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλ᾿ εἰς γῆν ἀναλύεται. ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου διὰ\nτῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυται ἡ ψυχή.\n\n»Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου« τοῦ\nπνευματικοῦ, κατὰ προκοπὴν τελειούμενοι. πλὴν πάλιν εἰκόνα λέγει, ὡς εἶναι σώματα\nπνευματικά. καὶ πάλιν· »ἄρτι βλέπομεν δι᾿ ἐσόπτρου\nἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.« αὐτίκα γὰρ ἀρχόμεθα γινώσκειν * *. οὗ δὲ\nπρόσωπον. καὶ ἰδέα καὶ σχῆμα καὶ σῶμα. σχῆμα μὲν οὖν σχήματι θεωρεῖται καὶ\nπρόσωπον προσώπῳ καὶ ἐπιγινώσκεται τὰ γνωρίσματα τοῖς σχήμασι καὶ ταῖς οὐσίαις.","english":"The demons are called \"incorporeal,\" not because they lack a body (for they have both a body and a form; hence they also have a perception of punishment), but because, in comparison with the spiritual bodies of the saved, they are a shadow, they are called incorporeal. And the angels are bodies; at any rate, they are seen. But also the soul is a body. At any rate, the apostle says: \"For a psychic body is sown, but a spiritual body is raised.\" How, then, do the punished souls perceive, if they are not bodies? At any rate, he says, \"Fear the one who, after death, is able to cast both soul and body into Gehenna.\" For what is visible is not purified by fire, but is dissolved into earth. And directly from the example of Lazarus and the rich man, through the bodily members, the soul is shown to be a body.\n\n\"Just as we have worn the image of the earthy, let us also wear the image of the heavenly,\" the spiritual, being perfected according to progress. Yet again he says \"image,\" as there are spiritual bodies. And again: \"Now we see through a mirror in a riddle, but then face to face.\" For immediately we begin to know * * . And this is face, and form, and shape, and body. Now shape is contemplated by shape, and face by face, and the distinguishing marks are recognized by the shapes and the substances.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀσώματα","severity":"info","text":"The term 'incorporeal' is here redefined: demons are called incorporeal not because they lack a body, but because their bodies are shadowy compared to the spiritual bodies of the saved. This reflects a Valentinian hierarchy of corporeality.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σπείρεται μὲν γὰρ σῶμα ψυχικόν, ἐγείρεται δὲ σῶμα πνευματικόν","severity":"info","text":"The apostle (Paul) is quoted: 'For a psychic body is sown, but a spiritual body is raised.' This is not a direct biblical citation but a paraphrase of 1 Cor 15:44, adapted to Valentinian anthropology distinguishing psychic and spiritual bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φοβήθητε ... τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς γέενναν βαλεῖν","severity":"info","text":"A warning is attributed to an unspecified authority: 'Fear the one who, after death, is able to cast both soul and body into Gehenna.' The source is uncertain; it may be a logion from early Christian tradition or a Valentinian saying.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου","severity":"info","text":"A saying: 'Just as we have worn the image of the earthy, let us also wear the image of the heavenly.' This echoes Pauline language (1 Cor 15:49?) but is not a direct biblical quote; it reflects Valentinian progression from earthly to spiritual.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτι βλέπομεν δι᾿ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον","severity":"info","text":"A saying: 'Now we see through a mirror in a riddle, but then face to face.' This adapts 1 Cor 13:12 or a similar tradition, describing eschatological direct vision as opposed to present indirect knowledge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage argues for the corporeality of soul and angels, citing the example of Lazarus and the rich man (Luke 16:19-31) to show that the soul has bodily members and thus is a body. This is a Valentinian exegetical move.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after γινώσκειν, marked by asterisks, leaving the completion uncertain.","The source of the warning about Gehenna is not identified; it may be a lost apocryphon or a Valentinian composition."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Καὶ ἡ περιστερὰ δὲ σῶμα ὤφθη, ἥν οἳ μὲν τὸ ἅγιον πνεῦμά φασιν, οἱ δὲ ἀπὸ Βασιλείδου τὸν\nδιάκονον, οἱ δὲ ἀπὸ Οὐαλεντίνου τὸ πνεῦμα τῆς ἐνθυμήσεως τοῦ πατρός. τὸ τὴν\nκατέλευσιν πεποιημένον ἐπὶ τὴν τοῦ λόγου σάρκα.\n\nἜστιν Ἰησοῦς καὶ ἡ Ἐκκλησία καὶ ἡ Σοφία δι᾿ ὅλων κρᾶσις τῶν σωμάτων δυνατὴ κατὰ τοὺς\nΟὐαλεντινιανούς. ἡ γοῦν ἀνθρωπίνη μῖξις ἡ κατὰ γάμον\nἐκ δυεῖν μεμιγμένων σπερμάτων ἑνὸς γένεσιν παιδίου ἀποτελεῖ, καὶ τὸ σῶμα εἰς γῆν\nἀναλυθὲν κέκραται τῇ γῇ καὶ τὸ ὕδωρ τῷ οἴνῳ. τὰ δὲ κρείττω καὶ διαφορώτερα σώματα ῥᾳδίαν\nἴσχει τὴν κρᾶσιν· πνεῦμα γοῦν πνεύματι μίγνυται. ἐμοὶ δὲ δοκεῖ κατὰ παράθεσιν τοῦτο γενέσθαι, ἀλλ᾿ οὐ κατὰ κρᾶσιν. μή τι οὖν ἡ θεία\nδύναμις διήκουσα τὴν ψυχὴν ἁγιάζει αὐτὴν κατὰ τὴν τελευταίαν προκοπήν. »ὁ γὰρ θεὸς πνεῦμα, ὅπου θέλει πνεῖ.« ἡ γὰρ δύναμις οὐ κατ᾿\nοὐσίαν διήκει, ἀλλὰ κατὰ δύναμιν καὶ ἰσχύν, παράκειται δὲ τὸ πνεῦμα τῷ πνεύματι, ὡς τὸ\nπνεῦμα τῇ ψυχῇ.\n\nὉ σωτὴρ ὤφθη κατιὼν τοῖς ἀγγέλοις, διὸ καὶ εὐηγγελίσαντο αὐτόν, ἀλλὰ καὶ τῷ Ἀβραὰμ καὶ\nτοῖς λοιποῖς δικαίοις τοῖς ἐν τῇ ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς ὤφθη· »ἠγαλλιάσατο«,\nγὰρ φησίν, »ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν«, τὴν ἐν σαρκὶ παρουσίαν. ὅθεν ἀναστὰς ὁ κύριος εὐηγγελίσατο τοὺς δικαίους τοὺς ἐν τῇ\nἀναπαύσει καὶ μετέστησεν αὐτοὺς καὶ μετέθηκεν, καὶ πάντες »ἐν τῇ σκιᾷ αὐτοῦ ζήσονται«. σκιὰ γὰρ τῆς δόξης τοῦ σωτῆρος τῆς παρὰ τῷ πατρὶ ἡ παρουσία ἡ ἐνταῦθα· φωτὸς δὲ σκιὰ οὐ\nσκότος, ἀλλὰ φωτισμός ἐστιν.","english":"And the dove also appeared as a body, which some say is the Holy Spirit, others from Basilides say is the deacon, and others from Valentinus say is the spirit of the Father's thought, which descended upon the flesh of the Word.\n\nJesus and the Church and Sophia are a mixture of all bodies possible according to the Valentinians. At any rate, human mixture in marriage, from two mixed seeds, produces the generation of one child, and the body dissolved into earth is mixed with the earth, and water with wine. The better and more distinct bodies have an easy mixture; at any rate, spirit mixes with spirit. But it seems to me that this happens by juxtaposition, not by mixture. Perhaps, then, the divine power, pervading the soul, sanctifies it according to the final advancement. \"For God is spirit, and he blows where he wills.\" For the power does not pervade according to substance, but according to power and strength, and the spirit lies alongside the spirit, as the spirit lies alongside the soul.\n\nThe Savior appeared descending to the angels, for which reason they also announced him, but also to Abraham and the other righteous ones who are in repose in the right-hand region he appeared; for it says, \"He rejoiced that he might see my day,\" the presence in the flesh. Hence the risen Lord announced the good news to the righteous ones in repose and transferred and translated them, and all \"will live in his shadow.\" For the shadow of the glory of the Savior, which is with the Father, is the presence here; and the shadow of light is not darkness, but illumination.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"περιστερά","severity":"info","text":"The dove as a symbol of the Holy Spirit is common in early Christian literature; the Valentinian interpretation as the spirit of the Father's thought reflects their elaborate aeonic system.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρᾶσις","severity":"info","text":"κρᾶσις (mixture) is a technical term in Stoic and Valentinian physics, denoting a complete blending of bodies. The author contrasts this with παράθεσις (juxtaposition), indicating a debated point within Valentinian theology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ θεὸς πνεῦμα, ὅπου θέλει πνεῖ","severity":"info","text":"This is a paraphrase of John 3:8 (πνεῦμα … ὅπου θέλει πνεῖ), though the exact wording differs. The author adapts the verse to support the argument about divine power and spirit.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἠγαλλιάσατο … ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν","severity":"info","text":"The quotation likely derives from a lost Jewish or Christian apocalyptic source, possibly related to the Ascension of Isaiah or similar traditions about Abraham's vision.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σκιὰ … φωτισμός","severity":"info","text":"The paradox that the shadow of light is not darkness but illumination reflects Valentinian exegesis of the Savior's presence as a lesser manifestation of the divine glory, akin to the sun's shadow.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific symbol (dove) to general Valentinian physics (mixture), then to a soteriological narrative (Savior's descent and translation of the righteous), linking cosmology and salvation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the dove is contested among different groups; the text does not resolve which interpretation is correct.","The phrase 'ἐν τῇ σκιᾷ αὐτοῦ ζήσονται' may be a scriptural allusion (cf. Psalm 91:1 LXX) but the exact source is uncertain."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"»Καὶ ὁ λόγος σὰρξ ἐγένετο«, οὐ κατὰ τὴν παρουσίαν μόνον ἄνθρωπος γενόμενος, ἀλλὰ καὶ ἐν\nἀρχῇ ὁ ἐν ταὐτότητι λόγος, κατὰ περιγραφὴν καὶ οὐ κατ᾿ οὐσίαν γενόμενος [ὁ] υἱός. καὶ πάλιν σὰρξ ἐγένετο διὰ προφητῶν ἐνεργήσας· τέκνον δὲ τοῦ ἐν ταὐτότητι λόγου ὁ σωτὴρ εἴρηται· διὰ τοῦτο »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ\nλόγος ἦν πρὸς τὸν θεόν· ὃ γέγονεν ἐν αὐτῷ, ζωή\nἐστιν«· ζωὴ δὲ ὁ κύριος. καὶ ὁ Παῦλος »ἔνδυσαι τὸν καινὸν ἄνθρωπον τὸν\nκατὰ θεὸν κτισθέντα«. οἷον εἰς αὐτὸν πίστευσον τὸν ὑπὸ τοῦ θεοῦ »κατὰ θεόν«, τὸν ἐν θεῷ\nλόγον, κτισθέντα. δύναται δὲ τὸ »κατὰ θεὸν κτισθέντα« τὸ εἰς ὃ μέλλει τέλος προκοπῆς\nφθάνειν ὁ ἄνθρωπος μηνύειν ἐπ᾿ ἴσης τῷ »ἀπόλαβε τὸ εἰς ὃ ἐκτίσθης τέλος«· καὶ ἔτι σαφέστερον καὶ διαρρήδην ἐν ἄλλοις λέγει· »ὅς ἐστιν\nεἰκὼν τοῦ θεοῦ τοῦ ἀοράτου·« εἶτα ἐπιφέρει· »πρωτότοκος πάσης κτίσεως.« »ἀοράτου« μὲν\nγὰρ »θεοῦ εἰκόνα« τὸν υἱὸν λέγει τοῦ λόγου τοῦ ἐν ταὐτότητι, »πρωτότοκον δὲ\nπάσης κτίσεως«, ὅτι γεννηθεὶς ἀπαθῶς, κτίστης καὶ γενεσιάρχης τῆς ὅλης\nἐγένετο κτίσεώς τε καὶ οὐσίας. ἐν αὐτῷ γὰρ ὁ πατὴρ τὰ πάντα ἐποίησεν. ὅθεν καὶ »μορφὴν δούλου λαβεῖν« εἴρηται, οὐ μόνον τὴν σάρκα\nκατὰ τὴν παρουσίαν, ἀλλὰ καὶ τὴν οὐσίαν ἐκ τοῦ ὑποκειμένου, δούλη δὲ ἡ οὐσία, ὡς ἂν\nπαθητὴ καὶ ὑποκειμένη τῇ δραστηρίῳ καὶ κυριωτάτῃ αἰτίᾳ.","english":"»And the Word became flesh,« not only by becoming man at the time of the advent, but also in the beginning the Word, which is in identity, became Son by circumscription and not by essence. And again he became flesh, having worked through the prophets. The Saviour is called a child of the Word in identity. Therefore, »In the beginning was the Word, and the Word was with God; what came to be in him is life«; and life is the Lord. And Paul says, »Put on the new man, who was created according to God,« as if to say, believe in him who was created by God »according to God,« the Word in God. And the phrase »created according to God« can indicate the end of progress which man is to reach, equally with »receive the end for which you were created.« And still more clearly and explicitly he says elsewhere: »who is the image of the invisible God«; then he adds, »firstborn of all creation.« For he calls the Son of the Word in identity the »image of the invisible God,« and »firstborn of all creation,« because, having been generated impassibly, he became creator and originator of all creation and substance. For in him the Father made all things. Hence it is said that he »took the form of a slave,« not only the flesh at the advent, but also the substance from the underlying matter; and substance is a slave, as being passive and subject to the active and most sovereign cause.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λόγος σὰρξ ἐγένετο","severity":"info","text":"The opening quotation is John 1:14, a central proof-text for Valentinian Christology, here interpreted as referring to a pre-incarnational transformation of the Logos.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ταὐτότητι λόγος","severity":"info","text":"The phrase 'Word in identity' denotes the Logos as it subsists eternally in the Father, distinguished from the Son who is generated 'by circumscription' (κατὰ περιγραφὴν) for the work of creation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔνδυσαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα","severity":"info","text":"The Pauline citation conflates Ephesians 4:24 and Colossians 3:10, interpreted as an exhortation to 'put on' the pre-existent Logos, who is the archetypal man created in God.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτότοκος πάσης κτίσεως","severity":"info","text":"The title 'firstborn of all creation' (cf. Colossians 1:15) is here applied to the Son of the Word in identity, who is generated impassibly and becomes the creator of all substance.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μορφὴν δούλου λαβεῖν","severity":"info","text":"The phrase 'took the form of a slave' (cf. Philippians 2:7) is interpreted not only of the incarnate flesh but of the Son's assumption of passive substance (οὐσία), which is inherently servile.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a Johannine citation through Pauline proof-texts to a systematic distinction between the eternal Logos and the generated Son, culminating in the metaphor of substance as a slave.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'γενόμενος [ὁ] υἱός' has a bracketed article in the edition, possibly a scribal insertion; the sense is that the Word became Son by circumscription, not by essence.","The phrase 'τὸ εἰς ὃ μέλλει τέλος προκοπῆς φθάνειν' is ambiguous: it may mean the end-state of human progress or the goal for which one was created."],"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."},{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":13,"ref":"p13","source":"Τὸ γὰρ »πρὸ ἑωσφόρου ἐγέννησά σε« οὕτως ἐξακούομεν ἐπὶ τοῦ πρωτοκτίστου θεοῦ λόγου καὶ\n»πρὸ ἡλίου« καὶ σελήνης καὶ πρὸ πάσης κτίσεως »τὸ ὄνομά σου«.\n\nΤῷ »κατ᾿ εἰκόνα θεοῦ ἐποίησεν αὐτούς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς« τὴν προβολὴν τὴν\nἀρίστην φασὶν οἱ Οὐαλεντινιανοὶ τῆς Σοφίας λέγεσθαι, ἀφ᾿ ἧς τὰ μὲν ἀρρενικὰ ἡ ἐκλογή. τὰ\nδὲ θηλυκὰ ἡ κλῆσις, καὶ τὰ μὲν ἀρρενικὰ ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτούς, τὸ\nδιαφέρον σπέρμα. οὕτως καὶ ἐπὶ τοῦ Ἀδὰμ τὸ μὲν\nἀρρενικὸν ἔμεινεν αὐτῷ, πᾶν δὲ τὸ θηλυκὸν σπέρμα ἀρθὲν ἀπ᾿ αὐτοῦ Εὔα γέγονεν, ἀφ᾿ ἧς αἱ θήλειαι, ὡς ἀπ᾿ ἐκείνου οἱ ἄρρενες. τὰ οὖν ἀρρενικὰ μετὰ τοῦ λόγου συνεστάλη, τὰ θηλυκὰ δὲ\nἀπανδρωθέντα ἑνοῦται τοῖς ἀγγέλοις καὶ εἰς πλήρωμα χωρεῖ. διὰ τοῦτο ἡ γυνὴ εἰς ἄνδρα\nμετατίθεσθαι λέγεται καὶ ἡ ἐνταῦθα ἐκκλησία εἰς ἀγγέλους.\n\nΚαὶ ὅταν εἴπῃ ὁ ἀπόστολος »ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;« ὑπὲρ\nἡμῶν γάρ, φησίν, οἱ ἄγγελοι ἐβαπτίσαντο, ὧν ἐσμεν μέρη. νεκροὶ δὲ ἡμεῖς οἱ νεκρωθέντες τῇ συστάσει ταύτῃ, ζῶντες δὲ\nοἱ ἄρρενες οἱ μὴ μεταλαβόντες τῆς συστάσεως ταύτης. »εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ\nβαπτιζόμεθα;« ἐγειρόμεθα οὖν ἡμεῖς, ἰσάγγελοι τοῖς\nἄρρεσιν ἀποκατασταθέντες, τοῖς μέλεσι τὰ μέλη, εἰς ἕνωσιν. »οἱ βαπτιζόμενοι« δέ, φασίν, »ὑπὲρ [ἡμῶν] τῶν\nνεκρῶν« οἱ ἄγγελοί εἰσιν οἱ ὑπὲρ ἡμῶν βαπτιζόμενοι, ἵνα ἔχοντες καὶ ἡμεῖς τὸ ὄνομα μὴ\nἐπισχεθῶμεν κωλυθέντες εἰς τὸ πλήρωμα παρελθεῖν τῷ Ὅρῳ καὶ τῷ Σταυρῷ. διὸ καὶ ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους »εἰς λύτρωσιν\nἀγγελικήν«, τουτέστιν ἣν καὶ ἄγγελοι ἔχουσιν.","english":"For the phrase, \"I begot you before the morning star,\" we understand it thus concerning the first-created divine Word, and \"before the sun\" and moon and before all creation \"your name.\"\n\nAs for the phrase, \"He made them according to the image of God, male and female he made them,\" the Valentinians say that the best projection of Sophia is spoken of, from which the masculine elements are the election, the feminine elements the calling, and they call the masculine elements angelic, the feminine elements themselves, the superior seed. Thus also in the case of Adam, the masculine element remained with him, but all the feminine seed, taken from him, became Eve, from whom come females, as from him come males. Therefore the masculine elements were contracted with the Word, while the feminine elements, having been masculinized, are united with the angels and proceed into the Pleroma. For this reason, the woman is said to be transformed into a man, and the church here into angels.\n\nAnd when the apostle says, \"For what will those who are baptized do on behalf of the dead?\" — for on our behalf, he says, the angels were baptized, of whom we are parts. And we are the dead, those who have been deadened by this constitution, while the living are the males who have not partaken of this constitution. \"If the dead are not raised, why are we baptized?\" Therefore we are raised, restored as equal to the angels to the males, the limbs to the limbs, into unity. And \"those who are baptized,\" they say, \"on behalf of [us] the dead\" are the angels who are baptized on our behalf, so that we, having the name, may not be hindered, prevented from passing into the Pleroma by Horos and the Cross. Hence also in the laying on of hands they say at the end, \"for angelic redemption,\" that is, the redemption which the angels also have.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ ἑωσφόρου ἐγέννησά σε","severity":"info","text":"The phrase 'I begot you before the morning star' is not a direct biblical quotation but likely a citation from a lost Valentinian source or a paraphrase of Psalm 110:3 LXX (109:3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατ᾿ εἰκόνα θεοῦ ἐποίησεν αὐτούς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς","severity":"info","text":"This conflates Genesis 1:27 ('male and female he created them') with the 'image of God' from Genesis 1:26-27, as used by Valentinians to support their gender-based cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:29, where Paul asks about the purpose of baptism if the dead are not raised. The Valentinian interpretation here redefines 'dead' as those deadened by material constitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντινιανοὶ","severity":"info","text":"The Valentinians were a prominent Gnostic Christian school founded by Valentinus (2nd c. CE). They interpreted Genesis and Paul allegorically, positing a gendered spiritual hierarchy: masculine (angelic, elect) vs. feminine (called, material).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προβολὴν","severity":"info","text":"In Valentinian terminology, 'projection' (προβολή) denotes an emanation from the divine Pleroma. Here, the 'best projection of Sophia' refers to the generation of the spiritual seed, divided into masculine (election) and feminine (calling).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς λύτρωσιν ἀγγελικήν","severity":"info","text":"The phrase 'for angelic redemption' appears in Valentinian baptismal or chrismation rites, as attested by Clement. It signifies the restoration of the feminine (material) elements to angelic (masculine) status, enabling entry into the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ ἑωσφόρου ἐγέννησά σε' is unattested in the Septuagint or New Testament; its source is uncertain, possibly a lost Valentinian hymn or exegesis.","The identity of 'Horos' and 'Stauros' (the Cross) as boundary figures in Valentinian cosmology is assumed but not explained here; they are known from other sources (e.g., Irenaeus)."],"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":14,"ref":"p14","source":"ἵν᾿ ᾖ ὁ βεβαπτισμένος ὁ τὴν λύτρωσιν\nκομισάμενος τῷ αὐτῷ ὀνόματι. ᾧ καὶ ὁ ἄγγελος αὐτοῦ προβεβάπτισται. ἐβαπτίσαντο δὲ ἐν ἀρχῇ οἱ ἄγγελοι ἐν λυτρώσει τοῦ ὀνόματος\nτοῦ ἐπὶ τὸν Ἰησοῦν ἐν τῇ περιστερᾷ κατελθόντος καὶ λυτρωσαμένου αὐτόν. ἐδέησεν δὲ λυτρώσεως καὶ τῷ Ἰησοῦ, ἵνα μὴ κατασχεθῇ τῇ Ἐννοίᾳ\nᾗ ἐνετέθη τοῦ ὑστερήματος προ[σ]ερχόμενος διὰ τῆς Σοφίας, ὥς φησιν ὁ Θεόδοτος.\n\nΤὸν Παράκλητον οἱ ἀπὸ Οὐαλεντίνου τὸν Ἰησοῦν λέγουσιν. ὅτι πλήρης τῶν αἰώνων ἐλήλυθεν,\nὡς ἀπὸ τοῦ ὅλου προελθών. Χριστὸς γὰρ καταλείψας τὴν\nπροβαλοῦσαν αὐτὸν Σοφίαν εἰσελθὼν εἰς τὸ πλήρωμα ὑπὲρ τῆς ἔξω\nκαταλειφθείσης Σοφίας ᾐτήσατο τὴν βοήθειαν. καὶ ἐξ εὐδοκίας τῶν αἰώνων Ἰησοῦς\nπροβάλλεται παράκλητος τῷ παρελθόντι αἰῶνι. ἐν τύπῳ δὲ Παρακλήτου ὁ Παῦλος ἀναστάσεως\nἀπόστολος γέγονεν. αὐτίκα μετὰ τὸ πάθος τοῦ κυρίου\nκαὶ αὐτὸς ἀπεστάλη κηρύσσειν· διὸ καὶ καθ᾿ ἑ κά τερον ἐκήρυξε τὸν σωτῆρα,\nγεν ν ητὸν καὶ παθητὸν διὰ τοὺς ἀριστ ερ ούς, ὅτι τοῦτον γνῶναι\nδυνηθέντες κατὰ τὸν τόπον τοῦτον δεδίασιν, καὶ κατὰ τὸ πνευματικὸν ἐξ ἁγίου πνεύματος\nκαὶ παρθένου, ὡς οἱ δεξιοὶ ἄγγελοι γινώσκουσιν. ἰδίως γὰρ ἕκαστος γνωρίζει τὸν κύριον\nκαὶ οὐχ ὁμοίως πάντες »τὸ πρόσωπον τοῦ πατρὸς ὁρῶσιν\nοἱ ἄγγελοι τούτων· τῶν μικρῶν« τῶν ἐκλεκτῶν. τῶν ἐσομένων ἐν τῇ αὐτῇ κληρονομίᾳ καὶ\nτελειότητι. τάχα δὲ τὸ πρόσωπον ἔστι μὲν καὶ ὁ\nυἱός, ἔστι δὲ καὶ ὅσον καταληπτὸν τοῦ πατρὸς δι᾿ υἱοῦ δεδιδαγμένοι\nθεωροῦσι, τὸ δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ πατρός.","english":"so that the baptized one who has obtained the redemption bears the same name as that by which his angel was previously baptized. And in the beginning the angels were baptized in the redemption of the name which came down upon Jesus in the dove and redeemed him. And Jesus also had need of redemption, lest he be detained by the Thought in which he was placed, approaching the deficiency through Wisdom, as Theodotus says.\n\nThe followers of Valentinus call Jesus the Paraclete, because he came full of the Aeons, as having proceeded from the Whole. For Christ, having left behind the Sophia that projected him, entered the Pleroma and, on behalf of the Sophia left outside, requested assistance. And by the good will of the Aeons, Jesus is projected as a Paraclete to the Aeon that had passed away. And in the type of the Paraclete, Paul became the apostle of resurrection. Immediately after the Lord's passion, he was sent to preach; therefore he proclaimed the Savior in two ways: as generable and passible for the left-hand ones, because those who were able to know him according to this place feared him, and as spiritual, from the Holy Spirit and a virgin, as the right-hand angels know. For each one knows the Lord in his own way, and not all alike: \"the angels of these see the face of the Father,\" the small ones, the elect, those who will be in the same inheritance and perfection. Perhaps the face is both the Son, and also that which is comprehensible of the Father, which they, having been taught through the Son, contemplate; but the rest of the Father is unknowable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λύτρωσις","severity":"info","text":"λύτρωσις (redemption) is a technical term in Valentinian soteriology, denoting the release of the divine spark from material entanglement, here applied to Jesus himself.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παράκλητος","severity":"info","text":"Παράκλητος (Paraclete) is here identified by Valentinians with Jesus, distinct from the Johannine Paraclete (John 14:16), as an intercessory Aeon projected by the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πρόσωπον τοῦ πατρὸς ὁρῶσιν οἱ ἄγγελοι","severity":"info","text":"The phrase 'the angels see the face of the Father' echoes a Valentinian exegesis of a lost source, possibly related to Gospel of Philip or a saying of Jesus, not a canonical verse.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεξιοὶ ἄγγελοι","severity":"info","text":"The 'right-hand angels' and 'left-hand ones' reflect Valentinian division of humanity into pneumatic (right) and hylic (left), with Christ proclaimed differently to each group.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of angelic and Jesus' redemption to a doctrinal exposition on the Paraclete and Paul's typological role, then to angelic epistemology of the Father.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προ[σ]ερχόμενος","severity":"caution","text":"The bracketed sigma in προ[σ]ερχόμενος indicates a textual emendation; the manuscript may have had προερχόμενος ('going forth') rather than προσερχόμενος ('approaching'), altering the sense of Jesus' relation to deficiency.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μικρῶν' (the small ones) is ambiguous: it may refer to the elect angels or to a subclass of the elect; the translation takes it as appositional to 'the elect'.","The identity of 'the Thought' (ἡ Ἐννοίᾳ) in which Jesus was placed is unclear; it may be a hypostasis or a reference to the lower Sophia."],"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":15,"ref":"p15","source":"Λέγουσιν οἱ Οὐαλεντινιανοὶ ὅτι ὃ κατὰ εἷς τῶν προφητῶν ἔσχεν πνεῦμα ἐξαίρετον εἰς\nδιακονίαν, τοῦτο ἐπὶ πάντας τοὺς τῆς ἐκκλησίας ἐξεχύθη· διὸ καὶ τὰ σημεῖα τοῦ πνεύματος,\nἰάσεις καὶ προφητεῖαι, διὰ τῆς ἐκκλησίας ἐπιτελοῦνται. ἀγνοοῦσι δὲ ὅτι ὁ Παράκλητος ὁ προσεχῶς ἐνεργῶν νῦν ἐν τῇ\nἐκκλησίᾳ τῆς αὐτῆς οὐσίας ἐστὶ καὶ δυνάμεως τῷ προσεχῶς ἐνεργήσαντι κατὰ τὴν παλαιὰν\nδιαθήκην.\n\nΤὸν ἄγγελον ὡρίσαντο οἱ ἀπὸ Οὐαλεντίνου λόγον ἀπαγγελίαν ἔχοντα τοῦ ὄντος. λέγουσι δὲ\nκαὶ τοὺς αἰῶνας ὁμωνύμως τῷ λόγῳ λόγους. οἱ\nἀπόστολοι, φησί, μετετέθησαν τοῖς δεκαδύο ζῳδίοις. ὡς γὰρ ὑπ᾿ ἐκείνων ἡ γένεσις\nδιοικεῖται, οὕτως ὑπὸ τῶν ἀποστόλων ἡ ἀναγέννησις ἐφ ορᾶται.\n\nΤὸ ὁρατὸν τοῦ Ἰησοῦ ἡ Σοφία καὶ ἡ Ἐκκλησία ἦν τῶν σπερμάτων τῶν διαφερόντων, ἣν\nἐστολίσατο διὰ τοῦ σαρκίου. ὥς φησιν ὁ Θεόδοτος· τὸ δὲ ἀόρατον τὸ ὄνομα, ὅπερ\nἐστὶν ὁ υἱὸς ὁ μονογενής. ὅθεν ὅταν εἴπῃ »ἐγώ εἰμι ἡ\nθύρα«, τοῦτο λέγει, ὅτι μέχρι τοῦ ὅρου οὗ εἰμι ἐγὼ ἐλεύσεσθε οἱ τοῦ διαφέροντος\nσπέρματος· ὅταν δὲ καὶ αὐτὸς εἰσέρχηται, καὶ τὸ\nσπέρμα συνεισέρχεται αὐτῷ εἰς τὸ πλήρωμα διὰ τῆς θύρας συναχθὲν καὶ εἰσαχθέν.","english":"The Valentinians say that what each of the prophets had as a special spirit for service was poured out upon all the members of the church; hence the signs of the spirit, healings and prophecies, are accomplished through the church. But they are ignorant that the Paraclete, who now works directly in the church, is of the same substance and power as the one who worked directly under the old covenant.\n\nThose from Valentinus defined the angel as a word having the announcement of the one who is. And they say that the aeons are also called words, homonymously with the word. The apostles, they say, were transferred to the twelve zodiac signs. For as generation is governed by those, so regeneration is overseen by the apostles.\n\nThe visible part of Jesus was Sophia and the Church of the superior seeds, which he clothed himself with through the fleshly body, as Theodotus says; the invisible part is the name, which is the only-begotten son. Hence when he says, \"I am the door,\" he means this: that up to the boundary where I am, you who are of the superior seed will come; but when he himself enters, the seed also enters with him into the pleroma, gathered and brought in through the door.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Παράκλητος","severity":"info","text":"The Valentinian identification of the Paraclete with a spirit of prophecy active in the church reflects their adaptation of Johannine pneumatology (John 14:16, 26) to their own ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος is used in a technical Valentinian sense: the angel is a 'word' that announces the true being (τοῦ ὄντος), and the aeons are homonymously called λόγοι, linking cosmic principles to linguistic mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δεκαδύο ζῳδίοις","severity":"info","text":"The transfer of the apostles to the twelve zodiac signs reflects Valentinian astrological speculation, where the apostles oversee regeneration as the zodiac governs generation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ θύρα","severity":"info","text":"The phrase 'I am the door' alludes to John 10:9, where Jesus is the door for the sheep; here Theodotus interprets it as the boundary (ὅρος) through which the superior seed enters the pleroma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general Valentinian claim about prophetic spirit, to definitions of angel and aeons, to a specific Theodotean exegesis of Jesus' visible and invisible aspects, culminating in the door metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ὄνομα","severity":"caution","text":"The identification of the invisible part of Jesus as 'the name' (τὸ ὄνομα) which is the only-begotten son is ambiguous: it may refer to the divine name or to a hypostatic entity in Valentinian ontology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὄνομα' could denote either the divine name (as in Jewish mystical tradition) or a distinct Valentinian hypostasis; the text does not clarify.","The relationship between the Paraclete and the spirit of prophecy is asserted but not explained in detail."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ὁ ἱερεὺς εἰσιὼν ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου τό τε πέταλον ἀπετίθει παρὰ τῷ\nθυσιαστηρίῳ τοῦ θυμιάματος, αὐτὸς δὲ ἐν σιγῇ τὸ ἐν τῇ καρδίᾳ\nἐγκεχαραγμένον ὄνομα ἔχων εἰσῄει, δεικνὺς τὴν ἀπόθεσιν τοῦ καθάπερ πετάλου χρυσοῦ\nκαθαροῦ γενομένου καὶ κούφου διὰ τὴν κάθαρσιν, τοῦ ὥσπερ σώματος τῆς ψυχῆς [ἀπόθεσιν],\nἐν ᾧ ἐγκεχάρακτο τὸ γάνωμα τῆς θεοσεβείας, δι᾿ οὗ ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις\nἐγινώσκετο τὸ ὄνομα περικείμενος. ἀποτίθεται δὲ\nτοῦτο τὸ σῶμα, τὸ πέταλον τὸ ἀβαρὲς γενόμενον, ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου, ἐν\nτῷ νοητῷ κόσμῳ, ὅ ἐστι δεύτερον ὁλοσχερὲς καταπέτασμα τοῦ παντός, παρὰ τὸ θυσιαστήριον\nτοῦ θυμιάματος, παρὰ τοὺς λειτουργοὺς τῶν ἀναφερομένων εὐχῶν ἀγγέλους. γυμνὴ δὲ ἡ ψυχὴ ἐν δυνάμει τοῦ συνειδότος, οἶον\nσῶμα τῆς δυνάμεως γενομένη μεταβαίνει εἰς τὰ πνευματικά. λογικὴ τῷ ὄντι καὶ ἀρχιερατικὴ\nγενομένη, ὡς ἂν ἐμψυχουμένη ὡς εἰπεῖν ὑπὸ τοῦ λόγου προσεχῶς ἤδη, καθάπερ οἱ ἀρχάγγελοι\nτῶν ἀγγέλων ἀρχιερεῖς γενόμενοι καὶ τούτων πάλιν οἱ πρωτόκτιστοι. ποῦ δὲ ἔτι γραφῆς καὶ μαθήσεως κατόρθωμα τῇ ψυχῇ ἐκείνῃ τῇ\nκαθαρᾷ γενομένῃ, ὅπου καὶ ἀξιοῦται »πρόσωπον πρὸς πρόσωπον« θεὸν ὁρᾶν; τὴν γοῦν ἀγγελικὴν διδασκαλίαν ὑπερβᾶσα καὶ τὸ ὄνομα τὸ\nδιδασκόμενον ἐγγράφως ἐπὶ τὴν γνῶσιν καὶ κατάληψιν τῶν πραγμάτων ἔρχεται. οὐκέτι νύμφη. ἀλλ᾿ ἤδη λόγος γενόμενος καὶ παρὰ τῷ νυμφίῳ καταλύων μετὰ τῶν πρωτοκλήτων καὶ\nπρωτοκτίστων. φίλων μὲν δι᾿ ἀγάπην, υἱῶν δὲ διὰ τὴν διδασκαλίαν καὶ ὑπακοήν, ἀδελφῶν δὲ\nδιὰ τὸ τῆς γενέσεως κοινόν.","english":"The priest, entering within the second veil, would lay aside the petalon beside the altar of incense, and he himself, holding in silence the name engraved in the heart, would enter, indicating the laying aside of the petalon, as it were of pure gold, having become purified and light through purification, the laying aside of the body of the soul, as it were, in which the brightness of piety was engraved, through which, wearing the name, he was known to the principalities and powers. He lays aside this body, the petalon having become weightless, within the second veil, in the intelligible world, which is the second general veil of the whole, beside the altar of incense, beside the angels, the ministers of the prayers that are borne upward. But the soul, naked, in the power of conscience, having become, as it were, a body of power, passes over into the spiritual things. Having become truly rational and high-priestly, as if ensouled, so to speak, by the Word directly now, just as the archangels become high priests of the angels, and again the first-created of these. And where is there still any accomplishment of scripture and learning for that soul which has become pure, where it is deemed worthy to see God “face to face”? For having surpassed even the angelic teaching and the name taught in writing, it comes to the knowledge and comprehension of realities. No longer a bride, but having already become Word and dwelling with the bridegroom among the first-called and first-created. Friends through love, sons through teaching and obedience, brothers through the commonality of generation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon is the gold plate worn by the Jewish high priest, inscribed with the divine name. Here it symbolizes the purified body or lower self laid aside in spiritual ascent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσωπον πρὸς πρόσωπον","severity":"info","text":"The phrase 'face to face' echoes Exodus 33:11 (LXX), where God speaks to Moses, and is used in early Christian mysticism for direct vision of God.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεύτερον ὁλοσχερὲς καταπέτασμα","severity":"info","text":"The 'second general veil' reflects Valentinian cosmology: the first veil separates the Pleroma from the lower world; the second separates the intelligible realm from the material. The priest's entry symbolizes the soul's passage into the noetic sphere.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative allegory of the high priest's ritual, interpreted as the soul's purification and ascent through angelic ranks to union with the Word. It follows a critique of Valentinian pneumatology in the previous passage.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The 'first-created' (πρωτόκτιστοι) are a Valentinian order of aeons or angels, also appearing in Clement's Excerpta as intermediaries between the divine and lower beings.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπόθεσιν","severity":"caution","text":"The word 'laying aside' (ἀπόθεσιν) is repeated in the Greek, but the second occurrence may be a scribal gloss or interpolation, as it disrupts the syntax. The translation treats it as part of the text.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὄνομα τὸ διδασκόμενον ἐγγράφως' could mean either 'the name taught in writing' (i.e., the tetragrammaton) or 'the name that is taught by writing' (i.e., doctrinal instruction). The reading taken follows the Valentinian emphasis on the ineffable name.","The identity of 'the first-called and first-created' (πρωτοκλήτων καὶ πρωτοκτίστων) is ambiguous: they may be angelic orders or saved souls in the Pleroma."],"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":17,"ref":"p17","source":"ὥστε τὸ μὲν τῆς\nοἰκονομίας ἦν, τὸ πέταλον περικεῖσθαι καὶ μανθάνειν εἰς γνῶσιν, τὸ δὲ δυνάμεως. τὸ\nθεοφόρον γίνεσθαι τὸν ἄνθρωπον προσεχῶς ἐνεργούμενον ὑπὸ τοῦ κυρίου καὶ καθάπερ σῶμα\nαὐτοῦ γινόμενον.\n\nΤὸ »θεὸς ἀποδιδοὺς ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς ἀπειθοῦσι« φασὶν οἱ ἀπὸ\nΒασιλείδου κατὰ τὰς ἐνσωματώσεις, οἱ δὲ ἀπὸ Οὐαλεντίνου τοὺς τρεῖς τόπους δηλοῦσθαι τοὺς\nἀριστερούς, τετάρτην δὲ γενεὰν τὰ σπέρματα αὐτῶν, »ἔλεον δὲ ποιῶν εἰς χιλιάδας« ἐπὶ τὰ\nδεξιά.\n\nἩ Σιγή, φασί, μήτηρ οὖσα πάντων τῶν προβληθέντων ὑπὸ τοῦ Βάθους. ὃ μὲν οὐκ ἔσχεν\nεἰπεῖν, περὶ τοῦ ἀρρήτου σεσίγηκεν, ὃ δὲ κα τέλαβεν, τοῦτο ἀκατάληπτον προσηγόρευσεν.\n\nΕἶτα ἐκλαθόμενοι τῆς δόξης τοῦ θεοῦ παθεῖν αὐτὸν λέγουσιν ἀθέως. ὃ γὰρ συνεπάθησεν ὁ\nπατήρ, στερεὸς ὢν τῇ φύσει, φησὶν ὁ Θεόδοτος, καὶ ἀνένδοτος,\nἐνδόσιμον ἑαυτὸν παρασχών, ἵνα ἡ σιγὴ τοῦτο καταλάβῃ, πάθος ἐστίν. ἡ γὰρ συμπάθεια πάθος τινὸς διὰ πάθος ἑτέρου. ναὶ\nμὴν καὶ τοῦ πάθους γενομένου τὸ ὅλον συνεπάθησεν καὶ αὐτὸ εἰς διόρθωσιν τοῦ\nπαθόντος.","english":"Thus the wearing of the petalon and learning for knowledge belonged to the economy, while the becoming God-bearing of the man, being directly energized by the Lord and becoming like his body, belonged to the power.\n\nThose from Basilides say, \"God repaying to the third and fourth generation the disobedient,\" according to the reincarnations; but those from Valentinus say that the three left places are indicated, and the fourth generation their seeds, and \"doing mercy to thousands\" refers to the right.\n\nSilence, they say, being the mother of all that was projected from the Depth. What could not be spoken, it kept silent about the ineffable; what it grasped, it named incomprehensible.\n\nThen, forgetting the glory of God, they impiously say that he suffered. For what the Father sympathized with, being firm and unyielding by nature, says Theodotus, and having offered himself as yielding so that silence might grasp this, is passion. For sympathy is the passion of one due to the passion of another. Indeed, when the passion occurred, the whole sympathized and itself for the correction of the one who suffered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon is the gold plate worn by the Jewish high priest, inscribed with the divine name; here it symbolizes the body or material covering laid aside in spiritual ascent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδου","severity":"info","text":"Basilides was a 2nd-century Alexandrian Gnostic teacher; his followers interpreted divine retribution as operating across multiple reincarnations, a view Clement rejects.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντίνου","severity":"info","text":"Valentinus was a prominent Gnostic theologian (c. 100–180 CE); his school interpreted the 'third and fourth generation' as spatial realms (the three left places and their seeds) rather than temporal reincarnations.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σιγή","severity":"info","text":"Sigē ('Silence') is a Valentinian aeonic figure, the female counterpart of Bythos (Depth), from whom the first projections emanate; she represents the ineffable origin of the pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is a Valentinian teacher whose excerpts Clement preserves; his argument that the Father's 'sympathy' is a passion contradicts orthodox impassibility, a point Clement criticizes as impious.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνεπάθησεν","severity":"caution","text":"The Greek verb 'synepathēsen' (sympathized) is ambiguous: it may mean the Father experienced a shared passion or merely a responsive concern; Theodotus takes it literally, Clement rejects that reading.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ θεοφόρον γίνεσθαι' could mean either 'becoming God-bearing' (i.e., bearing God within) or 'being carried by God'; the translation adopts the former, but the latter is possible in context of divine agency.","The reference to 'three left places' and 'fourth generation' in the Valentinian interpretation is obscure; it likely refers to the three material realms (left) and the spiritual seeds (fourth generation) but the exact mapping is uncertain."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἀλλὰ καὶ εἰ ὁ κατελθὼν εὐδοκία τοῦ ὅλου ἦν (»ἐν αὐτῷ γὰρ πᾶν τὸ πλήρωμα ἦν σωματικῶς«),\nἔπαθεν δὲ οὗτος, δῆλον ὅτι καὶ τὰ ἐν αὐτῷ σπέρματα συνέπαθεν, δι᾿ ὧν τὸ ὅλον καὶ τὸ πᾶν\nεὑρίσκεται πάσχον. ἀλλὰ καὶ διὰ τῆς τοῦ δωδεκάτου\nαἰῶνος πείσεως τὰ ὅλα παιδευθέντα, ὥς φασι, συνεπάθησεν. τότε γὰρ ἐπέγνωσαν ὅτι ὅ εἰσιν, χάριτι τοῦ πατρός εἰσιν, ὄνομα\nἀνωνόμαστον, μορφὴ καὶ γνῶσις. ὁ δὲ βουληθεὶς αἰὼν τὸ ὑπὲρ τὴν γνῶσιν λαβεῖν ἐν ἀγνωσίᾳ\nκαὶ ἀμορφίᾳ ἐγένετο. ὅθεν καὶ κένωμα γνώσεως\nεἰργάσατο, ὅπερ ἐστὶ σκιὰ τοῦ ὀνόματος· ὅπερ ἐστὶν υἱός, μορφὴ τῶν αἰώνων. οὕτως τὸ κατὰ\nμέρος ὄνομα τῶν αἰώνων ἀπώλεια ἐστὶ τοῦ ὀνόματος.\n\nἘν πληρώματι οὖν ἑνότητος οὔσης ἕκαστος τῶν αἰώνων ἴδιον ἔχει πλήρωμα, τὴν συζυγίαν. ὅσα οὖν ἐκ συζυγίας, φασί, προέρχεται, πληρώματά ἐστιν, ὅσα δὲ ἀπὸ ἑνός, εἰκόνες. ὅθεν ὁ Θεόδοτος τὸν Χριστὸν ἐξ ἐννοίας προελθόντα\nτῆς Σοφίας εἰκόνα τοῦ πληρώματος ἐκάλεσεν. οὗτος δὲ\nκαταλείψας τὴν μητέρα ἀνελθὼν εἰς τὸ πλήρωμα","english":"But if the one who descended was the good pleasure of the whole (for in him the entire pleroma was present bodily), and this one suffered, it is clear that the seeds in him also suffered along with him, through which the whole and the all are found to be suffering. And also through the passion of the twelfth aeon, all things, being educated, as they say, suffered along with him. For then they recognized that what they are, they are by the grace of the Father—a name without a name, form and knowledge. But the aeon that willed to receive what is beyond knowledge became in ignorance and formlessness. Hence it produced a void of knowledge, which is a shadow of the name; which is the Son, the form of the aeons. Thus the partial name of the aeons is a loss of the name.\n\nIn the pleroma, then, since there is unity, each of the aeons has its own pleroma, the syzygy. Therefore, as they say, whatever proceeds from a syzygy is a pleroma, but whatever proceeds from a single one is an image. Hence Theodotus called Christ, who proceeded from the thought of Sophia, an image of the pleroma. And this one, having left his mother behind, ascended into the pleroma.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐδοκία τοῦ ὅλου","severity":"info","text":"The phrase 'good pleasure of the whole' likely refers to the Valentinian concept of the divine will or intention that descends into the material world, embodying the entire pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πλήρωμα","severity":"info","text":"Pleroma denotes the divine fullness or totality of aeons in Valentinian cosmology; here it is said to be present 'bodily' in the descending entity.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δωδέκατος αἰών","severity":"info","text":"The 'twelfth aeon' is a Valentinian figure, often associated with Sophia or the last aeon whose passion initiates the fall and subsequent redemption.","cites":[],"named_sources":["Clement of Alexandria, Excerpta ex Theodoto"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συζυγία","severity":"info","text":"The passage distinguishes between what proceeds from a syzygy (a paired union of aeons) as a 'pleroma' and what proceeds from a single aeon as an 'image', reflecting Valentinian emanation theory.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is cited as calling Christ an 'image of the pleroma', indicating a specific Valentinian teaching that Christ originates from Sophia's thought and ascends back into the pleroma.","cites":[],"named_sources":["Clement of Alexandria, Excerpta ex Theodoto"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὄνομα ἀνωνόμαστον","severity":"caution","text":"The phrase 'name without a name' is paradoxical; it may reflect apophatic theology or a textual corruption, as the Coptic Vorlage might have had a different nuance.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who descended' is ambiguous: it could be Christ, the Savior, or a specific aeon. The text also leaves unclear whether 'the seeds' refer to individual aeons or spiritual principles."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ἐκράθη, ὥσπερ τοῖς ὅλοις, οὕτω δὲ καὶ τῷ Παρακλήτῳ. υἱόθετος μέντοι γέγονεν ὁ Χριστὸς\nὡς πρὸς τὰ πληρώματα ἐκλεκτὸς γενόμενος καὶ »πρωτότοκος« τῶν ἐνθάδε πραγμάτων. Ἔστιν οὖν ὁ λόγος οὗτος παράκουσμα τοῦ ἡμετέρου, ἐκ\nτοῦ ὑποκειμένου »πρωτότοκον« λέγοντος τὸν σωτῆρα, καὶ ἔστιν ὡσπερεὶ ῥίζα καὶ κεφαλὴ\nἡμῶν, ἡ δὲ ἐκκλησία καρποὶ αὐτοῦ. Χριστοῦ, φασί, τὸ ἀνοίκειον φυγόντος\nκαὶ συσταλέντος εἰς τὸ πλήρωμα, ἐκ τῆς μητρῴας γενομένου ἐννοίας, ἡ μήτηρ\nαὖθις τὸν τῆς οἰκονομίας προηγάγετο ἄρχοντα εἰς τύπον τοῦ φυγόντος αὐτὴν κατ᾿ ἐπιπόθησιν\nαὐτοῦ, κρείττονος ὑπάρχοντος, ὃς ἦν τύπος τοῦ πατρὸς τῶν ὅλων. διὸ καὶ ἥττων γίνεται, ὡς ἂν ἐκ πάθους τῆς ἐπιθυμίας\nσυνεστώς. ἐμυσάχθη μέντοι ἐνιδοῦσα τὴν ἀποτομίαν αὐτοῦ, ὥς φασιν αὐτοί.\n\nἈλλὰ καὶ αἱ εὐώνυμοι δυνάμεις. πρῶται προβληθεῖσαι τῶν δεξιῶν ὑπ᾿ αὐτῆς, ὑπὸ τῆς τοῦ\nφωτὸς παρουσίας οὐ μορφοῦνται, κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ Τόπου μορφωθῆναι. τῆς μητρὸς οὖν μετὰ τοῦ υἱοῦ καὶ τῶν σπερμάτων εἰσελθούσης εἰς τὸ πλήρωμα, τότε ὁ Τόπος τὴν ἐξουσίαν τῆς μητρὸς\nκαὶ τὴν τάξιν ἀπολήψεται, ἣν νῦν ἔχει ἡ μήτηρ.","english":"was mingled, as with the whole, so also with the Paraclete. Christ, however, became adopted, as being chosen for the pleromas and \"firstborn\" of the things here. This teaching, then, is a mishearing of our own, which from the underlying text calls the Savior \"firstborn,\" and he is, as it were, our root and head, while the church is his fruits. Christ, they say, having fled the unsuitable and withdrawn into the pleroma, having come from the maternal thought, the mother in turn brought forth the ruler of the economy in place of the one who had fled her, according to her own longing for him, since he was superior, who was a type of the father of all. Hence he becomes inferior, as being constituted from the passion of desire. She was disgusted, however, when she saw his severity, as they themselves say.\n\nBut also the left-hand powers, having been projected first by her before the right-hand ones, are not formed by the presence of the light, but the left-hand ones were left behind to be formed by the Place. When the mother, then, together with the son and the seeds, enters into the pleroma, then the Place will receive the authority of the mother and the rank which the mother now holds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Παρακλήτῳ","severity":"info","text":"The Paraclete here is a Valentinian term for the Holy Spirit, distinct from the Johannine usage; it denotes a mediating figure within the pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκος","severity":"info","text":"The term 'firstborn' echoes Colossians 1:15, where Christ is called 'firstborn of all creation'; the Valentinian exegesis reinterprets this as referring to the Savior as firstborn of the things here.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"υἱόθετος","severity":"info","text":"The concept of Christ as 'adopted' (υἱόθετος) reflects Valentinian adoptionist Christology, where the Savior is not originally part of the pleroma but becomes so through election.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ καὶ αἱ εὐώνυμοι δυνάμεις","severity":"info","text":"The passage shifts from Christology to a mythic narrative about the left-hand powers, illustrating the Valentinian cosmogony of emanation and formation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τόπος","severity":"info","text":"The term 'Place' (Τόπος) is a technical Valentinian term for the Demiurge, the lower creator god, who will eventually receive the mother's authority.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκράθη","severity":"caution","text":"The opening verb 'was mingled' (ἐκράθη) is ambiguous: it may refer to the mixing of the seeds with the Paraclete or to the blending of the whole pleroma; the context suggests the former.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'was mingled' is unclear from the Greek; the preceding passage in the Coptic suggests it refers to the seeds suffering with Christ.","The phrase 'as with the whole' (ὥσπερ τοῖς ὅλοις) could mean 'as with the whole pleroma' or 'as with all things'; the translation follows the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ὁ Ἰησοῦς »τὸ φῶς« ἡμῶν, ὡς λέγει ὁ ἀπόστολος. ἑαυτὸν »κενώσας«, τουτέστιν ἐκτὸς τοῦ\nὍρου γενόμενος κατὰ Θεόδοτον, ἐπεὶ ἄγγελος ἦν τοῦ πληρώματος, τοὺς ἀγγέλους τοῦ\nδιαφέροντος σπέρματος συνεξήγαγεν ἑαυτῷ· καὶ αὐτὸς\nμὲν τὴν λύτρωσιν ὡς ἀπὸ πληρώματος προελθὼν εἶχεν, τοὺς δὲ ἀγγέλους εἰς διόρθωσιν τοῦ\nσπέρματος ἤγαγεν· ὡς γὰρ ὑπὲρ μέρους δέονται καὶ\nπαρακαλοῦσι καὶ δι᾿ ἡμᾶς κατεχόμενοι, σπεύδοντες εἰσελθεῖν, ἄφεσιν ἡμῖν αἰτοῦνται. ἵνα\nσυνεισέλθωμεν αὐτοῖς· σχεδὸν γὰρ ἡμῶν χρείαν\nἔχοντες, ἵνα εἰσέλθωσιν, ἐπεὶ ἄνευ ἡμῶν οὐκ ἐπιτρέπεται αὐτοῖς (διὰ τοῦτο γὰρ οὐδὲ ἡ\nμήτηρ συνελήλυθεν ἄνευ ἡμῶν, φασίν), εἰκότως ὑπὲρ ἡμῶν δέονται.\n\nἘν ἑνότητι μέντοι γε προεβλήθησαν οἱ ἄγγελοι ἡμῶν, φασίν, εἷς ὄντες, ὡς ἀπὸ ἑνὸς\nπροελθόντες. ἐπεὶ δὲ ἡμεῖς ἦμεν, οἱ μεμερισμένοι,\nδιὰ τοῦτο ἐβαπτίσατο ὁ Ἰησοῦς, τὸ ἀμέριστον μερισθῆναι, μέχρις ἡμᾶς ἑνώσῃ αὐτοῖς εἰς τὸ\nπλήρωμα, ἵνα ἡμεῖς, οἱ πολλοὶ ἓν γενόμενοι, [οἱ] πάντες τῷ ἑνὶ τῷ δι᾿ ἡμᾶς μερισθέντι\nἀνακραθῶμεν.","english":"Jesus, \"our light,\" as the apostle says, having \"emptied\" himself, that is, having gone outside the Horos according to Theodotus, since he was an angel of the pleroma, brought out with himself the angels of the superior seed. And he himself had the redemption as one who had come forth from the pleroma, but he led the angels to the correction of the seed. For, as if on behalf of a part, they are in need and entreat, and being detained on our account, they hasten to enter, asking for release for us, so that we might enter together with them. For they almost have need of us in order to enter, since without us it is not permitted to them (for this reason, they say, the mother did not come together without us). Naturally, then, they entreat on our behalf.\n\nIn unity, however, our angels were projected, they say, being one, as having come forth from one. But since we are the divided ones, for this reason Jesus was baptized, so that the undivided might be divided, until he unites us with them into the pleroma, so that we, the many having become one, might all be mingled with the one who was divided for our sake.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὅρου","severity":"info","text":"Horos (Boundary) is a Valentinian term for the limit that separates the Pleroma from the lower world; Theodotus uses it to explain Christ's descent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς","severity":"info","text":"The phrase 'our light' echoes 1 John 2:8 or John 1:9, but the apostle likely refers to Paul (e.g., Eph 5:8 or 2 Cor 4:6).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κενώσας","severity":"info","text":"'Emptied' alludes to Phil 2:7 (kenosis), reinterpreted by Theodotus as Christ's exit from the Horos.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄγγελοι τοῦ διαφέροντος σπέρματος","severity":"info","text":"The 'angels of the superior seed' are Valentinian aeons or spiritual entities that accompany Christ; the seed refers to the elect.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν ἑνότητι","severity":"info","text":"The second paragraph shifts from narrative to a theological explanation of unity and division, linking baptism to the reintegration of the many into the one.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ μεμερισμένοι","severity":"caution","text":"The phrase 'the divided ones' may refer to the material or psychic elements; the text is ambiguous about whether the division is cosmic or individual.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother' (ἡ μήτηρ) is unclear; possibly Sophia or a lower aeon.","The phrase 'the one who was divided for our sake' could refer to Christ or to the Horos."],"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":21,"ref":"p21","source":"Οἱ ἀπὸ Ἀδὰμ ἐξελθόντες οἱ μὲν δίκαιοι διὰ τῶν ἐκτισμένων τὴν ὁδὸν ποιούμενοι παρὰ τῷ\nΤόπῳ κατείχοντο κατὰ τοὺς Οὐαλεντινιανούς, οἱ δὲ ἕτεροι ἐν τῷ τοῦ σκότου ἐκτισμένῳ ἐν\nτοῖς ἀριστεροῖς, ἔχοντες συναίσθησιν τοῦ πυρός.\n\nΠοταμὸς ἐκπορεύεται πυρὸς ὑποκάτω τοῦ θρόνου τοῦ Τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ\nἐκτισμένου, ὅ ἐστιν ἡ γέεννα, ἀπὸ κτίσεως τοῦ πυρὸς ῥέοντος μὴ πληρουμένη· καὶ αὐτὸς δὲ\nὁ Τόπος πύρινός ἐστι. διὰ τοῦτο, φησί, καταπέτασμα\nἔχει, ἵνα μὴ ἐκ τῆς προσόψεως ἀναλωθῇ τὰ πνεύματα· μόνος δὲ ὁ ἀρχάγγελος\nεἰσέρχεται πρὸς αὐτόν, οὗ κατ᾿ εἰκόνα καὶ ὁ ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν\nἁγίων εἰσῄει. ἔνθεν καὶ ὁ Ἰησοῦς παρακληθεὶς\nσυνεκαθέσθη τῷ Τόπῳ, ἵνα μένῃ τὰ πνεύματα καὶ μὴ προαναστῇ αὐτοῦ, καὶ ἵνα τὸν Τόπον\nἡμερώσῃ καὶ τῷ σπέρματι δίοδον εἰς πλήρωμα παράσχῃ.\n\nἩ μήτηρ προβαλοῦσα τὸν Χριστὸν ὁλόκληρον καὶ ὑπ᾿ αὐτοῦ καταλειφθεῖσα τοῦ λοιποῦ οὐκέτι\nοὐδὲν προέβαλεν ὁλόκληρον. ἀλλὰ τὰ δυνατὰ παρ᾿ αὑτῇ κατέσχεν, ὥστε καὶ τοῦ Τόπου καὶ τῶν\nκλητῶν [οὖν] τὰ ἀγγελικὰ αὐτὴ προβαλοῦσα παρ᾿ αὑτῇ κατέχει, τῶν ἐκλεκτῶν τῶν ἀγγελικῶν\nὑπὸ τοῦ ἄρρενος ἔτι πρότερον προβεβλημένων.","english":"Those who came forth from Adam, the righteous ones making their way through the created realm, were detained near the Place according to the Valentinians, while the others were in the created realm of darkness on the left, having a perception of the fire.\n\nA river of fire flows out from beneath the throne of the Place, and streams into the void of the created realm, which is Gehenna, never filled from the flowing of the fire since its creation; and the Place itself is fiery. For this reason, it is said, it has a curtain, so that the spirits may not be consumed by the sight of it; only the archangel enters into it, after whose image the high priest also entered once a year into the holy of holies. Hence Jesus, having been entreated, sat down together with the Place, so that the spirits might remain and not rise up before him, and so that he might tame the Place and provide a passage for the seed into the pleroma.\n\nThe Mother, having projected Christ entire and having been abandoned by him, thereafter projected nothing entire. But she retained the powerful things within herself, so that she projects the angelic things of the Place and of the called ones, keeping them within herself, while the angelic things of the elect had been projected earlier by the male.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Τόπος","severity":"info","text":"In Valentinian cosmology, 'the Place' (Τόπος) is a liminal fiery region between the created world and the pleroma, often identified with the God of the Old Testament or the Demiurge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποταμὸς ἐκπορεύεται πυρὸς","severity":"info","text":"The river of fire beneath the throne of the Place echoes imagery from the Apocalypse of Peter (Ethiopic) and the Old Testament (e.g., Daniel 7:10), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀρχιερεὺς ... ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων","severity":"info","text":"The high priest's annual entry into the Holy of Holies on Yom Kippur is a well-known Jewish temple practice, here used as a parallel for the archangel's access to the Place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡ μήτηρ προβαλοῦσα τὸν Χριστὸν","severity":"info","text":"The Mother projecting Christ and then being abandoned recalls the Valentinian myth of Sophia's fall and separation from her offspring, as also described in Irenaeus and Hippolytus.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from a description of the fate of souls (righteous vs. others) to the topography of the Place, then to the role of Jesus and the Mother, forming a coherent narrative unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν κλητῶν [οὖν]","severity":"caution","text":"The bracketed 'οὖν' in the Greek text may be a scribal insertion or corruption; the sense is that the Mother retains the angelic things of the Place and of the called ones, but the text is uncertain.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the called ones' (κλητῶν) versus 'the elect' (ἐκλεκτῶν) is not fully clarified; the former may be lower angels, the latter higher ones projected by the male principle."],"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":22,"ref":"p22","source":"Τὰ μὲν γὰρ δεξιὰ πρὸ τῆς τοῦ φωτὸς αἰτήσεως προηνέχθη ὑπὸ τῆς μητρός, τὰ δὲ σπέρματα\nτῆς ἐκκλησίας μετὰ τὴν τοῦ φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ ἄρρενος τὰ ἀγγελικὰ τῶν σπερμάτων\nπροεβάλ λ ετο.\n\nΤὰ διαφέροντα σπέρματά φησι μήτε ὡς πάθη, ὧν λυομένων συνελύθη\nἂν καὶ τὰ σπέρματα, μήτε ὡς κτίσιν προεληλυθέναι, ἀλλ᾿ ὡς τέκνα. ἀπαρτιζομένης γὰρ τῆς κτίσεως\nσυναπηρτίσθη ἂν καὶ τὰ σπέρματα· διὸ καὶ τὴν οἰκειότητα ἔχει πρὸς τὸ φῶς, ὃ πρῶτον\nπροήγαγεν, τουτέστι τὸν Ἰησοῦν, ὁ αἰτησάμενος τοὺς αἰῶνας Χριστός, ἐν ᾧ συνδιυλίσθη κατὰ\nδύναμιν καὶ τὰ σπέρματα τὰ συνελθόντα αὐτῷ εἰς τὸ πλήρωμα· διὸ[τι] πρὸ\nκαταβολῆς κόσμου εἰκότως λέγεται ἡ ἐκκλησία ἐκλελέχθαι. ἐν ἀρχῇ τοίνυν συνελογίσθημεν,\nφασί, καὶ ἐφανερώθημεν. διὰ τοῦτο ὁ σωτὴρ λέγει\n»λαμψάτω τὸ φῶς ὑμῶν«, μηνύων περὶ τοῦ φωτὸς τοῦ φανέντος καὶ μορφώσαντος, περὶ οὗ ὁ\nἀπόστολος λέγει· »ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, τὸν τοῦ διαφόρου\nσπέρματος. ὅτε γὰρ ἐφωτίσθη ὁ ἄνθρωπος, τότε εἰς τὸν\nκόσμον ἦλθεν, τουτέστιν ἑαυτὸν ἐκόσμησεν, χωρίσας αὑτοῦ τὰ ἐπισκοτοῦντα καὶ\nσυναναμεμιγμένα αὐτῷ πάθη. καὶ τὸν Ἀδὰμ ὁ Δημιουργὸς Ἐννοίᾳ προσχὼν ἐπὶ τέλει τῆς\nδημιουργίας αὐτὸν προήγαγεν.","english":"The right-hand things were brought forth by the Mother before the request for light, but the seeds of the Church after the request for light, when the angelic seeds were projected by the male.\n\nThe superior seeds, he says, came forth neither as affections, for if these were dissolved the seeds would have been dissolved along with them, nor as a creation, but as children. For if creation were completed, the seeds would have been completed along with it. Hence the seed has affinity with the light which the Christ who requested the aeons first brought forth, that is, Jesus, in which the seeds that came together with him into the Pleroma were strained through according to potential. Therefore it is rightly said that the Church was chosen before the foundation of the world. So, they say, we were reckoned and manifested in the beginning. For this reason the Savior says, \"Let your light shine,\" indicating the light that appeared and gave form, concerning which the Apostle says, \"which enlightens every man coming into the world,\" that is, the man of the superior seed. For when the man was enlightened, then he came into the world, that is, he adorned himself, separating from himself the passions that darken and are mixed together with him. And the Demiurge, attending to Ennoia, brought forth Adam at the end of the creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὰ δεξιὰ","severity":"info","text":"The 'right-hand things' are a technical term in Valentinian cosmology, denoting the superior, spiritual elements produced before the request for light.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαμψάτω τὸ φῶς ὑμῶν","severity":"info","text":"The saying 'Let your light shine' is not a direct canonical quotation but likely a paraphrase of Matthew 5:16 or a related logion, adapted to Valentinian exegesis.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον","severity":"info","text":"This echoes John 1:9 ('the true light, which enlightens every man'), but the wording is adapted; the Valentinian interpretation identifies the 'man' as the superior seed.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπέρματα τῆς ἐκκλησίας","severity":"info","text":"The 'seeds of the Church' are a Valentinian concept: pre-existent spiritual elements that will form the elect, distinct from the psychic and hylic seeds.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὸ ... λέγεται","severity":"info","text":"This passage uses a logical connector ('therefore') to link the Valentinian myth of pre-cosmic election to the scriptural claim that the Church was chosen before the foundation of the world.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνδιυλίσθη","severity":"caution","text":"The verb 'συνδιυλίσθη' ('were strained through') is rare and textually uncertain; it may imply a process of filtration or refinement of the seeds with Christ into the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δεξιὰ' could refer to specific aeons or classes of beings; the text does not specify which. The identity of 'the male' who projects angelic seeds is ambiguous—possibly the Demiurge or a higher aeonic principle."],"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":23,"ref":"p23","source":"Ὁ Σταυρὸς τοῦ ἐν πληρώματι Ὅρου σημεῖόν ἐστιν· χωρίζει γὰρ τοὺς ἀπίστους τῶν πιστῶν ὡς\nἐκεῖνος τὸν κόσμον τοῦ πληρώματος· διὸ καὶ τὰ\nσπέρματα ὁ Ἰησοῦς διὰ τοῦ σημείου ἐπὶ τῶν ὤμων βαστάσας εἰσάγει εἰς τὸ πλήρωμα. ὦμοι γὰρ\nτοῦ σπέρματος ὁ Ἰησοῦς λέγεται, κεφαλὴ δὲ ὁ Χριστός. ὅθεν εἴρηται· »ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι. οὐκ ἔστι μου\nἀδελφός.« ᾖρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ, ὅπερ ὁμοούσιον ἦν τῇ ἐκκλησίᾳ.\n\nΛέγουσιν οὖν ὅτι αἱ δεξιαὶ ᾔδεσαν τοῦ Ἰησοῦ καὶ τοῦ χριστοῦ τὰ ὀνόματα καὶ πρὸ τῆς\nπαρουσίας, ἀλλὰ τοῦ σημείου οὐκ ᾔδεσαν τὴν δύναμιν. καὶ δόντος πᾶσαν τὴν ἐξουσίαν τοῦ πατρός, συναινέσαντος δὲ καὶ τοῦ πληρώματος. ἐκπέμπεται »ὁ τῆς βουλῆς ἄγγελος«. καὶ γίνεται κεφαλὴ τῶν ὅλων μετὰ τὸν πατέρα· »πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα,\nθρόνοι, κυριότητες, βασιλεῖαι, θεότητες, λειτουργίαι·« »διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἔδωκεν αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα\nπᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι κύριος τῆς δόξης Ἰησοῦς Χριστὸς\nσωτήρ,« »ἀναβὰς αὐτὸς καὶ καταβάς· τὸ δὲ ἀνέβη τί\nἐστιν, εἰ μὴ ὅτι καὶ κατέβη; ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς καὶ ἀναβὰς\nὑπεράνω τῶν οὐρανῶν.«","english":"The Cross is the sign of the Limit in the Pleroma; for it separates the unbelievers from the believers, as that separates the cosmos from the Pleroma. Therefore Jesus, carrying the seeds through the sign upon his shoulders, introduces them into the Pleroma. For Jesus is called the shoulders of the seed, and Christ the head. Hence it is said: \"He who does not take up his cross and follow me is not my brother.\" So he took up the body of Jesus, which was consubstantial with the Church.\n\nThey say, then, that the right-hand ones knew the names of Jesus and Christ even before the Parousia, but they did not know the power of the sign. And when the Father had given all authority, and the Pleroma had also consented, \"the angel of the Council\" is sent forth. And he becomes the head of all things after the Father; \"for in him were created all things visible and invisible, thrones, dominions, kingdoms, divinities, ministries.\" \"Therefore God also exalted him and gave him a name above every name, so that every knee might bow and every tongue confess that the Lord of glory is Jesus Christ Savior,\" \"he himself ascending and descending; for what is 'he ascended' except that he also descended? He who descended is the same one who went into the lowest parts of the earth and ascended above the heavens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σταυρός","severity":"info","text":"The Cross (σταυρός) is identified as the sign (σημεῖον) of the Limit (Ὅρος) in the Pleroma, serving as a boundary between believers and unbelievers, analogous to the separation of cosmos from Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι. οὐκ ἔστι μου ἀδελφός","severity":"info","text":"The saying 'He who does not take up his cross and follow me is not my brother' is a variant of a logion found in the Gospel of Thomas (log. 55) and possibly in other early Christian traditions, not in the canonical Gospels.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα, θρόνοι, κυριότητες, βασιλεῖαι, θεότητες, λειτουργίαι","severity":"info","text":"The list of created orders (thrones, dominions, etc.) echoes Colossians 1:16 and Ephesians 1:21, but the specific enumeration of 'divinities' and 'ministries' is distinctive to Valentinian cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῆς βουλῆς ἄγγελος","severity":"info","text":"The 'angel of the Council' (ὁ τῆς βουλῆς ἄγγελος) is a Valentinian title for the Savior or a subordinate aeonic figure, possibly derived from the concept of the divine will (βουλή) in the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a symbolic interpretation of the Cross as a boundary marker to a narrative of the right-hand ones' pre-Parousia knowledge, then to the sending of the angel of the Council and his cosmic role.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ᾖρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ","severity":"caution","text":"The phrase 'he took up the body of Jesus' is ambiguous: the subject may be the believer (from the preceding logion) or a reference to Jesus himself; the Greek does not specify the antecedent clearly.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he took up the body of Jesus' is unclear; it may refer to the believer who takes up the cross or to Jesus as the one who carries the seeds.","The identity of 'the angel of the Council' is not fully specified; it could be the Savior or a distinct aeonic figure."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ἰδοῦσα δὲ αὐτὸν ἡ Σοφία ὅμοιον τῷ καταλιπόντι αὐτὴν φωτὶ ἐγνώρισεν καὶ προσέδραμεν καὶ\nἠγαλλιάσατο καὶ προσεκύνησεν, τοὺς δὲ ἄρρενας ἀγγέλους τοὺς σὺν αὐτῷ\nἐκπεμφθέντας θεασαμένη, κατῃδέσθη καὶ κάλυμμα ἐπέθετο. διὰ\nτούτου τοῦ μυστηρίου ὁ Παῦλος κελεύει τὰς γυναῖκας\n»φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους«. Εὐθὺς οὖν ὁ Σωτὴρ ἐπιφέρει αὐτῇ μόρφωσιν τὴν κατὰ γνῶσιν\n\nκαὶ ἴασιν τῶν παθῶν, δείξας ἀπὸ πατρὸς ἀγεννήτου τὰ ἐν πληρώματι καὶ τὰ μέχρι αὐτῆς· ἀποστήσας δὲ τὰ πάθη τῆς πεπονθυίας αὐτὴν μὲν ἀπαθῆ\nκατεσκεύασεν, τὰ πάθη δὲ διακρίνας ἐφύλαξεν, καὶ οὐχ ὥσπερ τὰ τῆς ἔνδον\nδιεφορήθη, ἀλλ᾿ εἰς οὐσίαν ἤγαγεν αὐτά τε καὶ τὰ τῆς δευτέρας διαθέσεως. οὕτως διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας ἡ Σοφία ἀπαθὴς γίνεται καὶ τὰ ἔξω\nκτίζεται. »πάντα γὰρ δι᾿ αὐτοῦ γέγονεν καὶ χωρὶς\nαὐτοῦ γέγονεν οὐδέν.«\nΠρῶτον οὖν ἐξ ἀσωμάτου πάθους καὶ συμβεβηκότος εἰς ἀσώματον\n\nἔτι τὴν ὕλην αὐτὰ μετήντλησεν καὶ μετέβαλεν, εἶθ᾿ οὕτως εἰς συγκρίματα καὶ σώματα· ἀθρόως γὰρ οὐσίαν ποιῆσαι τὰ πάθη οὐκ ἐνῆν· καὶ τοῖς σώμασι κατὰ φύσιν ἐπιτηδειότητα\nἐνεποίησεν. Πρῶτος μὲν οὖν δημιουργὸς ὁ Σωτὴρ γίνεται καθολικός. »ἡ δὲ Σοφία« δευτέρα »οἰκοδομεῖ\nοἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά«.","english":"When Sophia saw him, resembling the light that had left her, she recognized him and ran to him, rejoiced and worshipped him; but when she beheld the male angels sent out with him, she felt shame and put on a veil. Because of this mystery Paul commands women “to wear authority on their head on account of the angels.” Immediately then the Saviour bestows upon her a formation according to knowledge and a healing of the passions, having shown from the unbegotten Father the things in the Pleroma and those extending as far as herself; and having separated the passions from the one who had suffered, he rendered her passionless, but he preserved the passions, having distinguished them; and they were not dispersed like those of the interior, but he brought them and the things of the second disposition into substance. Thus through the appearance of the Saviour, Sophia becomes passionless and the external things are created. “For all things came into being through him, and without him nothing came into being.”\n\nFirst, then, from an incorporeal passion and an accident, he transferred and changed them into incorporeal matter still, and then in this way into compounds and bodies; for it was not possible for the passions to produce substance all at once; and he implanted in the bodies a suitability according to nature. First, then, the Saviour becomes the universal demiurge. “And Sophia” secondly “builds a house for herself and sets up seven pillars.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Sophia's shame and veiling before the male angels explains Paul's instruction for women to wear a head covering, linking Valentinian myth to apostolic practice.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους","severity":"info","text":"The phrase echoes 1 Corinthians 11:10, where Paul speaks of women having authority (ἐξουσία) on their head, here reinterpreted as a veil due to angelic presence.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα γὰρ δι᾿ αὐτοῦ γέγονεν καὶ χωρὶς αὐτοῦ γέγονεν οὐδέν","severity":"info","text":"This is a paraphrase of John 1:3, adapted to the Valentinian Saviour as the demiurgic agent through whom all external creation occurs.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ Σοφία ... οἰκοδομεῖ οἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά","severity":"info","text":"Alludes to Proverbs 9:1, where Wisdom builds a house with seven pillars, here applied to Sophia's secondary demiurgic role after the Saviour.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between passions dispersed within the Pleroma and those brought into substance outside reflects Valentinian cosmology: the Saviour separates Sophia's passions to form matter and bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μόρφωσιν τὴν κατὰ γνῶσιν","severity":"info","text":"Formation according to knowledge (μόρφωσις κατὰ γνῶσιν) is a technical Valentinian term for the Saviour's act of giving Sophia intellectual and emotional order, distinct from mere physical formation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τῆς δευτέρας διαθέσεως' could refer either to a second disposition of the passions or to a second arrangement of matter; the translation takes it as 'the things of the second disposition' following the Valentinian scheme of two stages of emanation."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"καὶ πρῶτον πάντων προβάλλεται εἰκόνα τοῦ πατρὸς θεόν, δι᾿ οὗ ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν, τουτέστι »τὰ οὐράνια καὶ\nτὰ ἐπίγεια«, τὰ δεξιὰ καὶ τὰ ἀριστερά. οὗτος ὡς εἰκὼν πατρὸς πατὴρ γίνεται καὶ προβάλλει πρῶτον τὸν ψυχικὸν Χριστὸν υἱοῦ εἰκόνα,\nἔπειτα τοὺς ἀρχαγγέλους αἰώνων εἰκόνας, εἶτα ἀγγέλους ἀρχ αγγέλων ἐκ τῆς ψυχικῆς καὶ φωτεινῆς οὐσίας, ἥν φησιν ὁ προφητικὸς λόγος »καὶ πνεῦμα θεοῦ\nἐπεφέρετο ἐπάνω τῶν ὑδάτων«, κατὰ τὴν συμπλοκὴν τῶν δύο οὐσιῶν τῶν αὐτῷ πεποιημένων τὸ\nεἰλικρινὲς »ἐπιφέρεσθαι« εἰπών. τὸ δὲ ἐμβριθὲς καὶ ὑλικὸν ὑποφέρεσθαι, τὸ θολερὸν καὶ\nπαχυμερές. ἀσώματον δὲ καὶ ταύτην ἐν ἀρχῇ αἰνίσσεται\nτῷ φάσκειν »ἀόρατον«· οὔτε γὰρ ἀνθρώπῳ τῷ μηδέπω ὄντι ἀόρατος ἦν οὔτε τῷ θεῷ· ἐδημιούργει γάρ· ἀλλὰ τὸ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς ὧδέ πως\nἐξεφώνησεν.\n\nΔιακρίνας δὲ ὁ Δημιουργὸς τὰ καθαρὰ ἀπὸ τοῦ ἐμβριθοῦς, ὡς ἂν ἐνιδὼν τὴν ἑκατέρου φύσιν,\nφῶς ἐποίησεν, τουτέστιν ἐφανέρωσεν καὶ εἰς φῶς καὶ ἰδέαν προσήγαγεν, ἐπεὶ τό γε ἡλιακὸν\nκαὶ οὐράνιον φῶς πολλῷ ὕστερον ἐργάζεται· καὶ ποιεῖ\n[ἐκ] τῶν ὑλικῶν τὸ μὲν ἐκ τῆς λύπης, οὐσιωδῶς κτίζων »πνευματικὰ τῆς πονηρίας, πρὸς ἃ ἡ πάλη ἡμῖν«· διὸ καὶ λέγει ὁ ἀπόστολος· »καὶ μὴ λυπεῖτε τὸ\nπνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε·« τὸ δὲ\nἐκ τοῦ φόβου τὰ θηρία, τὸ δὲ ἐκ τῆς ἐκ πλήξεως καὶ ἀπορίας τὰ στοιχεῖα τοῦ\nκόσμου. ἐν δὲ τοῖς τρισὶ στοιχείοις τὸ πῦρ\nἐναιωρεῖται καὶ ἐνέσπαρται καὶ ἐμφωλεύει καὶ ὑπὸ τούτων ἐξάπτεται καὶ τούτοις\nἐπαποθνῄσκει, μὴ ἔχον τόπον ἀποτακτὸν ἑαυτοῦ ὡς καὶ τὰ ἄλλα στοιχεῖα.","english":"And first of all he projects an image of the father, a god, through whom he made the heaven and the earth, that is, \"the heavenly and the earthly,\" the right and the left. This one, as an image of the father, becomes a father and projects first the psychic Christ as an image of the son, then the archangels as images of the aeons, then angels as images of the archangels, from the psychic and luminous substance, which the prophetic word calls \"and the spirit of God was borne over the waters,\" speaking of the pure as \"borne over\" according to the interweaving of the two substances made by him. But the heavy and material is borne under, the turbid and thick. And it hints that this too was incorporeal in the beginning by saying \"invisible\"; for it was invisible neither to man, who did not yet exist, nor to God, for he was creating; but it proclaimed its formless, shapeless, and unfigured state in this way.\n\nHaving separated the pure from the heavy, the Demiurge, as if looking into the nature of each, made light, that is, he manifested and brought it to light and form, since the solar and heavenly light is produced much later; and from the material things he makes, on the one hand, from grief, substantially creating \"spiritual things of wickedness, against which our struggle is\"; whence the apostle says: \"and do not grieve the holy spirit of God, in which you were sealed\"; and on the other hand, from fear, the wild beasts, and from shock and perplexity, the elements of the cosmos. In the three elements, fire is suspended, scattered, and lurks, and is kindled by them and dies with them, not having a place set apart for itself as the other elements do.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the Demiurge projecting images in a hierarchy (god, psychic Christ, archangels, angels) reflects Valentinian emanation theory, where the divine pleroma generates successive levels of being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων","severity":"info","text":"This phrase quotes Genesis 1:2 (LXX), interpreted here as referring to the separation of pure from heavy substance in the creation process.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε","severity":"info","text":"This is a paraphrase of Ephesians 4:30, adapted to the Valentinian context of spiritual struggle against wickedness.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὸν Χριστὸν","severity":"info","text":"‘Psychic Christ’ denotes the second emanation from the Demiurge, distinct from the higher, spiritual Christ of the pleroma, and is a key Valentinian concept.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The creation of elements from grief, fear, and perplexity echoes the Valentinian myth of Sophia’s passions, which generate material reality as a byproduct of her fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τῆς ἐκ πλήξεως καὶ ἀπορίας","severity":"caution","text":"The phrase ‘from shock and perplexity’ may be textually corrupt; the Greek ἐκ πλήξεως could be a dittography or misreading, but the sense of emotional origin is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ‘the father’ in the first sentence is ambiguous: it may refer to the highest God or the Demiurge himself as a father figure.","The phrase ‘spiritual things of wickedness’ (πνευματικὰ τῆς πονηρίας) could be a scriptural allusion (cf. Ephesians 6:12) or a Valentinian technical term for demonic forces."],"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":26,"ref":"p26","source":"ἐξ\nὧν τὰ συγκρίματα δημιουργεῖται.\n\nἘπεὶ δὲ οὐκ ἐγίνωσκεν τὴν δι᾿ αὑτοῦ ἐνεργοῦσαν οἰόμενος ἰδίᾳ δυνάμει δημιουργεῖν\nφιλεργὸς ὢν φύσει, διὰ τοῦτο εἶπεν ὁ ἀπόστολος· »ὑπετάγη τῇ ματαιότητι τοῦ κόσμου, οὐχ\nἑκών, ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπ᾿ ἐλπίδι, ὅτι καὶ αὐτὸς\nἐλευθερωθήσεται«, ὅταν συλλεγῇ τὰ σπέρματα τοῦ θεοῦ. τεκμήριον δὲ μάλιστα τοῦ ἀκουσίου τὸ εὐλογεῖν τὸ σάββατον καὶ τὴν ἀπὸ τῶν πόνων\nἀνάπαυσιν ὑπερασπάζεσθαι.\n\n»Λαβὼν χοῦν ἀπὸ τῆς γῆς«, οὐ τῆς ξηρᾶς, ἀλλὰ τῆς πολυμεροῦς καὶ ποικίλης ὕλης μέρος,\nψυχὴν γεώδη καὶ [ὑλικὴν ἐτεκτήνατο ἄλογον καὶ τῇ τῶν θηρίων ὁμοούσιον· οὗτος\nὁ »κατ᾿ εἰκόνα« ἄνθρωπος. ὁ δὲ »καθ᾿\nὁμοίωσιν« τὴν αὐτοῦ τοῦ Δημιουργοῦ ἐκεῖνός ἐστιν, ὃν εἰς τοῦτον »ἐνεφύσησέν« τε καὶ\nἐνέσπειρεν, ὁμοούσιόν τι αὐτῷ δι᾿ ἀγγέλων ἐνθείς· καθὸ μὲν ἀόρατός ἐστι καὶ ἀσώματος, τὴν οὐσίαν αὐτοῦ »πνοὴν ζωῆς« προσεῖπεν, μορφωθὲν\nδὲ »ψυχὴ ζῶσα« ἐγένετο, ὅπερ εἶναι καὶ αὐτὸς ἐν ταῖς προφητικαῖς γραφαῖς ὁμολογεῖ.","english":"from which the compounds are created.\n\nSince he did not know the power working through him, thinking he was creating by his own ability, being by nature industrious, for this reason the apostle said: \"He was subjected to the vanity of the world, not willingly, but because of the one who subjected him, in hope that he himself also will be freed,\" when the seeds of God are gathered. The strongest evidence of his unwillingness is that he blesses the Sabbath and greatly cherishes rest from labors.\n\n\"Taking dust from the earth,\" not from the dry earth, but a part of the manifold and varied matter, he fashioned a soul that is earthy and material, irrational and of the same substance as beasts; this is the \"according to the image\" man. But the one \"according to the likeness\" of the Creator himself is that man whom he \"breathed into\" and sowed into this one, placing something of the same substance as himself through angels; insofar as he is invisible and incorporeal, he called his substance \"breath of life,\" but when formed it became \"living soul,\" which he himself acknowledges in the prophetic writings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπετάγη τῇ ματαιότητι τοῦ κόσμου","severity":"info","text":"The quotation is not from a canonical Pauline epistle but likely from a Valentinian source; it echoes themes of cosmic subjection found in Gnostic exegesis.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συγκρίματα","severity":"info","text":"συγκρίματα (compounds) is a technical term in Valentinian cosmology for the material mixtures formed from the elements, distinct from simple bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐλογεῖν τὸ σάββατον","severity":"info","text":"The reference to blessing the Sabbath and cherishing rest reflects a Valentinian critique of the Demiurge, who is portrayed as observing the Sabbath as a sign of his unwilling subjection to a higher power.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λαβὼν χοῦν ἀπὸ τῆς γῆς","severity":"info","text":"This passage introduces a distinction between the 'according to the image' man (earthy, irrational) and the 'according to the likeness' man (spiritual, of the same substance as the Creator), a key Valentinian anthropological dualism.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πνοὴν ζωῆς","severity":"info","text":"The phrase 'breath of life' (πνοὴν ζωῆς) parallels Genesis 2:7 LXX (ἐνεφύσησεν) and is interpreted here as the invisible, incorporeal substance that becomes 'living soul' (ψυχὴ ζῶσα) upon formation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνεφύσησέν τε καὶ ἐνέσπειρεν","severity":"caution","text":"The text conflates two actions ('breathed into' and 'sowed') that may reflect different Valentinian traditions; the precise relationship between the two men remains ambiguous.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' cited is unclear; the quotation is not from the New Testament. The phrase 'seeds of God' (τὰ σπέρματα τοῦ θεοῦ) is a Valentinian technical term whose exact referent (spiritual seeds or aeons) is ambiguous. The distinction between the 'according to the image' man and the 'according to the likeness' man is not fully resolved: the latter is said to be 'breathed into' the"],"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":"Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ, ψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ ὅλῳ ὅλος συνών,\nἀρρήτῳ δυνάμει θεοῦ· ὅθεν ἐν τῷ παραδείσῳ, τῷ τετάρτῳ οὐρανῷ, δημιουργεῖται· ἐκεῖ γὰρ χοϊκὴ σὰρξ οὐκ ἀναβαίνει, ἀλλ᾿ ἦν τῇ ψυχῇ\nτῇ θείᾳ οἷον σὰρξ ἡ ὑλική. ταῦτα σημαίνει »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν\nμου«, τὴν θείαν ψυχὴν αἰνίσσεται τὴν ἐγκεκρυμμένην τῇ σαρκὶ καὶ στερεὰν\nκαὶ δυσπαθῆ καὶ δυνατωτέραν, »καὶ σὰρξ ἐκ τῆς σαρκός μου«, τὴν ὑλικὴν ψυχὴν σῶμα οὖσαν\nτῆς θείας ψυχῆς. περὶ τούτων τῶν δυεῖν καὶ ὁ σωτὴρ\nλέγει φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα τὸ ψυχικὸν ἐν\nγεέννῃ ἀπολέσαι«.\n\nΤοῦτο τὸ σαρκίον »ἀντίδικον« ὁ σωτὴρ εἶπεν καὶ ὁ Παῦλος »νόμον ἀντιστρατευόμενον τῷ\nνόμῳ τοῦ νοός μου«, καὶ »δῆσαι« παραινεῖ καὶ »ἁρπάσαι ὡς ἰσχυροῦ τὰ σκεύη«, τοῦ\nἀντιπολεμοῦντος τῇ οὐρανίῳ ψυχῇ. ὁ σωτήρ, καὶ »ἀπηλλάχθαι αὐτοῦ« παραινεῖ »κατὰ τὴν\nὁδόν, μὴ τῇ φυλακῇ περιπέσωμεν καὶ τῇ κολάσει«· ὁμοίως δὲ καὶ »εὐνοεῖν« αὐτῷ, μὴ τρέφοντας καὶ ῥωννύντας τῇ τῶν\nἁμαρτημάτων ἐξουσίᾳ, ἀλλ᾿ ἐντεῦθεν νεκροῦντας ἤδη καὶ ἐξίτηλον ἀποφαίνοντας ἀποχῇ τῆς\nπονηρίας, ἵνα ἐν τῇ διαλύσει ταύτῃ διαφορηθὲν καὶ διαπνεῦσαν λάθῃ, ἀλλὰ μὴ καθ᾿ αὑτό\nτινος ὑποστάσεως λαβόμενον, τὴν ἰσχὺν ἔχῃ παράμονον ἐν τῇ διὰ πυρὸς διεξόδῳ.","english":"Man, then, is in man, the psychic in the earthy, not part with part, but whole with whole united, by the ineffable power of God; whence in paradise, the fourth heaven, he is created; for earthy flesh does not ascend there, but the material flesh was like flesh to the divine soul. These things signify \"this now bone from my bones,\" hinting at the divine soul hidden in the flesh, solid, hard to affect, and more powerful, \"and flesh from my flesh,\" the material soul being the body of the divine soul. Concerning these two, the Savior also says that one must fear the one who can destroy this soul and this psychic body in Gehenna.\n\nThis little flesh the Savior called \"adversary,\" and Paul \"a law warring against the law of my mind,\" and he exhorts to \"bind\" and \"snatch away the vessels as of a strong one,\" of that which wars against the heavenly soul. The Savior also exhorts to \"be rid of it along the way, lest we fall into prison and punishment\"; and likewise to \"be well-disposed toward it,\" not by nourishing and strengthening it with the power of sins, but by already mortifying it here and rendering it evanescent through abstinence from wickedness, so that in this dissolution it may be dispersed and breathed away unnoticed, but not, having taken on some subsistence of its own, retain its persistent strength in the passage through fire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὸς ἐν χοϊκῷ","severity":"info","text":"The phrase 'psychic in the earthy' distinguishes the material soul (ψυχικός) from the earthy body (χοϊκός), a key Valentinian anthropological division.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου","severity":"info","text":"This echoes Genesis 2:23 (LXX: 'this is bone from my bones'), reinterpreted here as the divine soul hidden in flesh.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀντίδικον","severity":"info","text":"The term 'adversary' (ἀντίδικον) is attributed to the Savior, possibly alluding to Matthew 5:25 or a lost saying; Paul's 'law warring against the law of my mind' echoes Galatians or Romans.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τετάρτῳ οὐρανῷ","severity":"info","text":"The 'fourth heaven' as paradise reflects a Valentinian cosmological scheme, distinct from the seven heavens of Jewish apocalyptic tradition.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from anthropological definition (psychic in earthy) to scriptural exegesis (bone/flesh), then to ethical exhortation (bind, snatch, mortify), forming a coherent argument.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῇ διαλύσει ταύτῃ","severity":"caution","text":"The phrase 'in this dissolution' is ambiguous: it may refer to bodily death or a spiritual process; the text does not specify which.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who can destroy this soul' (Savior or another) is unclear; 'dissolution' may be physical death or spiritual transformation."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Τοῦτο » ζιζάνιον« ὀνομάζεται συμφυὲς τῇ ψυχῇ, τῷ χρηστῷ σπέρματι, τοῦτο καὶ σπέρμα τοῦ\nδιαβόλου ὡς ὁμοούσιον ἐκείνῳ καὶ ὄφις καὶ διαπτερνιστὴς καὶ λῃστὴς ἐπιτιθέμενος κεφαλῇ\nβασιλέως. ἔσχεν δὲ ὁ Ἀδὰμ ἀδήλως αὐτῷ ὑπὸ τῆς\nΣοφίας ἐνσπαρὲν τὸ σπέρμα τὸ πνευματικὸν εἰς τὴν ψυχήν· »διαταγείς«, φησί, »δι᾿ ἀγγέλων\nἐν χειρὶ μεσίτου· ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν· ὁ δὲ\nθεὸς εἶς ἐστιν.« δι᾿ ἀγγέλων οὖν τῶν ἀρρένων τὰ σπέρματα ὑπηρετεῖται τὰ εἰς γένεσιν\nπροβληθέντα ὑπὸ τῆς Σοφίας, καθὸ ἐγχωρεῖ γίνεσθαι. ἅτε γὰρ Δημιουργὸς ἀδήλως κινούμενος ὑπὸ τῆς Σοφίας οἴεται αὐτοκίνητος εἶναι ὁμοίως\nκαὶ οἱ ἄνθρωποι. πρῶτον οὖν σπέρμα πνευματικὸν τὸ ἐν\nτῷ Ἀδὰμ προέβαλεν ἡ Σοφία, ἵνα ᾖ τὸ ὀστοῦν. ἡ λογικὴ καὶ οὐρανία ψυχή, μὴ κενή, ἀλλὰ\nμυελοῦ γέμουσα πνευματικοῦ. Ἀπὸ δὲ τοῦ Ἀδὰμ τρεῖς φύσεις γεννῶνται, πρώτη μὲν ἡ ἄλογος.\n\nἧς ἦν Κάιν, δευτέρα δὲ ἡ λογικὴ καὶ ἡ δικαία, ἧς ἦν Ἄβελ· τρίτη δὲ ἡ\nπνευματική. ἧς ἦν Σήθ. καὶ ὁ μὲν χοϊκός ἐστι »κατ᾿\nεἰκόνα«. ὁ δὲ ψυχικὸς »καθ᾿ ὁμοίωσιν« θεοῦ, ὁ δὲ πνευματικὸς κατ᾿ ἰδίαν, ἐφ᾿ οἷς τρισὶν\nἄνευ τῶν ἄλλων παίδων τοῦ Ἀδὰμ εἴρηται· »αὕτη ἡ βίβλος γενέσεως ἀνθρώπων.« ὅτι δὲ πνευματικὸς ὁ Σήθ, οὔτε ποιμαίνει οὔτε γεωργεῖ, ἀλλὰ\nπαῖδα καρποφορεῖ, ὡς τὰ πνευματικά· καὶ τοῦτον, ὃς »ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα\nκυρίου«, ἄνω βλέποντα. οὗ »τὸ πολίτευμα ἐν οὐρανῷ«, τοῦτον ὁ κόσμος οὐ χωρεῖ.","english":"This is called a \"weed,\" grown together with the soul, with the good seed; this is also the seed of the devil, being of the same substance as him, and a serpent, and a heel-biter, and a robber attacking the head of a king. But Adam had, unknown to him, the spiritual seed sown into his soul by Sophia: \"It was arranged,\" it says, \"through angels in the hand of a mediator; but the mediator is not of one; and God is one.\" Through the male angels, then, the seeds projected by Sophia for generation are ministered, insofar as it is possible for them to come into being. For just as the Demiurge, moved invisibly by Sophia, thinks himself self-moved, so also do men. First, then, Sophia projected the spiritual seed in Adam, so that it might be the bone. The rational and heavenly soul, not empty, but full of spiritual marrow. From Adam three natures are generated: first, the irrational, of which Cain was; second, the rational and just, of which Abel was; third, the spiritual, of which Seth was. And the earthy is \"according to the image,\" the psychic \"according to the likeness\" of God, the spiritual according to his own. Concerning these three, apart from the other children of Adam, it is said: \"This is the book of the generation of men.\" And that Seth is spiritual: he neither shepherds nor farms, but bears fruit as a child, as spiritual things do; and this one, who \"hoped to call upon the name of the Lord,\" looking upward, whose \"citizenship is in heaven,\" the world does not contain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ζιζάνιον","severity":"info","text":"The Greek term ζιζάνιον (here 'weed') is a hapax in the Excerpta, drawn from the parable of the tares (Matthew 13:24-30) to denote the evil element co-growing with the soul.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη ἡ βίβλος γενέσεως ἀνθρώπων","severity":"info","text":"The phrase 'This is the book of the generation of men' echoes Genesis 5:1 (LXX: αὕτη ἡ βίβλος γενέσεως ἀνθρώπων), used here to mark the threefold classification of Adam's offspring.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφία","severity":"info","text":"Sophia (Wisdom) is a key figure in Valentinian cosmology, often distinct from the Demiurge; here she secretly sows the spiritual seed into Adam, a motif paralleled in other Valentinian sources (e.g., Irenaeus, Haer. 1.1-8).","cites":[],"named_sources":["Irenaeus Against Heresies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρεῖς φύσεις","severity":"info","text":"The passage presents a tripartite anthropology: irrational (Cain), rational/just (Abel), and spiritual (Seth), corresponding to earthy, psychic, and spiritual natures—a hallmark of Valentinian exegesis.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σήθ","severity":"info","text":"Seth is portrayed as the spiritual archetype who neither shepherds nor farms, but 'bears fruit as a child'—a characterization that aligns with Sethian Gnostic traditions where Seth is the transcendent revealer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διαταγείς","severity":"caution","text":"The clause 'It was arranged through angels in the hand of a mediator' is obscure; the Greek διαταγείς may be corrupt or elliptical, and the identity of the mediator is ambiguous—possibly Christ or a lower aeonic figure.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mediator of one' (μεσίτης ἑνὸς) is syntactically ambiguous: it may mean the mediator does not belong to a single party, or that the mediator is not of the One (the highest God).","The reference to 'the bone' (τὸ ὀστοῦν) is unclear: it may allude to the 'bone from my bones' of the previous passage, or to a lost Valentinian allegory."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Τοῖς τρισὶν ἀσωμάτοις ἐπὶ τοῦ Ἀδὰμ τέταρτον ἐπενδύεται ὁ χοϊκὸς τοὺς »δερματίνους\nχιτῶνας«. οὔτ᾿ οὖν ἀπὸ τοῦ πνεύματος οὔτ᾿ οὖν ἀπὸ\nτοῦ ἐμφυσήματος σπείρει ὁ Ἀδάμ· θεῖα γὰρ ἄμφω. καὶ δι᾿ αὐτοῦ μέν, οὐχ ὑπ᾿ αὐτοῦ δέ, προβάλλεται ἄμφω· τὸ δὲ ὑλικὸν αὐτοῦ ἐνεργὸν\nεἰς σπέρμα καὶ γένεσιν, ὡς ἂν τῷ σπέρματι συγκεκραμένον καὶ ταύτης ἐν ζωῇ τῆς ἁρμονίας\nἀποστῆναι μὴ δυνάμενον. κατὰ τοῦτο πατὴρ ἡμῶν ὁ Ἀδάμ. »ὁ πρῶτος[δ᾿] ἄνθρωπος ἐκ γῆς\nχοϊκός«.\n\nεἰ δὲ καὶ ἐκ ψυχικοῦ ἔσπειρεν καὶ ἐκ πνευματικοῦ\nκαθάπερ ἐξ ὑλικοῦ, πάντες ἂν ἴσοι καὶ δίκαιοι ἐγεγόνεισαν καὶ ἐν πᾶσιν ἂν ἡ διδαχὴ ἦν. διὰ τοῦτο πολλοὶ μὲν οἱ ὑλικοί, οὐ πολλοὶ δὲ οἱ ψυχικοί· σπάνιοι δὲ οἱ πνευματικοί. τὸ μὲν οὖν πνευματικὸν\nφύσει σῳζόμενον. τὸ δὲ ψυχικὸν αὐτεξούσιον ὂν ἐπιτηδειότητα ἔχει πρός τε πίστιν καὶ\nἀφθαρσίαν καὶ πρὸς ἀπιστίαν καὶ φθορὰν κατὰ τὴν οἰκείαν αἵρεσιν, τὸ δὲ ὑλικὸν φύσει\nἀπόλλυται. ὅταν οὖν τὰ ψυχικὰ »ἐγκεντρισθῇ τῇ\nκαλλιελαίῳ« εἰς πίστιν καὶ ἀφθαρσίαν καὶ μετάσχῃ »τῆς πιότητος τῆς\nἐλαίας«. καὶ ὅταν »εἰσέλθῃ τὰ ἔθνη«. τότε »οὕτω πᾶς Ἰσραὴλ σωθήσεται«. Ἰσραὴλ δὲ ἀλληγορεῖται ὁ πνευματικὸς ὁ ὀψόμενος τὸν θεὸν ὁ\nτοῦ πιστοῦ Ἀβραὰμ υἱὸς γνήσιος ὁ »ἐκ τῆς ἐλευθέρας«. οὐχ ὁ »κατὰ σάρκα«, ὁ ἐκ τῆς δούλης\nτῆς Αἰγυπτίας.","english":"To the three incorporeal elements in Adam a fourth is added, the earthy, who puts on the \"leather tunics.\" So Adam does not sow either from the spirit or from the breath; for both are divine. And through him, but not by him, both are projected; but his material part is active for seed and generation, as being mingled with the seed and unable to depart from this harmony in life. According to this, Adam is our father. \"The first man is from earth, earthy.\"\n\nBut if he had sown from the psychic and from the pneumatic as well as from the material, all would have been equal and just, and the teaching would have been in all. For this reason the material are many, the psychic not many; the pneumatic are rare. Now the pneumatic is saved by nature. The psychic, being self-determined, has aptitude both for faith and incorruption and for unbelief and corruption according to its own choice, while the material is destroyed by nature. When, then, the psychic are \"grafted into the good olive\" for faith and incorruption and partake \"of the richness of the olive.\" And when \"the nations enter.\" Then \"thus all Israel will be saved.\" Israel is allegorized as the spiritual one who sees God, the genuine son of the faithful Abraham, the one \"from the free woman,\" not the one \"according to the flesh,\" the one from the Egyptian slave woman.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δερματίνους χιτῶνας","severity":"info","text":"The phrase 'leather tunics' is a Valentinian term for the material body, contrasting with the three incorporeal elements (spirit, breath, material) in Adam.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός","severity":"info","text":"This echoes Genesis 2:7 (LXX) and 1 Corinthians 15:47, where Paul distinguishes the earthly from the heavenly man.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγκεντρισθῇ τῇ καλλιελαίῳ","severity":"info","text":"The grafting metaphor derives from Romans 11:17-24, where Paul speaks of the wild olive being grafted into the cultivated one for salvation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς πιότητος τῆς ἐλαίας","severity":"info","text":"This phrase alludes to the 'richness of the olive' in Romans 11:17, symbolizing the spiritual nourishment received through faith.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσέλθῃ τὰ ἔθνη","severity":"info","text":"The entry of the nations likely refers to the eschatological inclusion of Gentiles, echoing Romans 11:25-26 on the salvation of all Israel.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰσραὴλ","severity":"info","text":"Here 'Israel' is allegorized as the spiritual person who sees God, a Valentinian interpretation distinguishing the genuine son of Abraham (from the free woman) from the fleshly one (from the Egyptian slave).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'through him, but not by him' (δι᾿ αὐτοῦ μέν, οὐχ ὑπ᾿ αὐτοῦ δέ) is ambiguous: it may mean Adam is a passive conduit for divine projection, not an active agent.","The identity of 'the mediator' in the previous passage is not clarified here; it may refer to a Valentinian aeonic 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":30,"ref":"p30","source":"Γίνεται οὖν ἐκ τῶν γενῶν τῶν τριῶν τοῦ μὲν μόρφωσις τοῦ πνευματικοῦ, τοῦ δὲ μετάθεσις\nτοῦ ψυχικοῦ ἐκ δουλείας εἰς ἐλευθερίαν.\n\nΜετὰ τὴν τοῦ θανάτου τοίνυν βασιλείαν μεγάλην μὲν καὶ εὐπρόσωπον τὴν ἐπαγγελίαν\nπεποιημένην. οὐδὲν δὲ ἧττον διακονίαν θανάτου γεγενημένην. πάσης ἀπειπούσης ἀρχῆς καὶ\nθεότητος ὁ μέγας ἀγωνιστὴς Ἰησοῦς [Χριστὸς] ἐν ἑαυτῷ δυνάμει τὴν ἐκκλησίαν ἀναλαβών. τὸ\nἐκλεκτὸν καὶ τὸ κλητόν, τὸ μὲν παρὰ τῆς τεκούσης τὸ\nπνευματικόν, τὸ δὲ ἐκ τῆς οἰκονομίας τὸ ψυχικόν. [ὃ] ἀνέσωσεν καὶ ἀνήνεγκεν ἅπερ\nἀνέλαβεν, καὶ δι᾿ αὐτῶν καὶ τὰ τούτοις ὁμοούσια. »εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· εἰ ἡ ῥίζα ἁγία. καὶ οἱ κλάδοι.«\n\nΣπέρμα μὲν οὖν πρῶτον τὸ παρὰ τῆς τεκούσης ἐνεδύσατο, οὐ χωρηθείς. ἀλλὰ χωρήσας αὐτὸ\nδυνάμει. ὃ κατὰ μικρὸν μορφοῦται διὰ γνώσεως· κατὰ\nδὲ τὸν Τόπον γενόμενος εὗρεν Ἰησοῦς Κριστὸν ἐνδύσασθαι τὸν προκεκηρυγμένον, ὃν\nκατήγγελλον οἱ προφῆται καὶ ὁ νόμος. ὄντα εἰκόνα τοῦ Σωτῆρος. ἀλλὰ καὶ οὗτος ὁ ψυχικὸς Χριστός. ὃν ἐνεδύσατο, ἀόρατος ἦν. ἔδει δὲ τὸν εἰς κόσμον ἀφικνούμενον. ἐφ᾿ ᾧτε ὀφθῆναι, κρατηθῆναι, πολιτεύσασθαι, καὶ\nαἰσθητοῦ σώματος ἀνέχεσθαι. σῶμα τοίνυν αὐτῷ\nὑφαίνεται ἐκ τῆς ἀφανοῦς ψυχικῆς οὐσίας, δυνάμει δὲ θείας ἐκγατασκευῆς εἰς αἰσθητὸν\nκόσμον ἀφιγμένον.","english":"Thus from the three races there occurs a formation of the spiritual, and a transposition of the psychic from slavery to freedom.\n\nAfter the kingdom of death, then, the promise, made great and fair, has nevertheless become a service of death. When every principality and divinity had renounced, the great contestant Jesus [Christ], having taken up the church in himself by power—the elect and the called—the spiritual from the mother, the psychic from the economy, he saved and raised up what he had taken up, and through them also the things consubstantial with them. \"For if the firstfruits are holy, so is the whole batch; if the root is holy, so are the branches.\"\n\nNow first he put on the seed from the mother, not being contained by it, but containing it by power. This is gradually formed through knowledge. And having come into the Place, Jesus Christ found that he had to put on the one proclaimed beforehand, whom the prophets and the law announced, who is an image of the Savior. But this psychic Christ, whom he put on, was invisible. But he who was to arrive in the world, in order to be seen, to be grasped, to live as a citizen, and to endure a perceptible body—a body is woven for him from the invisible psychic substance, by divine construction, since he had arrived in the perceptible world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γενῶν","severity":"info","text":"The term 'γενῶν' (races) refers to the three classes of humanity in Valentinian anthropology: spiritual, psychic, and material. This passage describes the formation of the spiritual and the transposition of the psychic from slavery to freedom.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· εἰ ἡ ῥίζα ἁγία. καὶ οἱ κλάδοι.","severity":"info","text":"This is a scriptural allusion, likely to 1 Corinthians 15:20-23 (firstfruits) and Romans 11:16 (root and branches), adapted to Valentinian soteriology to argue that the saved elements sanctify the whole.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Τόπον","severity":"info","text":"The 'Place' (Τόπον) is a Valentinian term for the intermediate realm between the Pleroma and the material world, often associated with the Demiurge or the psychic Christ. Here it is where Jesus Christ assumes the psychic Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about the three races to a specific narrative of Jesus Christ's salvific action, then to a detailed description of his embodiment, reflecting a typical Valentinian mythic structure.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰησοῦς [Χριστὸς]","severity":"caution","text":"The brackets around 'Χριστὸς' in the Greek indicate a textual variant or editorial insertion. The Coptic original may have lacked the title, affecting the interpretation of the psychic Christ as distinct from Jesus.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ τὴν τοῦ θανάτου τοίνυν βασιλείαν' is ambiguous: it could mean 'after the kingdom of death' (temporal) or 'according to the kingdom of death' (modal). The translation adopts the temporal reading.","The identity of 'the mother' (τῆς τεκούσης) is unclear: it may refer to Sophia or to the Holy Spirit in Valentinian cosmology."],"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":31,"ref":"p31","source":"Τὸ οὖν »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ« τὴν τοῦ σώματος τοῦ κυρίου\nγένεσιν λέγει, »δύναμις δὲ ὑψίστου ἐπισκιάσει σοι« τὴν μόρφωσιν δηλοῖ τοῦ\nθεοῦ, ἣν ἐνετύπωσεν τῷ σώμα τι ἐν τῇπαρθένῳ. Ὅτι μὲν οὖν αὐτὸς ἕτερος ἦν ὧν ἀνείληφεν. δῆλον ἐξ ὧν ὁμολογεῖ·\n\n»ἐγὼ ἡ ζωή, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.«\nτὸ δὲ πνευματικόν, ὃ ἀνείληφεν, καὶ τὸ ψυχικὸν\nοὕτως ἐμφαίνει· »τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν ἐν σοφίᾳ.« σοφίας μὲν\nγὰρ τὸ πνευματικὸν δεῖται, μεγέθους δὲ τὸ ψυχικόν. διὰ δὲ τῶν ἐκρυέντων ἐκ τῆς πλευρᾶς ἐδήλου ταῖς ἐκρύσεσι τῶν παθῶν ἀπὸ τῶν ἐμπαθῶν\nἀπαθεῖς γενομένας τὰς οὐσίας σεσῶσθαι. καὶ ὅταν λέγῃ\n»δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι«, ὡς περὶ ἄλλου\nφαίνεται λέγων, δηλονότι τοῦ ἐμπαθοῦς. καὶ »προάξω\nὑμᾶς« λέγει »τῇ τρίτῃ τῶν ἡμερῶν εἶς τὴν Γαλιλαίαν«· αὐτὸς γὰρ προάγει πάντα. καὶ τὴν\nἀφανῶς σῳζομένην ψυχὴν ἀναστήσειν ᾐνίσσετο καὶ ἀποκαταστήσειν οὗ νῦν προάγει. ἀπέθανεν δὲ ἀποστάντος τοῦ καταβάντος ἐπ᾿ αὐτῷ ἐπὶ τῷ Ἰορδάνῃ\nπνεύματος, οὐκ ἰδίᾳ γενομένου, ἀλλὰ συσταλέντος, ἵνα καὶ ἐνεργήσῃ ὁ θάνατος, ἐπεὶ πῶς\nτῆς ζωῆς παρούσης ἐν αὐτῷ ἀπέθανεν τὸ σῶμα; οὕτω γὰρ ἂν καὶ αὐτοῦ τοῦ σωτῆρος ὁ θάνατος\nἐκράτησεν ἄν, ὅπερ ἄτοπον. δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη· ἀποθανόντος γὰρ τοῦ σώματος καὶ κρατήσαντος αὐτὸ τοῦ θανάτου,\nἀναστείλας τὴν ἐπελθοῦσαν ἀκτῖνα τῆς δυνάμεως ὁ σωτὴρ ἀπώλεσε μὲν τὸν θάνατον. τὸ δὲ\nθνητὸν σῶμα ἀποβαλὼν πάθη ἀνέστησεν. τὰ ψυχικὰ μὲν\nοὖν οὕτως ἀνίσταται καὶ ἀνασῴζεται. πιστεύσαντα δὲ τὰ πνευματικὰ ὑπὲρ ἐκεῖνα σῴζεται.","english":"Therefore, \"the Holy Spirit will come upon you\" refers to the generation of the Lord's body, and \"the power of the Most High will overshadow you\" indicates the formation of God, which he imprinted upon the body in the virgin. That he himself was other than what he assumed is clear from what he confesses:\n\n\"I am the life, I am the truth, I and the Father are one.\"\n\nAnd the spiritual element, which he assumed, and the psychic element, he indicates thus: \"The child grew and advanced in wisdom.\" For the spiritual requires wisdom, and the psychic requires magnitude. And through the streams from the side, he indicated that the substances, having become impassible through the effluxes of the passions from the passible ones, are saved. And when he says, \"The Son of Man must be rejected, insulted, crucified,\" he appears to speak of another, namely the passible one. And he says, \"I will lead you on the third day into Galilee\"; for he himself leads all. And he hinted that he would raise the soul, which is invisibly saved, and restore it to where he now leads. He died because the spirit that descended upon him at the Jordan withdrew, not having become his own, but having been contracted, so that death might act, for how could the body die while life was present in it? For then death would have prevailed even over the Savior himself, which is absurd. Death was outwitted by a stratagem; for when the body died and death had taken hold of it, the Savior, sending forth the ray of power that had come upon him, destroyed death. And having cast off the mortal body, he raised the passions. Thus the psychic elements are raised and restored. The spiritual elements, having believed, are saved beyond those.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ","severity":"info","text":"The phrase echoes Lk 1:35, where the angel tells Mary the Holy Spirit will come upon her. Clement adapts it to refer to the generation of the Lord's body.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύναμις δὲ ὑψίστου ἐπισκιάσει σοι","severity":"info","text":"This phrase also alludes to Lk 1:35, where the power of the Most High overshadows Mary. Clement interprets it as the imprinting of God's form on the body in the virgin.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ἡ ζωή, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"This composite quotation combines Jn 14:6 ('I am the truth') and Jn 10:30 ('I and the Father are one'), with 'I am the life' from Jn 14:6. Clement uses it to show Christ's distinction from his assumed body.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν ἐν σοφίᾳ","severity":"info","text":"This appears to be a free citation of Lk 2:40, 52, where the child Jesus grew and increased in wisdom. Clement reads it as indicating the spiritual and psychic elements in Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι","severity":"info","text":"This echoes sayings about the Son of Man's suffering (cf. Mk 8:31, 10:33-34). Clement interprets it as referring to the passible element, distinct from the divine Savior.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη","severity":"info","text":"The notion that death was outwitted by a stratagem reflects Valentinian soteriology, where the Savior's death is a ruse to destroy death. This is consistent with Excerpta ex Theodoto's gnostic framework.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit that descended upon him at the Jordan' is ambiguous: it may refer to the Holy Spirit or a distinct pneumatic principle in Valentinian thought. The text takes it as a separate entity that withdraws to allow death.","The phrase 'the third day' in 'I will lead you on the third day into Galilee' is ambiguous: it could be a literal time reference or a symbolic one for resurrection. The text interprets it as a hint of the soul's restoration."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"»ἐνδύματα γάμων« τὰς ψυχὰς λαβόντα.\n\nΚάθηται μὲν οὖν ὁ ψυχικὸς Χριστὸς ἐν δεξιᾷ τοῦ Δημιουργοῦ.\n\nκαθὸ καὶ ὁ Δαβὶδ λέγει »κάθου ἐκ δεξιῶν μου« καὶ τὰ ἑξῆς. κάθηται δὲ μέχρι συντελείας. »ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν«. ἐξεκέντησαν δὲ τὸ\nφαινόμενον, ὃ ἦν σὰρξ τοῦ ψυχικοῦ. »ὀστοῦν γὰρ αὐτοῦ οὐ συντριβήσεται« φησί· καθάπερ ἐπὶ\nτοῦ Ἀδὰμ τὴν ψυχὴν ὀστοῦν ἠλληγόρησεν ἡ προφητεία. αὐτὴ γὰρ ἡ ψυχὴ τοῦ Χριστοῦ πάσχοντος τοῦ σώματος ἑαυτὴν εἰς τὰς χεῖρας τοῦ πατρὸς\nπαρακατέθετο. τὸ δ᾿ ἐν τῷ ὀστέῳ πνευματικὸν οὐκέτι παρακατατίθεται, ἀλλ᾿ αὐτὸς\nσῴζει.\n\nἩ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν κυριακῇ, ἐν ὀγδοάδι, ἣ κυριακὴ ὀνομάζεται, παρὰ\nτῇ μητρί, ἐχόντων τὰς ψυχάς, τὰ ἐνδύματα. ἄχρι συντελείας. αἱ δὲ ἄλλαι πισταὶ ψυχαὶ παρὰ\nτῷ Δημιουργῷ, περὶ δὲ τὴν συντέλειαν ἀναχωροῦσι καὶ αὗται εἰς ὀγδοάδα. εἶτα τὸ δεῖπνον τῶν γάμων κοινὸν πάντων τῶν σῳζομένων, ἄχρις\nἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ. Τὸ δὲ ἐντεῦθεν ἀποθέμενα τὰ πνευματικὰ τὰς ψυχὰς ἅμα τῇ","english":"garments of marriage\" having taken the souls.\n\nNow the psychic Christ sits on the right of the Demiurge.\n\nAs also David says, \"Sit at my right hand,\" and so forth. And he sits until the consummation, \"so that they may see whom they pierced.\" They pierced the visible, which was the flesh of the psychic. \"For his bone will not be broken,\" it says; just as in the case of Adam, the prophecy allegorized the soul as a bone. For this soul of Christ, when the body suffered, deposited itself into the hands of the Father. But the spiritual element in the bone is no longer deposited, but itself saves.\n\nNow the rest of the spirituals is on the Lord's day, in the Ogdoad, which is called the Lord's day, with the Mother, having the souls, the garments, until the consummation. But the other faithful souls are with the Demiurge, and around the consummation they too withdraw into the Ogdoad. Then the wedding feast is common to all who are saved, until everything is equalized and recognizes each other. And from there, the spirituals, having laid aside the souls together with the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸς Χριστὸς","severity":"info","text":"The 'psychic Christ' is a distinct entity in Valentinian cosmology, the lower, psychic savior who sits beside the Demiurge, as opposed to the higher spiritual Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου","severity":"info","text":"The citation 'Sit at my right hand' is likely from Psalm 110:1 (LXX 109:1), adapted to the Valentinian myth of the psychic Christ seated beside the Demiurge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν","severity":"info","text":"The phrase 'so that they may see whom they pierced' echoes John 19:37 or a related passion tradition, reinterpreted here as the piercing of the psychic Christ's visible flesh.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀστοῦν γὰρ αὐτοῦ οὐ συντριβήσεται","severity":"info","text":"The saying 'his bone will not be broken' is unattested in canonical scripture; it may derive from a lost apocryphon or Valentinian exegesis of Psalm 34:10 or similar.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὀγδοάς","severity":"info","text":"The Ogdoad is the Valentinian eighth sphere, the abode of the Mother (Sophia) and the resting place of spirituals, distinct from the hebdomad of the Demiurge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ δεῖπνον τῶν γάμων","severity":"caution","text":"The 'wedding feast' is a metaphor for the final union of the saved, but the text is ambiguous whether this is a literal eschatological banquet or a symbolic equalization.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'garments of marriage' (ἐνδύματα γάμων) is unclear: it may refer to souls as garments for spirituals, or to a wedding metaphor for salvation.","The identity of 'the Mother' in the Ogdoad is not specified; she is likely Sophia, but the text does not name her.","The clause 'until everything is equalized and recognizes each other' (ἄχρις ἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ) is syntactically ambiguous: it could mean mutual recognition among the saved or between the saved and the divine."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"μητρὶ κομιζομένῃ τὸν νυμφίον. κομιζόμενα καὶ αὐτὰ τοὺς νυμφίους τοὺς ἀγγέλους ἑαυτῶν. εἰς τὸν νυμφῶνα ἐντὸς τοῦ Ὅρου εἰσίασι καὶ πρὸς τὴν τοῦ πατρὸς ὄψιν ἔρχονται, αἰῶνες\nνοεροὶ γενόμενα. εἰς τοὺς νοεροὺς καὶ αἰωνίους γάμους τῆς συζυγίας.\n\nὉ δὲ τοῦ δείπνου μὲν »ἀρχιτρίκλινος«, τῶν γάμων δὲ παράνυμφος, »τοῦ νυμφίου δὲ φίλος,\nἑστὼς ἔμπροσθεν τοῦ νυμφῶνος, ἀκούων τῆς φωνῆς τοῦ νυμφίου, χαρᾷ χαίρει«. τοῦτο αὐτοῦ »τὸ πλήρωμα τῆς χαρᾶς« καὶ τῆς ἀναπαύσεως.\n\nὉ σωτὴρ τοὺς ἀποστόλους ἐδίδασκεν, τὰ μὲν πρῶτα τυπικῶς καὶ μυστικῶς, τὰ δὲ ὕστερα\nπαραβολικῶς καὶ ᾐνιγμένως, τὰ δὲ τρίτα σαφῶς καὶ γυμνῶς κατὰ μόνας.\n\n»Οτε ἦμεν ἐν τῇ σαρκί«, φησὶν ὁ ἀπόστολος, ὥσπερ ἔξω τοῦ σώματος ἤδη λαλῶν. σάρκα οὖν\nλέγειν αὐτόν φησιν ἐκείνην τὴν ἀσθένειαν, τὴν ἀπὸ τῆς ἄνω γυναικὸς προβολήν. καὶ ὅταν ὁ σωτὴρ πρὸς Σαλώμην λέγῃ μέχρι τότε εἶναι θάνατον,\nἄχρις ἂν αἱ γυναῖκες τίκτωσιν, οὐ τὴν γένεσιν κακίζων ἔλεγεν, ἀναγκαίαν οὖσαν διὰ τὴν\nσωτηρίαν τῶν πιστευόντων· δεῖ γὰρ εἶναι τὴν γένεσιν\nταύτην, ἄχρις ἂν τὸ σπέρμα προ[σ]ενεχθῇ τὸ\nπρολελογισμένον· ἀλλὰ περὶ τῆς ἄνω θηλείας αἰνίττεται, ἧς τὰ πάθη κτίσις γέγονεν τῆς καὶ\nτὰς ἀμόρφους οὐσίας προβαλ[λ]ούσης, δι᾿ ἣν καὶ ὁ κύριος κατῆλθεν, ἀπὸ μὲν τοῦ πάθους\nἡμᾶς ἀποσπάσων, ἑαυτῷ δὲ εἰσποιησόμενος.","english":"the bridegroom being brought to the mother. They themselves are brought to their own bridegrooms, the angels. They enter the bridal chamber within Horos and come to the vision of the Father, having become intellectual aeons. They enter into the intellectual and eternal marriages of the syzygy.\n\nThe one who is \"chief steward\" of the supper, and \"best man\" of the wedding, \"friend of the bridegroom, standing before the bridal chamber, hearing the voice of the bridegroom, rejoices with joy.\" This is \"his fullness of joy\" and of rest.\n\nThe Savior taught the apostles, first things typologically and mystically, second things parabolically and enigmatically, and third things clearly and nakedly in private.\n\n\"When we were in the flesh,\" says the apostle, speaking as if already outside the body. He says that \"flesh\" means that weakness, the projection from the woman above. And when the Savior says to Salome that death exists until then, until women give birth, he was not disparaging birth, which is necessary for the salvation of believers; for this birth must exist until the seed that was preordained is brought forth. But he is hinting at the female above, whose passions became creation, she who also projected the formless substances, on account of which the Lord also came down, to draw us away from passion and to adopt us to himself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὅρου","severity":"info","text":"Horos is a Valentinian term for the boundary or limit that separates the Pleroma from the lower world; here it marks the entrance to the bridal chamber.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχιτρίκλινος","severity":"info","text":"The term 'chief steward' (ἀρχιτρίκλινος) may echo a banquet context in early Christian literature, but no direct scriptural citation is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παράνυμφος","severity":"info","text":"In Valentinian cosmology, the 'best man' (παράνυμφος) is a figure who mediates between the bridegroom (the Savior) and the bride (the spiritual elect), standing before the bridal chamber.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Σαλώμην","severity":"info","text":"The reference to Jesus' saying to Salome about death and childbirth is not found in canonical Gospels; it likely derives from a Valentinian source or apocryphal tradition.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ μὲν πρῶτα ... τὰ δὲ τρίτα","severity":"info","text":"The passage outlines a three-stage teaching method of the Savior: typological/mystical, parabolic/enigmatic, and clear/naked, reflecting Valentinian exegetical hierarchy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄνω γυναικὸς","severity":"info","text":"The 'woman above' is a Valentinian figure (often Sophia) whose passions generate the material world; Clement preserves this gnostic interpretation for his orthodox audience.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ προλελογισμένον' (the preordained seed) is ambiguous: it may refer to a specific elect seed or to a general principle of salvation.","The identity of the 'mother' (μητρί) in the first sentence is unclear; it could be Sophia or the Church."],"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":"Ἄχρι μὲν γὰρ ἦμεν τῆς θηλείας μόνης τέκνα, ὡς ἂν αἰσχρᾶς συζυγίας, ἀτελῆ καὶ νήπια καὶ\nἄφρονα καὶ ἀσθενῆ καὶ ἄμορφα, οἷον ἐκτρώματα προ[σ]ενεχθέντα, τῆς γυναικὸς ἦμεν τέκνα,\nὑπὸ δὲ τοῦ σωτῆρος μορφωθέντες ἀνδρὸς καὶ νυμφῶνος γεγόναμεν τέκνα.\n\n῾Π Εἱμαρμένη ἐστὶ σύνοδος πολλῶν καὶ ἐναντίων δυνάμεων, αὗται δέ εἰσιν ἀόρατοι καὶ\nἀφα νεῖς, ἐπιτροπεύουσαι τὴν τῶν ἄστρων φορὰν καὶ δι᾿ ἐκείνων\nπολιτευόμεναι. καθὸ γὰρ ἕκαστον αὐτῶν ἔφθακεν τῇ τοῦ\nκόσμου κινήσει συναναφερόμενον, τῶν κατ᾿ αὐτὴν τὴν ῥοπὴν γεννωμένων εἴληχεν τὴν\nἐπικράτειαν, ὡς αὑτοῦ τέκνων.\n\nΔιὰ τῶν ἀπλανῶν τοίνυν καὶ πλανωμένων ἄστρων αἱ ἐπὶ τούτων ἀόρατοι δυνάμεις\nἐποχούμεναι ταμιεύουσι τὰς γενέσεις καὶ ἐπισκοποῦσι· τὰ δὲ ἄστρα αὐτὰ μὲν οὐδὲν ποιεῖ, δείκνυσι δὲ τὴν ἐνέργειαν τῶν κυρίων δυνάμεων, ὥσπερ\nκαὶ ἡ τῶν ὀρνίθων πτῆσις σημαίνει τι, οὐχὶ ποιεῖ.\n\nΤὰ τοίνυν δεκαδύο ζῴδια καὶ οἱ ταῦτα ἐπιόντες ἑπτὰ ἀστέρες τοτὲ μὲν συνοδεύοντες, τοτὲ\nδὲ ὑπαπαντῶντες, ἀνατέλλοντες δύνοντες * * . οὗτοι, πρὸς τῶν δυνάμεων κινούμενοι, κίνησιν τῆς οὐσίας δηλοῦσιν εἰς γένεσιν τῶν ζῴων καὶ\nτὴν τῶν περιστάσεων τροπήν. διάφοροι δ᾿ εἰσὶν καὶ οἱ\nἀστέρες καὶ αἱ δυνάμεις, ἀγαθοποιοὶ κακοποιοί, δεξιοὶ ἀριστεροί, ὧν κοινὸν τὸ\nτικτόμενον· ἕκαστον δὲ δι᾿ αὐτῶν γίνεται κατὰ καιρὸν τὸν ἴδιον, τοῦ\nδυναστεύοντος τὰ κατὰ φύσιν ἀποτελοῦντος, τὸ μὲν ἐν ἀρχῇ, τὸ δὲ ἐπὶ τέλει.","english":"As long as we were children of the female alone, as of a shameful union, we were imperfect, infants, foolish, weak, and formless, like miscarriages brought forth; we were children of the woman. But having been formed by the Saviour, we have become children of the man and of the bridal chamber.\n\nFate is a conjunction of many and opposing powers; these are invisible and imperceptible, governing the motion of the stars and administering through them. For as each of them, being carried along with the movement of the cosmos, has reached its own point, it receives dominion over those born at that very moment, as its own children.\n\nThrough the fixed and wandering stars, therefore, the invisible powers mounted upon them administer births and oversee them. The stars themselves do nothing, but indicate the activity of the ruling powers, just as the flight of birds signifies something, not produces it.\n\nThe twelve zodiacal signs and the seven stars that traverse them, sometimes in conjunction, sometimes in opposition, rising and setting—these, moved by the powers, indicate a motion of substance toward the generation of living beings and the change of circumstances. The stars and the powers are various, beneficent and maleficent, right and left, of which the offspring is common. Each thing comes to be through them at its own time, the dominant power accomplishing what is according to nature, some at the beginning, some at the end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς θηλείας μόνης τἐκνα","severity":"info","text":"The phrase 'children of the female alone' contrasts with being formed by the Saviour, reflecting a Valentinian distinction between the lower, formless state and the higher, spiritual one.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Εἱμαρμένη","severity":"info","text":"Εἱμαρμένη (Fate) is here defined as a conjunction of opposing invisible powers governing the stars, a concept central to Gnostic cosmology and distinct from classical Stoic fate.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀπλανῶν ... πλανωμένων ἄστρων","severity":"info","text":"The distinction between fixed (ἀπλανῆ) and wandering (πλανώμενα) stars is standard in ancient astronomy, used here to explain how invisible powers operate through celestial bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ τῶν ὀρνίθων πτῆσις","severity":"info","text":"The analogy of bird flight as a sign, not a cause, parallels Stoic and Platonic discussions of divination, where signs indicate but do not produce events.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τῶν ἀπλανῶν τοίνυν","severity":"info","text":"This passage shifts from a general definition of Fate to a specific mechanism: invisible powers use stars as instruments, a logical progression in the argument.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνατέλλοντες δύνοντες * *","severity":"caution","text":"The Greek text has a lacuna after 'δύνοντες' (setting), indicated by asterisks; the missing words likely completed the description of stellar motion.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς γυναικὸς ἦμεν τέκνα' could be read as a restatement of 'τῆς θηλείας μόνης τἐκνα' or as a distinct reference to the material world; the translation takes it as synonymous.","The lacuna after 'δύνοντες' leaves the exact completion uncertain; the translation supplies 'rising and setting' as a plausible restoration."],"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":"Ἀπὸ ταύτης τῆς στάσεως καὶ μάχης τῶν δυνάμεων ὁ κύριος ἡμᾶς ῥύεται καὶ παρέχει τὴν\nεἰρήνην ἀπὸ τῆς τῶν δυνάμεων καὶ τῆς τῶν ἀγγέλων παρατάξεως, ἣν οἳ μὲν ὑπὲρ ἡμῶν, οἳ δὲ\nκαθ᾿ ἡμῶν παρατάσσονται. οἳ μὲν γὰρ στρατιώταις\nἐοίκασι, συμμαχοῦντες ἡμῖν, ὡς ἂν ὑπηρέται θεοῦ, οἳ δὲ λῃσταῖς· ὁ γὰρ πονηρὸς οὐ παρὰ\nβασιλέως ἐζώσατο λαβὼν τὴν μάχαιραν, ἑαυτῷ δὲ ἐξ ἀπονοίας ἁρπάσας.\n\nΔιὰ δὴ τοὺς ἀντικειμένους, οἳ διὰ τοῦ σώματος καὶ τῶν ἐκτὸς ἐπιβατεύουσι τῆς ψυχῆς καὶ\nἐνεχυράζουσιν εἰς δουλείαν, οἱ [δὲ] δεξιοὶ οὔκ εἰσιν ἱκανοὶ παρακολουθοῦντες σῴζειν καὶ\nφυλάσσειν ἡμᾶς. οὐ γάρ εἰσι τέλεον προνοητικοί,\nὥσπερ ὁ ἀγαθὸς ποιμήν, ἀλλὰ μισθωτῷ παραπλήσιος ἕκαστος, τὸν λύκον ὁρῶντι προσιόντα καὶ\nφεύγοντι καὶ οὐ προθύμῳ τὴν ψυχὴν ὑπὲρ τῶν ἰδίων προβάτων ἐπιδιδόναι. προσέτι δὲ καὶ ὁ ἄνθρωπος, ὑπὲρ οὗ ἡ μάχη, ἀσθενὲς ὂν ζῷον,\nεὐεπίφορόν ἐστι πρὸς τὸ χεῖρον καὶ τοῖς μισοῦσι συλλαμβανόμενον· ὅθεν καὶ πλείω τὰ κακὰ\nὑπάρχει αὐτῷ.","english":"From this conflict and battle of the powers the Lord rescues us and provides peace from the array of the powers and of the angels, of whom some are arrayed on our behalf, others against us. For some resemble soldiers, fighting as allies for us, as servants of God, while others resemble bandits; for the evil one did not gird himself with the sword received from the king, but seized it for himself out of audacity.\n\nBecause of the opposing ones, who through the body and external things assault the soul and take it as a pledge into slavery, the right-hand powers are not sufficient, even when following along, to save and guard us. For they are not fully provident, like the good shepherd, but each is like a hired hand who sees the wolf approaching and flees, and is not eager to give his life for his own sheep. Moreover, the human being, for whom the battle is fought, being a weak creature, is prone to the worse and sides with those who hate; hence the evils that befall him are more numerous.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"στάσεως","severity":"info","text":"The term 'στάσεως' (stasis) here denotes a conflict or factional strife among cosmic powers, a key concept in Valentinian cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δεξιοὶ","severity":"info","text":"'δεξιοὶ' (right-hand powers) refers to beneficial angelic forces in Valentinian thought, contrasted with opposing powers; they are limited in efficacy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιμὴν","severity":"info","text":"The image of the 'good shepherd' (ποιμὴν) alludes to John 10:11-14, where Christ is the shepherd; here it contrasts with inadequate angelic guardians.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μισθωτῷ","severity":"info","text":"The 'hired hand' (μισθωτῷ) reflects a social reality in Greco-Roman pastoralism, where hired shepherds were less committed than owners, used as a metaphor for imperfect divine agents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of cosmic battle from the previous section, explaining the Lord's rescue and the inadequacy of right-hand powers due to human weakness.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ [δὲ] δεξιοὶ' has a bracketed 'δὲ' in the Greek, indicating a textual variant; the sense is that the right-hand powers are insufficient, but the exact syntax is uncertain."],"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":36,"ref":"p36","source":"Διὰ τοῦτο ὁ κύριος κατῆλθεν εἰρήνην ποιήσων τὴν ἀπ᾿ οὐρανοῦ τοῖς ἐπὶ γῆς, ὥς φησιν ὁ\nἀπόστολος· »εἰρήνη ἐπὶ τῆς γῆς καὶ δόξα ἐν\nὑψίστοις.« διὰ τοῦτο ἀνέτειλεν ξένος ἀστὴρ καὶ καινὸς καταλύων τὴν παλαιὰν ἀστροθεσίαν,\nκαινῷ φωτί, οὐ κοσμικῷ λαμπόμενος, ὁ καινὰς ὁδοὺς καὶ σωτηρίους τρεπόμενος,\nὡς αὐτὸς ὁ κύριος ἀνθρώπων ὁδηγὸς ὁ κατελθὼν εἰς γῆν, ἵνα μεταθῇ τοὺς εἰς\nτὸν Χριστὸν πιστεύσαντας ἀπὸ τῆς Εἱμαρμένης εἰς τὴν ἐκείνου πρόνοιαν.\n\nὍτι δέ ἐστι, φασίν, Εἱμαρμένη τοῖς ἄλλοις, τὰ ἀποτελέσματα προλεγόμενα δείκνυσιν,\nἐναργὴς δὲ ἀπόδειξις καὶ ἡ τῶν μαθημάτων θεωρία. αὐτίκα οἱ μάγοι οὐ μόνον εἶδον τὸν ἀστέρα τοῦ κυρίου, ἀλλὰ καὶ τὸ ἀληθὲς ἔγνωσαν ὅτι\nβασιλεὺς ἐτέχθη καὶ ὧν βασιλεύς, ὅτι θεοσεβῶν· τότε Ἰουδαῖοι μόνοι διαβόητοι ἦσαν ἐπὶ\nθεοσεβείᾳ. διὰ τοῦτο γὰρ καὶ ὁ σωτὴρ, πρὸς θεοσεβεῖς\nκατιών, ἐπὶ τούτους ἦλθεν πρώτους τοὺς τότε ἐπὶ θεοσεβείᾳ δόξαν\nἀποφερομένους.\n\nὩς οὖν ἡ γέννησις τοῦ σωτῆρος γενέσεως ἡμᾶς καὶ Εἱμαρμένης ἐξέβαλεν,\nοὕτως καὶ τὸ βάπτισμα αὐτοῦ πυρὸς ἡμᾶς ἐξείλετο καὶ τὸ πάθος πάθους, ἵνα κατὰ πάντα\nἀκολουθήσωμεν αὐτῷ. ὁ γὰρ εἰς θεὸν βαπτισθεὶς εἰς\nθεὸν ἐχώρησεν καὶ εἴληφεν »ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν«, τῶν δυνάμεων\nτῶν πονηρῶν. καὶ τοῖς ἀποστόλοις ἐντέλλεται· »περιιόντες κηρύσσετε καὶ τοὺς πιστεύοντας βαπτίζετε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου\nπνεύματος.« εἰς οὓς ἀναγεννώμεθα τῶν λοιπῶν δυνάμεων\nἁπασῶν ὑπεράνω γινόμενοι.","english":"For this reason the Lord came down to make peace from heaven for those on earth, as the apostle says: “Peace on earth and glory in the highest.” For this reason a strange and new star arose, dissolving the old astral order with a new light, not shining with a cosmic light, turning new and salvific paths, just as the Lord himself, the guide of men, came down to earth in order to transfer those who believe in Christ from Fate to his providence.\n\nThat Fate exists for others, they say, the predictions of outcomes show, and a clear proof is also the study of the sciences. For instance, the Magi not only saw the star of the Lord, but also recognized the truth, that a king was born and of what kind of king, that he was pious; at that time the Jews alone were renowned for piety. For this reason indeed the Savior, coming down to the pious, came first to those who at that time were bearing a reputation for piety.\n\nJust as the birth of the Savior cast us out of generation and Fate, so also his baptism delivered us from fire, and his passion from passion, so that in all things we might follow him. For he who is baptized into God has advanced into God and has received “authority to walk over scorpions and snakes,” the evil powers. And he commands the apostles: “Go about, preach, and baptize those who believe in the name of the Father and of the Son and of the Holy Spirit.” Into these we are reborn, becoming superior to all the remaining powers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνη ἐπὶ τῆς γῆς καὶ δόξα ἐν ὑψίστοις","severity":"info","text":"A conflation of Luke 2:14 (εἰρήνη ἐπὶ γῆς) and Luke 2:14 (δόξα ἐν ὑψίστοις), adapted to the Valentinian theme of cosmic peace.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Εἱμαρμένη","severity":"info","text":"Fate, a central Valentinian concept denoting astral determinism, which Christ overcomes by transferring believers to divine providence.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀστροθεσία","severity":"info","text":"Astral order, likely referring to the fixed stars and their astrological significance, which the new star of Christ disrupts.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν","severity":"info","text":"An allusion to Mark 16:18 or a similar tradition of apostolic power over venomous creatures, here interpreted as authority over evil powers.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Christ’s advent (star, birth) to baptism and passion, each paralleling a liberation: from Fate, fire, and passion.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"μάγοι","severity":"info","text":"The Magi are cited as astrologers who recognized Christ’s birth, a Valentinian proof that true knowledge (gnosis) transcends astral Fate.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς οὓς ἀναγεννώμεθα' (into these we are reborn) is ambiguous: it may refer to the three persons of the Trinity or to the baptismal formula itself."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Ταύτῃ θάνατος καὶ τέλος λέγεται τοῦ παλαιοῦ βίου τὸ βάπτισμα ἀποτασσομένων ἡμῶν ταῖς\nπονηραῖς ἀρχαῖς, ζωὴ δὲ κατὰ Χριστόν, ἧς μόνος αὐτὸς κυριεύει. ἡ δύναμις δὲ τῆς μεταβολῆς τοῦ βαπτισθέντος οὐ περὶ τὸ σῶμα\n(ὁ αὐτὸς γὰρ ἀναβαίνει), ἀλλὰ περὶ ψυχήν. αὐτίκα\nδοῦλος θεοῦ ἅμα τῷ ἀνελθεῖν τοῦ βαπτίσματος καὶ κύριος τῶν ἀκαθάρτων λέγεται πνευμάτων,\nκαὶ εἰς ὃν πρὸ ὀλίγου ἐνήργουν, τοῦτον ἤδη »φρίσσουσιν«.\n\nΜέχρι τοῦ βαπτίσματος οὖν ἡ Εἱμαρμένη, φασίν, ἀληθής, μετὰ δὲ τοῦτο οὐκέτι ἀληθεύουσιν\nοἱ ἀστρολόγοι. ἔστιν δὲ οὐ τὸ λουτρὸν μόνον τὸ\nἐλευθεροῦν, ἀλλὰ καὶ ἡ γνῶσις, τίνες ἦμεν, τί γεγόναμεν· ποῦ ἦμεν, [ἢ] ποῦ ἐνεβλήθημεν· ποῦ σπεύδομεν, πόθεν λυτρούμεθα· τί γέννησις, τί ἀναγέννησις. Ἕως οὖν ἀμόρφωτον, φασίν, ἔτι τὸ σπέρμα, θηλείας ἐστὶ τέκνον·\n\nμορφωθὲν δὲ μετετέθη εἰς ἄνδρα καὶ υἱὸς νυμφίου γίνεται, οὐκέτι ἀσθενὴς καὶ τοῖς\nκοσμικοῖς ὑποκείμενος ὁρατοῖς τε καὶ ἀοράτοις, ἀλλ᾿ ἀνδρωθεὶς ἄρρην γίνεται καρπός.","english":"For this reason death and the end of the old life is called baptism, when we renounce the evil powers, and life according to Christ, of which he alone is lord. The power of the change in the baptized is not concerning the body (for the same person emerges), but concerning the soul. Immediately upon emerging from baptism, one is called a servant of God and lord of the unclean spirits, and those who shortly before were active against him now “shudder” at him.\n\nUp to baptism, then, they say, Fate is true, but after this the astrologers no longer speak truly. But it is not only the bath that frees, but also knowledge: what we were, what we have become; where we were, [or] where we were cast; where we hasten, from what we are redeemed; what birth is, what rebirth is. As long as the seed is still unformed, they say, it is the child of a female; but when formed, it is transferred into a male and becomes a son of the bridegroom, no longer weak and subject to cosmic things both visible and invisible, but, having become manly, it becomes a male fruit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Εἱμαρμένη","severity":"info","text":"Εἱμαρμένη (heimarmenē) denotes fate or destiny, often astral determinism in Gnostic and early Christian polemic. Here it is bounded by baptism, after which astrologers lose their truth.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φρίσσουσιν","severity":"info","text":"The verb φρίσσουσιν ('shudder at') may echo New Testament language of demonic fear before the baptized (cf. Acts 19:15–16, though not exact). The quotation marks in the Greek suggest a known phrase.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνῶσις","severity":"info","text":"The pairing of baptism and γνῶσις (knowledge) as liberative reflects Valentinian soteriology, where ritual initiation is completed by esoteric insight into one's pre-existence and redemption.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕως οὖν ἀμόρφωτον...","severity":"info","text":"The seed metaphor (unformed → formed, female → male) parallels Valentinian embryology: spiritual formation transfers the elect from the feminine, formless state to masculine, perfected sonship.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱὸς νυμφίου","severity":"info","text":"'Son of the bridegroom' is a distinctive Valentinian term for the perfected initiate, possibly alluding to nuptial imagery in the Gospel of Philip or the Exegesis on the Soul.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'υἱὸς νυμφίου' is ambiguous: it may mean 'son of the bridegroom' (i.e., the bridegroom's son) or 'son-bridegroom' (a compound title). The translation adopts the former.","The bracketed [ἢ] in the Greek is a textual crux; the English draft includes it as '[or]' but the sense is not materially affected."],"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":38,"ref":"p38","source":"Ὃν γεννᾷ ἡ μήτηρ, εἰς θάνατον ἄγεται καὶ εἰς κόσμον, ὃν δὲ ἀναγεννᾷ Χριστός, εἰς ζωὴν\nμετατίθεται, εἰς ὀγδοάδα· καὶ ἀποθνῄσκουσιν μὲν τῷ\nκόσμῳ, ζῶσι δὲ τῷ θεῷ, ἵνα θάνατος θανάτῳ λυθῇ, ἀναστάσει δὲ ἡ φθορά. διὰ γὰρ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σφραγισθεὶς\nἀνεπίληπτός ἐστι πάσῃ τῇ ἄλλῃ δυνάμει καὶ διὰ τριῶν ὀνομάτων πάσης τῆς ἐν φθορᾷ τριάδος\nἀπηλλάγη· »φορέσας τὴν εἰκόνα τοῦ χοϊκοῦ, τότε φορεῖ τὴν εἰκόνα τοῦ ἐπουρανίου.«\n\nΤοῦ πυρὸς τὸ μὲν σωματικὸν σωμάτων ἅπτεται πάντων, τὸ δὲ καθαρὸν καὶ ἀσώματον ἀσωμάτων\nφασὶν ἅπτεσθαι, οἷον δαιμόνων, ἀγγέλων τῆς πονηρίας, αὐτοῦ τοῦ διαβόλου. οὕτως ἐστὶ τὸ ἐπουράνιον καὶ τὸ ἐπίγειον> πῦρ δισσὸν τὴν φύσιν,\nτὸ μὲν νοητόν, τὸ δὲ αἰσθητόν. καὶ τὸ βάπτισμα οὖν\nδιπλοῦν ἀναλόγως, τὸ μὲν αἰσθητὸν δι᾿ ὕδατος, τοῦ αἰσθητοῦ\nπυρὸς σβεστήριον, τὸ δὲ νοητὸν διὰ πνεύματος, τοῦ νοητοῦ πυρὸς ἀλεξητήριον. καὶ τὸ σωματικὸν πνεῦμα τοῦ αἰσθητοῦ πυρὸς τροφὴ καὶ\nὑπέκκαυμα γίνεται ὀλίγον ὄν, πλεῖον δὲ γενόμενον σβεστήριον πέφυκεν, τὸ δὲ ἄνωθεν δοθὲν\nἡμῖν πνεῦμα ἀσώματον ὂν οὐ στοιχείων μόνων, ἀλλὰ καὶ δυνάμεων κρατεῖ καὶ ἀρχῶν\nπονηρῶν.","english":"The child born of a mother is led to death and into the world, but the one reborn by Christ is transferred into life, into the ogdoad; and they die to the world, but live to God, so that death is dissolved by death, and corruption by resurrection. For having been sealed through Father, Son, and Holy Spirit, he is immune to every other power, and through three names he is freed from the entire triad in corruption: \"having put off the image of the earthly, he then puts on the image of the heavenly.\"\n\nFire is twofold in nature: the corporeal fire touches all bodies, but the pure and incorporeal fire, they say, touches incorporeal things, such as demons, angels of wickedness, and the devil himself. Thus the heavenly and the earthly fire are twofold in nature, the one intelligible, the other sensible. Baptism, therefore, is also twofold analogously: the sensible one through water, which extinguishes sensible fire, and the intelligible one through spirit, which wards off intelligible fire. And the corporeal spirit, being small, becomes food and fuel for sensible fire, but when it becomes greater, it naturally extinguishes it; the spirit given to us from above, being incorporeal, prevails not only over elements but also over powers and evil principalities.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὀγδοάδα","severity":"info","text":"The ogdoad is the eighth sphere, a Valentinian term for the celestial realm beyond the seven planetary spheres, associated with resurrection and spiritual life.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φορέσας τὴν εἰκόνα τοῦ χοϊκοῦ, τότε φορεῖ τὴν εἰκόνα τοῦ ἐπουρανίου","severity":"info","text":"This quotation echoes 1 Corinthians 15:49 (in some manuscripts) and the theme of putting off the earthly image for the heavenly, common in Gnostic exegesis.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ","severity":"info","text":"The distinction between sensible and intelligible fire reflects Middle Platonic and Stoic cosmology, adapted by Valentinian thought to describe spiritual purification.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διπλοῦν","severity":"info","text":"The passage presents a parallel structure: twofold fire (corporeal/incorporeal) corresponds to twofold baptism (sensible/intelligible), reinforcing the Valentinian theme of dual levels of reality.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σφραγισθεὶς","severity":"info","text":"The sealing through Father, Son, and Holy Spirit reflects early Christian baptismal practice, here reinterpreted as a protection against demonic powers, a theme later developed in exorcism rites.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριάδος","severity":"caution","text":"The 'triad in corruption' likely refers to the material world or the lower powers, but the exact referent is ambiguous; it may be a Valentinian term for the three classes of matter or the three aeons of the Pleroma's fall.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριάδος' could refer to the three classes of matter or the three aeons of the Pleroma's fall; the reading taken is 'the triad in corruption' as the material world.","The source of the quotation 'φορέσας... ἐπουρανίου' is not explicitly identified; it may be from a lost Valentinian source or a variant of 1 Corinthians."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Καὶ ὁ ἄρτος καὶ τὸ ἔλαιον ἁγιάζεται τῇ δυνάμει τοῦ ὀνόματος θεοῦ, τὰ αὐτὰ ὄντα κατὰ τὸ\nφαινόμενον οἷα ἐλήφθη· ἀλλὰ δυνάμει εἰς δύναμιν πνευματικὴν μεταβέβληται. οὕτως καὶ τὸ ὕδωρ, καὶ τὸ ἐξορκιζόμενον καὶ τὸ βάπτισμα\nγινόμενον, οὐ μόνον χωρ ίζ ει τὸ χεῖρον, ἀλλὰ καὶ ἁγιασμὸν προσλαμβάνει.\n\nἘπὶ τὸ βάπτισμα χαίροντας ἔρχεσθαι προσῆκεν, ἀλλ᾿ ἐπεὶ πολλάκις συγκαταβαίνει τισὶ καὶ\nἀκάθαρτα πνεύματα, ἃ παρακολουθοῦντα καὶ τυχόντα μετὰ τοῦ ἀνθρώπου τῆς\nσφραγῖδος ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ γίνεται, [ἃ] τῇ χαρᾷ\nσυμπλέκεται φόβος, ἵνα τις μόνος καθαρὸς αὐτὸς κατέλθῃ.\n\nΔιὰ τοῦτο νηστεῖαι, δεήσεις, εὐχαί, ἐπάρσεις χειρῶν, γονυκλισίαι, ὅτι ψυχὴ\nἐκ κόσμου καὶ »ἐκ στόματος λεόντων« ἀνασῴζεται, διὸ καὶ πειρασμοὶ εὐθέως ἀγανακτούντων\nτῶν ἀφ᾿ ὧν ἀφῃρέθη, κἄν τις φέρῃ προειδώς, τά γε ἔξω σαλεύουσιν.\n\nΑὐτίκα ὁ κύριος μετὰ τὸ βάπτισμα σαλεύεται εἰς ἡμέτερον τύπον καὶ γίνεται πρῶτον »μετὰ\nθηρίων« ἐν τῇ ἐρήμῳ, εἶτα κρατήσας τούτων καὶ τοῦ ἄρχοντος αὐτῶν, ὡς ἂν ἤδη βασιλεὺς\nἀληθής, ὑπ᾿ ἀγγέλων ἤδη διακονεῖται. ὁ γὰρ ἀγγέλων\nἐν σαρκὶ κρατήσας εὐλόγως ὑπ᾿ ἀγγέλων ἤδη δουλεύεται. δεῖ οὖν ὡπλίσθαι τοῖς κυριακοῖς ὅπλοις ἔχοντας τὸ σῶμα καὶ τὴν ψυχὴν ἄτρωτον, »ὅπλοις\nσβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις«, ὥς φησιν ὁ ἀπόστολος.","english":"The bread and the oil are sanctified by the power of the name of God, being the same in appearance as when they were taken; but in power they have been changed into spiritual power. So also the water, both that which is exorcised and that which becomes baptism, not only separates the worse but also receives sanctification.\n\nIt is fitting to come to baptism rejoicing, but since unclean spirits often descend together with some, which, accompanying and obtaining the seal along with the man, become incurable for the man of the seal thereafter, fear is interwoven with joy, so that one may descend alone, pure.\n\nFor this reason there are fasts, supplications, prayers, raising of hands, genuflections, because a soul is rescued from the world and \"from the mouth of lions,\" whence also there are immediately temptations, as those from whom it was taken are indignant, and even if one bears it with foreknowledge, at least the external things are shaken.\n\nImmediately after his baptism the Lord is shaken for our sake and first becomes \"with the beasts\" in the desert, then, having mastered them and their ruler, as a true king already, he is served by angels. For he who has mastered angels in the flesh is rightly served by angels. Therefore one must be armed with the Lord's weapons, keeping the body and the soul unwounded, \"with weapons able to quench the arrows of the devil,\" as the apostle says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σφραγῖδος","severity":"info","text":"The term σφραγῖδος (seal) here refers to the baptismal seal, a technical term in Valentinian and Clementine usage for the spiritual mark received in baptism, which renders the initiate immune to demonic powers.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ στόματος λεόντων","severity":"info","text":"The phrase 'from the mouth of lions' echoes Psalm 58:6 (LXX) or a similar biblical metaphor for deliverance from mortal danger, here applied to the soul's rescue from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετὰ θηρίων","severity":"info","text":"The phrase 'with the beasts' alludes to the Gospel accounts of Jesus in the wilderness (Mark 1:13; Matthew 4:11; Luke 4:5), where he is 'with the wild beasts' and tempted by the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅπλοις σβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις","severity":"info","text":"The quotation 'with weapons able to quench the arrows of the devil' is attributed to 'the apostle' (Paul), but the exact source is uncertain; it may be a paraphrase of Ephesians 6:16 or a lost Pauline saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of baptismal preparation—fasts, supplications, prayers, raising of hands, genuflections—reflects early Christian catechetical practice, especially the pre-baptismal exorcisms and the renunciation of Satan, as attested in the Apostolic Tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the Lord's post-baptismal temptation 'for our sake' and his subsequent service by angels parallels Valentinian exegesis of the Gospel, where Christ's victory over the powers prefigures the initiate's own spiritual triumph.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ αὐτὰ ὄντα κατὰ τὸ φαινόμενον' could be read as 'being the same in appearance' or 'being the same according to what appears'; the translation follows the former.","The clause 'ἃ παρακολουθοῦντα καὶ τυχόντα μετὰ τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ γίνεται' contains a textual repetition ('ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος') that may indicate a scribal error; the translation omits the repetition.","The identity of 'the apostle' in the final quotation is not specified; it may be Paul, but the exact source is lost."],"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":40,"ref":"p40","source":"Ἐπὶ τοῦ προ σ κομισθέντος νομίσματος ὁ κύριος εἶπεν οὐ τίνος τὸ κτῆμα, ἀλλά· »τίνος ἡ εἰκὼν καὶ ἡ ἐπιγραφή; Καίσαρος·« ἵνα οὗ ἐστιν, ἐκείνῳ δοθῇ. οὕτως καὶ ὁ πιστός· ἐπιγραφὴν μὲν ἔχει διὰ Χριστοῦ τὸ ὄνομα τοῦ θεοῦ, τὸ δὲ πνεῦμα ὡς εἰκόνα. καὶ τὰ ἄλογα ζῷα διὰ\nσφραγῖδος δείκνυσι τίνος ἐστὶν ἕκαστον, καὶ ἐκ τῆς σφραγῖδος ἐκδικεῖται· οὕτως καὶ ἡ\nψυχὴ ἡ πιστὴ τὸ τῆς ἀληθείας λαβοῦσα σφράγισμα »τὰ στίγματα τοῦ Χριστοῦ« περιφέρει. οὗτοί εἰσιν »τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ\nσυναναπαυόμενα« καὶ »αἱ παρθένοι αἱ φρόνιμοι«, αἷς αἱ λοιπαὶ αἱ μέλλουσαι οὐ συνεισῆλθον\nεἰς τὰ »ἡτοιμασμένα ἀγαθά, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«. »Πάτερ,« φησί, »παρατίθεμαί σοι εἰς χεῖρας τὸ πνεῦμά μου«. ὃ προέβαλε, φησί, σαρκίον\nτῷ Λόγῳ ἡ Σοφία, τὸ πνευματικὸν σπέρμα, τοῦτο στολισάμενος κατῆλθεν ὁ Σωτήρ. ὅθεν ἐν τῷ πάθει τὴν Σοφίαν παρατίθεται τῷ πατρί, ἵνα αὐτὴν\nἀπολάβῃ παρὰ τοῦ πατρὸς καὶ μὴ κατασχεθῇ ἐνταῦθα ὑπὸ τῶν στερίσκειν δυναμένων· οὕτως πᾶν\nπνευματικὸν σπέρμα, τοὺς ἐκλεκτούς, διὰ τῆς προειρημένης φωνῆς\nπαρατίθεται. Τὸ ἐκλεκτὸν σπέρμα φαμὲν καὶ σπινθῆρα ζωπυρούμενον\nὑπὸ τοῦ Λόγου καὶ κόρην ὀφθαλμοῦ καὶ κόκκον σινάπεως καὶ ζύμην\nτὰ\nδόξαντα καταδιῃρῆσθαι γένη ἑνοποιοῦσα ν εἰς πίστιν. οἱ δ᾿ ἀπὸ Οὐαλεντίνου\nπλασθέντος φασὶ τοῦ ψυχικοῦ σώματος τῇ ἐκλεκτῇ ψυχῇ οὔσῃ ἐν ὕπνῳ ἐντεθῆναι\nὑπὸ τοῦ Λόγου σπέρμα ἀρρενικόν. ὅπερ ἐστὶν ἀπόρροια τοῦ ἀγγελικοῦ, ἵνα μὴ ὑστέρημα ᾖ. καὶ τοῦτο ἐζύμωσεν. τὰ δόξαντα καταδιῃρῆσθαι\nἑνοποιοῦν, τὴν ψυχὴν καὶ τὴν σάρκα. ἃ καὶ ἐν μερισμῷ ὑπὸ τῆς Σοφίας προηνέχθη·","english":"Concerning the coin presented, the Lord said not \"whose property is it?\" but \"whose image and inscription is it? Caesar's;\" so that it might be given to him to whom it belongs. Likewise the faithful one: he bears through Christ the name of God as an inscription, and the spirit as an image. Even irrational animals show by a seal whose each one is, and are claimed by the seal; so also the faithful soul, having received the seal of truth, bears \"the marks of Christ.\" These are \"the children already resting in the bed\" and \"the wise virgins,\" whom the others, those who are yet to come, did not enter with into the \"prepared good things, into which angels desire to look.\" \"Father,\" he says, \"I entrust my spirit into your hands.\" That which Wisdom projected, he says, a little flesh to the Word, the spiritual seed, having clothed himself with this, the Savior descended. Hence in the passion he entrusts Wisdom to the Father, that he might receive her back from the Father and not be detained here by those able to deprive; thus every spiritual seed, the elect, is entrusted through the aforementioned utterance. We call the elect seed also a spark kindled by the Word, and the pupil of the eye, and a grain of mustard, and leaven unifying into faith the kinds that seemed to be divided. The followers of Valentinus say that when the psychic body was formed, into the elect soul being in sleep, a masculine seed was implanted by the Word. Which is an emanation from the angelic, so that there be no deficiency. And this leavened, unifying what seemed to be divided, the soul and the flesh. Which were also brought forth in division by Wisdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ στίγματα τοῦ Χριστοῦ","severity":"info","text":"The phrase 'the marks of Christ' echoes Galatians 6:17, where Paul speaks of bearing the stigmata of Christ. Clement adapts it to describe the seal of truth on the faithful soul.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα","severity":"info","text":"This phrase alludes to a saying of Jesus (Gospel of Thomas, logion 22) about children resting in the bed, interpreted here as the elect already at peace.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ παρθένοι αἱ φρόνιμοι","severity":"info","text":"The 'wise virgins' refer to the parable of the wise and foolish virgins (Matthew 25:1-13), used here to distinguish the elect from those not yet admitted.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ δ᾿ ἀπὸ Οὐαλεντίνου","severity":"info","text":"The Valentinians, a major Gnostic school, held that the elect soul receives a masculine seed from the Word during sleep, unifying soul and flesh. Clement reports this view critically.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπέρμα ἀρρενικόν","severity":"info","text":"The 'masculine seed' is a Valentinian term for the divine spark implanted in the elect soul, considered an emanation from the angelic realm to prevent deficiency.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως καὶ ὁ πιστός","severity":"info","text":"The passage uses a series of analogies (coin, animal seal, faithful soul) to argue that the elect bear Christ's mark, culminating in the Valentinian myth of the seed.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα' may be a citation of a lost gospel or a Valentinian source; its exact origin is uncertain.","The reference to 'the prepared good things, into which angels desire to look' is obscure; possibly a Valentinian description of the Pleroma."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ὕπνος δὲ\n[ἦν] Ἀδὰμ ἦν λήθη τῆς ψυχῆς, ἣ συνεῖχε μὴ διαλυθῆναι τὸ σπέρμα τὸ πνευματικόν, ὅπερ\nἐνέθηκεν τῇ ψυχῇ ὁ Σωτήρ. τὸ σπέρμα δ᾿ ἀπόρροια ἦν τοῦ ἄρρενος καὶ ἀγγελικοῦ. διὰ τοῦτο λέγει ὁ Σωτήρ· »σώζου σὺ\nκαὶ ἡ ψυχή σου.« ἐλθὼν οὖν ὁ Σωτὴρ τὴν ψυχὴν ἐξύπνισεν, ἐξῆψεν δὲ τὸν σπινθῆρα· δύναμις\nγὰρ οἱ λόγοι τοῦ κυρίου. διὰ τοῦτο εἴρηκεν· »λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν\nἀνθρώπων.« καὶ μετὰ τὴν ἀνάστασιν ἐμφυσῶν τὸ πνεῦμα\nτοῖς ἀποστόλοις τὸν μὲν χοῦν, καθάπερ τέφραν, ἀπεφύσα καὶ ἐχώριζεν, ἐξῆπτε δὲ τὸν\nσπινθῆρα καὶ ἐζωπύρει. Ὁ κύριος διὰ πολλὴν ταπεινοφροσύνην οὐχ ὡς ἄγγελος ὤφθη, ἀλλ᾿ ὡς ἄνθρωπος, καὶ ὅτε ἐν\nδόξῃ ὤφθη τοῖς ἀποστόλοις ἐπὶ τοῦ ὄρους, οὐ δι᾿ ἑαυτὸν ἐποίησεν δεικνὺς ἑαυτόν, ἀλλὰ τὴν\nἐκκλησίαν, ἥτις ἐστὶ »τὸ γένος τὸ ἐκλεκτόν«, ἵνα μάθῃ τὴν προκοπὴν αὐτοῦ μετὰ τὴν ἐκ τῆς\nσαρκὸς ἔξοδον. αὐτὸς γὰρ καὶ ἄνω φῶς ἦν καὶ ἐστὶ τὸ\nἐπιφανὲν ἐν σαρκὶ καὶ τὸ ἐνταῦθα ὀφθὲν οὐχ ὕστερον τοῦ ἄνω. οὐδὲ διεκέκοπτο ᾗ ἄνωθεν\nμετέστη δεῦρο, τόπον ἐκ τόπου ἀμεῖβον, ὡς τὸν μὲν ἐπιλαβεῖν, τὸν δὲ ἀπολιπεῖν· ἀλλ᾿ ἦν\nτὸ πάντῃ ὂν καὶ παρὰ τῷ πατρὶ κἀνταῦθα· δύναμις γὰρ\nἦν τοῦ πατρός. ἄλλως τε ἐχρῆν κἀκεῖνον πληρωθῆναι τὸν λόγον τοῦ σωτῆρος, ὃν εἶπεν· »εἰσί\nτινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου\nἐν δόξῃ.« εἶδον οὖν καὶ ἐκοιμήθησαν ὅ τε Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης. Πῶς οὖν τὴν μὲν ὄψιν τὴν φωτεινὴν ἰδόντες οὐκ ἐξεπλάγησαν, τὴν δὲ φωνὴν ἀκούσαντες\nἔπεσον ἐπὶ γῆν; ὅτι ὦτα τυγχάνει ἀπιστότερα ὀφθαλμῶν καὶ ἡ παρὰ δόξαν φωνὴ\nμᾶλλον ἐκπλήσσει.","english":"Sleep, however, was Adam; it was forgetfulness of the soul, which prevented the spiritual seed, which the Savior implanted in the soul, from being dissolved. The seed was an emanation of the male and angelic. For this reason the Savior says: \"Save yourself and your soul.\" So the Savior, having come, awakened the soul and kindled the spark; for the words of the Lord are power. For this reason he said: \"Let your light shine before men.\" And after the resurrection, breathing the spirit into the apostles, he blew away the dust, like ash, and separated it, and kindled the spark and rekindled it. The Lord, out of great humility, did not appear as an angel, but as a man; and when he appeared in glory to the apostles on the mountain, he did not do so for his own sake, showing himself, but for the church, which is \"the elect race,\" so that it might learn its progress after departure from the flesh. For he himself was and is light above, the one that appeared in flesh, and that which was seen here is not later than that above. Nor was he interrupted; he moved from above to here, changing place from place, not taking one and leaving another; but he was the one who is entirely, both with the Father and here; for he was the power of the Father. Moreover, it was necessary that the saying of the Savior be fulfilled, which he spoke: \"There are some of those standing here who will not taste death until they see the Son of Man in glory.\" So Peter, James, and John saw and fell asleep. How then, having seen the luminous vision, were they not astonished, but having heard the voice, they fell to the ground? Because ears are more untrustworthy than eyes, and a voice beyond expectation astonishes more.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὕπνος","severity":"info","text":"Here 'sleep' is allegorized as Adam and as forgetfulness of the soul, a state that preserves the spiritual seed from dissolution.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σώζου σὺ καὶ ἡ ψυχή σου","severity":"info","text":"This saying of the Savior is not a direct canonical quotation; it may reflect a variant or apocryphal tradition, possibly related to sayings about saving the soul.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων","severity":"info","text":"An adaptation of Luke 17:24 or a similar exhortation to let one's light shine; the exact wording is not verbatim from the New Testament.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσί τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐν δόξῃ","severity":"info","text":"This saying is not found in the canonical Gospels; it may derive from a Valentinian or apocryphal source, referring to the Transfiguration.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ γένος τὸ ἐκλεκτόν","severity":"info","text":"The phrase 'the elect race' reflects Valentinian terminology for the spiritual church, distinct from the psychics and hylics.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from an allegory of sleep and awakening to a discussion of the Lord's humility and the Transfiguration, concluding with a contrast between sight and hearing.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Savior' in the first saying is not specified; it may refer to Jesus or a gnostic redeemer figure.","The phrase 'save yourself and your soul' could be interpreted as a dualistic exhortation or as a single entity."],"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":42,"ref":"p42","source":"ὁ δὲ Ἰωάννης ὁ βαπτιστὴς τῆς φωνῆς\nἀκούσας οὐκ ἐφοβήθη, ὡς ἂν ἐν πνεύματι ἀκούσας συνήθει τῆς\nτοιαύτης φωνῆς· καθὸ δὲ ἄνθρωπός τίς ἐστι μόνον, ἀκούσας κατεπλάγη· διὸ καὶ λέγει αὐτοῖς\nὁ σωτήρ· »μηδενὶ εἴπητε ὃ εἴδετε.« καίτοι οὐδὲ\nσαρκικοῖς ὀφθαλμοῖς τὸ φῶς ἑωράκεισαν (οὐδὲν γὰρ συγγενὲς καὶ οἰκεῖον ἐκείνῳ τῷ φωτὶ καὶ\nτῇδε τῇ σαρκί), ἀλλ᾿ ὡς ἡ δύναμις καὶ ἡ βούλησις τοῦ σωτῆρος ἐνεδυνάμωσεν τὴν σάρκα εἰς\nτὸ θεάσασθαι· ἄλλως τε καὶ ὃ ἡ ψυχὴ εἶδεν, μετέδωκεν κοινωνούσῃ τῇ σαρκὶ διὰ τὸ συμπεπλέχθαι αὐτῇ. τὸ δὲ »μηδενὶ\nεἴπητε«, ἵνα μὴ ὅ ἐστιν ὁ κύριος νοήσαντες, ἀπόσχωνται τοῦ ἐπιβάλλειν τῷ κυρίῳ τὰς\nχεῖρας καὶ ἀτελὴς ἡ οἰκονομία γένηται καὶ ὁ θάνατος ἀπόσχηται τοῦ κυρίου, ὡς μάτην\nπειράζων ἐπὶ ἀνηνύτῳ. καὶ ἔτι ἡ μὲν ἐν τῷ ὄρει φωνὴ\nτοῖς ἤδη συνιεῖσιν ἐκλεκτοῖς ἐγένετο, διὸ καὶ ἐθαύμασαν μαρτυρουμένου τοῦ πιστευομένου,\nἡ δὲ ἐπὶ τῷ ποταμῷ τοῖς μέλλουσι πιστεύειν. διὸ καὶ ἠμελήθη ἡ φωνὴ αὐτοῖς\nπροκατεχομένοις ἐπὶ τῇ τῶν νομοδιδασκάλων ἀγωγῇ. Τὸ »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος« οἱ ἀπὸ\nΟὐαλεντίνου οὕτως ἐκδέχονται. ἀρχὴν μὲν γὰρ τὸν\nΜονογενῆ λέγουσιν, ὃν καὶ θεὸν προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς ἄντικρυς θεὸν αὐτὸν\nδηλοῖ λέγων· »ὁ μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.«\nτῷ δὲ λόγῳ τῷ ἐν τῇ ἀρχῇ, τοῦτ᾿ ἐστὶν ἐν τῷ\nΜονογενεῖ, ἐν τῷ Νῷ καὶ τῇ Ἀληθείᾳ, μηνύει τὸν Χριστόν, τὸν Λόγον καὶ τὴν Ζωήν· ὅθεν\nεἰκότως καὶ αὐτὸν θεὸν λέγει τὸν ἐν τῷ θεῷ τῷ Νῷ ὄντα. »ὃ γέγονεν ἐν αὐτῷ« τῷ λόγῳ, »ζωὴ ἦν«, ἡ σύζυγος·","english":"John the Baptist, having heard the voice, was not afraid, as one who, hearing in spirit, was accustomed to such a voice; but insofar as he is merely a man, having heard, he was astonished. Therefore the Savior says to them: \"Tell no one what you have seen.\" Yet they had not seen the light with fleshly eyes (for nothing akin and familiar to that light and this flesh exists), but as the power and will of the Savior empowered the flesh to behold; moreover, what the soul saw, it imparted to the flesh communing with it because of its interweaving with it. And the \"Tell no one\" is so that, understanding who the Lord is, they might refrain from laying hands on the Lord and the economy might not be left incomplete, and death might be kept from the Lord, as one tempting in vain for an impossible outcome. And further, the voice on the mountain was for those already understanding, the elect, wherefore they marveled at the testimony of the one in whom they believed, but the voice at the river was for those who were about to believe. Wherefore the voice was neglected by them, being preoccupied with the instruction of the teachers of the law. The Valentinians interpret \"In the beginning was the Word, and the Word was with God, and the Word was God\" as follows. They call the beginning the Only-Begotten, who is also addressed as God, as in what follows he plainly declares him God, saying: \"The only-begotten God, who is in the bosom of the Father, that one expounded.\" And by the Word in the beginning, that is, in the Only-Begotten, in the Mind and the Truth, he indicates Christ, the Word and the Life; whence he fittingly calls him God, who is in God the Mind. \"What came to be in him,\" the Word, \"was life,\" the consort.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδενὶ εἴπητε ὃ εἴδετε","severity":"info","text":"The phrase 'Tell no one what you have seen' echoes a dominical saying, possibly from a secret revelation tradition, and is not a direct canonical citation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος","severity":"info","text":"This is a direct quotation of John 1:1, which the Valentinians reinterpret allegorically to fit their own theological system.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντίνου","severity":"info","text":"Valentinus was a prominent second-century Gnostic teacher; his followers (Valentinians) developed a complex cosmology involving aeons such as the Only-Begotten, Mind, Truth, Word, and Life.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενῆ","severity":"info","text":"In Valentinian usage, 'Only-Begotten' designates the first emanation from the Father, identified with Mind (Nous) and Truth (Aletheia), and is distinct from the later aeon Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ »μηδενὶ εἴπητε«","severity":"info","text":"The passage moves from an exegesis of a secret saying of Jesus to a Valentinian interpretation of John 1:1, linking the two through the theme of hidden knowledge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀπὸ Οὐαλεντίνου","severity":"info","text":"Clement preserves Valentinian exegesis here, showing how they read John's prologue as describing a chain of aeons: the Only-Begotten (beginning), then Word/Christ, then Life (the consort).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'voice on the mountain' and 'voice at the river' is not explicitly tied to a specific Gospel episode; the former may refer to the Transfiguration, the latter to Jesus' baptism by John."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"διὸ καὶ φησιν ὁ κύριος· »ἐγώ\nεἰμι ἡ ζωή.«\nἌγνωστος οὖν ὁ πατὴρ ὤν ἠθέλησεν γνωσθῆναι τοῖς αἰῶσι, καὶ διὰ τῆς ἐνθυμήσεως τῆς\nἑαυτοῦ, ὡς ἂν ἑαυτὸν ἐγνωκώς, πνεῦμα γνώσεως οὔσης ἐν γνώσει προέβαλε τὸν Μονογενῆ. γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως, τουτέστι τῆς πατρικῆς ἐνθυμήσεως. προελθὼν γνῶσις. τουτέστιν ὁ υἱὸς. ὅτι »δι᾿ υἱοῦ ὁ πατὴρ ἐγνώσθη«. τὸ\nδὲ τῆς ἀγάπης πνεῦμα κέκραται τῷ τῆς γνώσεως, ὡς πατὴρ υἱῷ καὶ ἐνθύμησις ἀληθείᾳ. ἀπ᾿\nἀληθείας προελθὸν ὡς ἀπὸ ἐνθυμήσεως ἡ γνῶσις. καὶ ὁ\nμὲν μείνας »μονογενὴς υἱὸς εἰς τὸν κόλπον τοῦ πατρὸς« τὴν ἐνθύμησιν διὰ τῆς γνώσεως\nἐξηγεῖται τοῖς αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβληθείς, ὁ δὲ ἐνταῦθα ὀφθεὶς\nοὐκέτι »μονογενής«, ἀλλ᾿ »ὡς μονογενὴς« πρὸς τοῦ ἀποστόλου προσαγορεύεται, »δόξαν ὡς\nμονο γενοῦς«, ὅτι εἷς καὶ ὁ αὐτὸς ὢν ἐν μὲν τῇ κτίσει\n»πρωτότοκός« ἐστιν Ἰησοῦς, ἐν δὲ πληρώματι μονογενής· ὁ δὲ αὐτός ἐστι τοιοῦτος ὢν ἑκάστῳ\nτόπῳ οἷος κεχωρῆσθαι δύναται. καὶ οὐδέποτε τοῦ\nμείναντος ὁ καταβὰς μερίζεται. φησὶ γὰρ ὁ ἀπόστολος· »ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ\nκαταβάς.« εἰκόνα δὲ τοῦ Μονογενοῦς τὸν Δημιουργὸν\nλέγουσιν. διὸ καὶ λυτὰ τῆς εἰκόνος τὰ ἔργα, ὅθεν καὶ ὁ κύριος εἰκόνα τῆς πνευματικῆς\nἀναστάσεως ποιήσας τοὺς νεκροὺς οὓς ἤγειρεν, οὐκ ἀφθάρτους τὴν σάρκα. ἀλλ᾿ ὡς αὖθις\nἀποθανουμένους ἤγειρεν. Ἡμεῖς δὲ τὸν ἐν ταὐτότητι λόγον θεὸν ἐν θεῷ φαμεν, ὃς καὶ »εἰς τὸν κόλπον τοῦ πατρὸς«\nεἶναι λέγεται, ἀδιάστατος, ἀμέριστος, εἷς θεός. »πάντα δι᾿ αὐτοῦ ἐγένετο«.","english":"Therefore the Lord says, \"I am the life.\"\n\nThe Father, being unknown, wished to be known by the aeons, and through his own thought, as one who had known himself, he projected the Only-Begotten as a spirit of knowledge existing in knowledge. Thus that which proceeds from knowledge—that is, from the Father's thought—became knowledge when it came forth; that is, the Son, because \"the Father is known through the Son.\" The spirit of love is mingled with that of knowledge, as Father with Son and thought with truth. Knowledge proceeds from truth as from thought. And the one who remained \"Only-Begotten Son in the bosom of the Father\" explains the thought to the aeons through knowledge, as if projected from his bosom; but the one seen here is no longer called \"Only-Begotten\" but \"as Only-Begotten\" by the apostle, \"glory as of an only-begotten,\" because, being one and the same, in creation he is \"firstborn\" Jesus, but in the pleroma he is Only-Begotten. And he himself is such in each place as each can contain. And the one who descended is never separated from the one who remained. For the apostle says, \"The one who ascended is the same as the one who descended.\" They call the Demiurge an image of the Only-Begotten. Hence the works of the image are dissoluble; thus the Lord, having made the dead whom he raised an image of the spiritual resurrection, did not raise them with imperishable flesh, but as those who would die again. But we say that the Word in identity is God in God, who is said to be \"in the bosom of the Father,\" without interval, undivided, one God. \"All things came to be through him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενῆ","severity":"info","text":"The term 'Only-Begotten' is a key Valentinian designation for the first emanation from the Father, distinct from the 'firstborn' Jesus in creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"The opening quotation 'I am the life' is likely from John 11:25 or 14:6, though not verbatim; it grounds the passage in Johannine theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι᾿ υἱοῦ ὁ πατὴρ ἐγνώσθη","severity":"info","text":"This phrase echoes a common Valentinian axiom, possibly derived from John 14:6 or 1:18, emphasizing the Son as the medium of knowledge of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὸν κόλπον τοῦ πατρὸς","severity":"info","text":"The phrase 'in the bosom of the Father' is a Johannine expression (John 1:18) used here to describe the Only-Begotten's pre-cosmic state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δημιουργὸν","severity":"info","text":"The Demiurge is a Valentinian figure, the creator of the material world, here called an 'image' of the Only-Begotten, indicating a subordinate, derivative role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δόξαν ὡς μονο γενοῦς","severity":"caution","text":"The phrase 'glory as of an only-begotten' is textually uncertain; the manuscript may have a lacuna or corruption, affecting the precise meaning of the apostle's reference.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The distinction between 'Only-Begotten' and 'as Only-Begotten' is ambiguous; the text may reflect a Valentinian subordination of the earthly Jesus to the eternal Son.","The phrase 'the one who ascended is the same as the one who descended' is ambiguous in its referent—whether Christ or the Savior—and its relation to Valentinian emanation theory."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"κατὰ τὴν προσεχῆ ἐνέργειαν τοῦ ἐν ταὐτότητι λόγου, τά τε\nπνευματικὰ καὶ νοητὰ καὶ αἰσθητά. »οὗτος τὸν κόλπον τοῦ πατρὸς ἐξηγή σατο«. ὁ σωτὴρ καὶ [Ἡσαΐας »καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον\nαὐτῶν«, εἰς τὴν ἔννοιαν αὐτῶν τὴν ἐν τῇ ψυχῇ, ἀφ᾿ ἧς πρώτης ἐνεργεῖται] »πρωτότοκος\nπάσης κτίσεως«. ὁ δὲ ἐν ταὐτότητι μονογενής, οὗ κατὰ\nδύναμιν ἀδιάστατον ὁ σωτὴρ ἐνεργεῖ, οὗτός ἐστι »τὸ φῶς« τῆς ἐκκλησίας τῆς πρότερον ἐν\nσκότῳ καὶ ἐν ἀγνοίᾳ οὔσης. »καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν«, οἱ ἀποστατήσαντες, καὶ οἱ λοιποὶ τῶν ἀνθρώπων οὐκ ἔγνωσαν\nαὐτόν, καὶ ὁ θάνατος οὐ κατέσχεν αὐτόν. Ἡ πίστις οὐ μία, ἀλλὰ διάφορος. ὁ γοῦν σωτήρ φησι· »γενηθήτω σοῦ κατὰ τὴν πίστιν·« ὅθεν\nεἴρηται τοὺς μὲν τῆς κλήσεως ἀνθρώπους κατὰ τὴν παρουσίαν τοῦ ἀντιχρίστου πλανηθήσεσθαι· ἀδύνατον δὲ τοὺς ἐκλεκτούς· διό φησι· »καὶ εἰ δυνατόν, τοὺς ἐκλεκτούς μου.« πάλιν ὅταν λέγῃ »ἐξέλθετε ἐκ τοῦ οἴκου τοῦ πατρός μου«, τοῖς\nκλητοῖς λέγει· πάλιν τῷ ἐξ ἀποδημίας ἐλθόντι καὶ κατεδηδοκότι τὰ ὑπάρχοντα, ᾧ τὸν\nσιτευτὸν ἔθυσεν μόσχον, τὴν κλῆσιν λέγει. καὶ ὅπου ὁ βασιλεὺς εἰς τὸ δεῖπνον τοῦ γάμου\nτοὺς ἐν ταῖς ὁδοῖς κέκληκεν. πάντες μὲν οὖν\nκέκληνται ἐπ᾿ ἴσης (»βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους καὶ τὸν ἥλιον ἐπιλάμπει\nπᾶσιν«), ἐκλέγονται δὲ οἱ μᾶλλον πιστεύσαντες, πρὸς οὕς λέγει· »τὸν πατέρα μου οὐδεὶς\nἑώρακεν εἰ μὴ ὁ υἱός·« καί· »ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου·« καί·","english":"according to the proximate activity of the Logos in identity, the spiritual, the intelligible, and the sensible. \"This one unfolded the bosom of the Father.\" The Saviour and [Isaiah: \"And I will repay their works into their bosom,\" into their thought which is in the soul, from which it first acts] \"firstborn of all creation.\" The only-begotten in identity, by whose undivided power the Saviour acts, is \"the light\" of the church which was formerly in darkness and ignorance. \"And the darkness did not overtake him\"; the apostates and the rest of men did not know him, and death did not seize him. Faith is not one, but diverse. Indeed the Saviour says: \"Let it be according to your faith\"; whence it is said that the men of the calling will be led astray at the coming of the Antichrist; but it is impossible for the elect; therefore he says: \"And if possible, my elect.\" Again, when he says \"Depart from the house of my father,\" he speaks to the called; again, to the one who came from abroad and had consumed the possessions, for whom he sacrificed the fatted calf, he speaks of the calling. And where the king invited those on the roads to the wedding feast. All are called equally (\"for it rains on the just and the unjust, and the sun shines on all\"), but those who have believed more are chosen, to whom he says: \"No one has seen my father except the Son\"; and: \"You are the light of the world\"; and:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προσεχῆ ἐνέργειαν","severity":"info","text":"The phrase 'proximate activity' likely denotes the immediate or direct operation of the Logos, a technical term in Valentinian cosmology for the emanation of lower orders from the divine.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκος πάσης κτίσεως","severity":"info","text":"This phrase, 'firstborn of all creation,' echoes Colossians 1:15, where Christ is called 'firstborn of all creation,' applied here to the Saviour in a Valentinian framework.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς","severity":"info","text":"The description of the only-begotten as 'the light' of the church alludes to John 1:5 ('the light shines in the darkness'), adapted to the Valentinian distinction between the elect and the ignorant.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν","severity":"info","text":"This clause, 'and the darkness did not overtake him,' is a direct citation of John 1:5, interpreted here as the failure of apostates and others to comprehend the divine light.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλῆσις vs. ἐκλογή","severity":"info","text":"The distinction between 'calling' (κλῆσις) and 'election' (ἐκλογή) reflects Valentinian soteriology: all are called, but only the elect (pneumatics) are saved, as seen in the parable of the wedding feast.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους","severity":"info","text":"This proverbial saying, 'it rains on the just and the unjust,' is not a direct biblical quote but a common wisdom motif, possibly adapted from Matthew 5:45 or similar traditions, used to illustrate universal calling.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὗτος τὸν κόλπον τοῦ πατρὸς ἐξηγήσατο' is ambiguous: it may mean 'unfolded the bosom of the Father' (as translated) or 'explained the bosom of the Father,' depending on the sense of ἐξηγέομαι. The reading 'unfolded' is adopted to align with Valentinian emanation imagery.","The citation from Isaiah ('καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον αὐτῶν') is not a direct quote from the Septuagint; it may be a paraphrase or a lost variant, leaving its source uncertain."],"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":45,"ref":"p45","source":"»πάτερ ἅγιε, ἁγίασον\nαὐτοὺς ἐν τῷ ὀνόματί σου.«\nἈλλ᾿ οὐδὲ τὰ πνευματικὰ καὶ νοερά, οὐδὲ οἱ ἀρχάγγελοι οὐδὲ οἱ πρωτόκτιστοι\nοὐδὲ μὴν οὐδ᾿ αὐτὸς ἄμορφος καὶ ἀνείδεος καὶ ἀσχημάτιστος καὶ\nἀσώματός ἐστιν, ἀλλὰ καὶ μορφὴν ἔχει ἰδίαν καὶ σῶμα ἀνὰ λόγον τῆς ὑπεροχῆς τῶν\nπνευματικῶν ἁπάντων, ὡς δὲ καὶ οἱ πρωτόκτιστοι ἀνὰ λόγον τῆς ὑπεροχῆς τῶν ὑπ᾿ αὐτοὺς\nοὐσιῶν. ὅλως γὰρ τὸ γενητὸν οὐκ ἀνούσιον μέν, οὐχ ὅμοιον δὲ μορφὴν καὶ σῶμα ἔχουσι τοῖς ἐν τῷδε τῷ κόσμῳ σώμασιν. ἄρρενά τε γὰρ καὶ θήλεα τὰ ἐνταῦθα καὶ διάφορα πρὸς αὐτά· ἐκεῖ δὲ ὁ μὲν μονογενὴς καὶ ἰδίως νοερὸς ἰδέᾳ ἰδίᾳ καὶ οὐσίᾳ ἰδίᾳ κεχρημένος ἄκρως\nεἰλικρινεῖ καὶ ἡγεμονικωτάτῃ καὶ προσεχῶς τῆς τοῦ πατρὸς ἀπολαύων δυνάμεως, οἱ δὲ\nπρωτόκτιστοι, εἰ καὶ ἀριθμῷ διάφοροι καὶ ὁ καθ᾿ ἕκαστον περιώρισται καὶ περιγέγραπται,\nἀλλ᾿ ἡ ὁμοιότης τῶν πραγμάτων ἑνότητα καὶ ἰσότητα καὶ ὁμοιότητα ἐνδείκνυται. οὐ γὰρ τῷδε μὲν πλέον, τῷδε δὲ ἧττον παρέσχηται τῶν ἑπτά. οὐδ᾿ ὑπολείπεταί τις αὐτοῖς προκοπή, ἐξ ἀρχῆς ἀπειληφότων τὸ τέλειον ἅμα τῇ πρώτῃ γενέσει παρὰ τοῦ θεοῦ διὰ τοῦ υἱοῦ. καὶ ὃ μὲν »φῶς ἀπρόσιτον« εἴρηται, ὡς »μονογενὴς« καὶ »πρωτότοκος«. »ἃ ὀφθαλμὸς οὐκ\nεἶδε καὶ οὖς οὐκ ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη«. οὐδὲ ἔσται τις τοιοῦτος, οὔτε\nτῶν πρωτοκτίστων οὔτε ἀνθρώπων. οἳ δὲ »διὰ παντὸς τὸ\nπρόσωπον τοῦ πατρὸς βλέπουσιν«, πρόσωπον δὲ πατρὸς ὁ υἱός, δι᾿ οὗ γνωρίζεται ὁ πατήρ. τὸ\nτοίνυν ὁρῶν καὶ ὁρώμενον ἀσχημάτιστον εἶναι οὐ δύναται οὐδὲ ἀσώματον. ὁρῶσι δὲ ὀφθαλμῷ\nοὐκ αἰσθητῷ, ἀλλ᾿ οἵῳ παρέσχεν ὁ πατήρ, νοερῷ.","english":"Father holy, sanctify them in your name.\" But neither the spiritual and intellectual beings, nor the archangels, nor the first-created, nor indeed even he himself is formless, shapeless, figureless, and bodiless; rather, he has his own form and a body proportionate to his superiority over all spiritual beings, just as the first-created also have a form and body proportionate to their superiority over the substances below them. For the generated is not entirely without substance, but they do not have form and body like the bodies in this world. For here there are male and female and differences among them; but there the only-begotten, being specifically intellectual, employing his own form and his own substance, is supremely pure and most authoritative, directly enjoying the power of the Father. The first-created, even if they are numerically distinct and each is limited and circumscribed, yet the likeness of their things indicates unity, equality, and similarity. For not more is given to one and less to another among the seven. Nor is there any progress left for them, since they have received perfection from the beginning, at their first generation, from God through the Son. And one is called \"inaccessible light,\" as \"only-begotten\" and \"firstborn.\" \"Which eye has not seen and ear has not heard, nor has it entered into the heart of man.\" Nor will there be any such, neither among the first-created nor among men. But they \"continually behold the face of the Father,\" and the face of the Father is the Son, through whom the Father is known. Therefore, that which sees and is seen cannot be shapeless nor bodiless. And they see not with a sensible eye, but with one which the Father has provided, an intellectual eye.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόκτιστοι","severity":"info","text":"The term 'first-created' (πρωτόκτιστοι) denotes a distinct class of primordial beings in Valentinian cosmology, subordinate to the only-begotten but superior to lower spiritual substances.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ ἅγιε, ἁγίασον αὐτοὺς ἐν τῷ ὀνόματί σου","severity":"info","text":"The opening phrase echoes liturgical language, possibly from a baptismal or eucharistic prayer, though no exact scriptural source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσεν","severity":"info","text":"This phrase is a close parallel to 1 Corinthians 2:9 (or a variant tradition), describing the ineffable nature of the divine realm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ παντὸς τὸ πρόσωπον τοῦ πατρὸς βλέπουσιν","severity":"info","text":"The image of beholding the Father's face alludes to John 1:1 and 1 John 2:1, where the Son is the face of the Father, a key Valentinian exegetical motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects Valentinian speculation on the hierarchy of aeons, where the only-begotten and first-created possess form and body appropriate to their rank, distinct from material bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or unclear transition after 'firstborn of all creation' in the previous passage; the present passage's opening quotation may be incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of the opening prayer ('Father holy, sanctify them in your name') is unclear; it may be a liturgical fragment or a citation from a lost source.","The phrase 'the seven' (τῶν ἑπτά) likely refers to the seven archangels or first-created, but the text does not specify their number or names."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Ὅταν οὖν εἴπῃ ὁ κύριος »μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν· τούτων\nοἱ ἄγγελοι τὸ πρόσωπον τοῦ πατρὸς διὰ παντὸς βλέπουσιν«, οἷον τὸ προκέντημα, τοῖοι\nἔσονται οἱ ἐκλεκτοί, τὴν τελείαν ἀπολαβόντες προκοπήν· »μακάριοι δὲ οἱ καθαροὶ τῇ\nκαρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.« πρόσωπον δὲ\nτοῦ ἀσχηματίστου πῶς ἂν εἴη; σώματα γοῦν ἐπουράνια εὔμορφα καὶ νοερὰ οἶδεν ὁ ἀπόστολος. πῶς δ᾿ ἂν καὶ ὀνόματα διάφορα αὐτῶν ἐλέγετο, εἰ μὴ σχήμασιν ἦν περιγεγραμμένα, μορφῇ καὶ σώματι; »ἄλλη δόξα ἐπουρανίων, ἄλλη ἐπιγείων, ἄλλη\nἀγγέλων, ἄλλη ἀρχαγγέλων·« ὡς πρὸς τὴν σύγκρισιν τῶν\nτῇδε σωμάτων (οἷον ἄστρων) ἀσώματα καὶ ἀνείδεα, ἀλλ᾿ ὡς πρὸς τὴν σύγκρισιν\nτοῦ υἱοῦ σώματα μεμετρημένα καὶ αἰσθητά· οὕτως καὶ ὁ υἱὸς πρὸς τὸν πατέρα\nπαραβαλλόμενος· καὶ δύναμιν μὲν ἰδίαν ἔχει ἕκαστον τῶν πνευματικῶν καὶ ἰδίαν οἰκονομίαν. καθὸ δὲ ὁμοῦ τε ἐγένοντο καὶ τὸ ἐντελὲς\nἀπειλήφασιν οἱ πρωτόκτιστοι, κοινὴν τὴν λειτουργίαν καὶ ἀμέριστον. Οἱ πρωτόκτιστοι οὖν τόν τε υἱὸν ὁρῶσι καὶ ἑαυτοὺς καὶ τὰ ὑποβεβηκότα, ὥσπερ καὶ οἱ\nἀρχάγγελοι τοὺς πρωτοκτίστους. ὁ δὲ υἱὸς ἀρχὴ τῆς πατρικῆς ὑπάρχει θέας, πρόσωπον τοῦ\nπατρὸς λεγόμενος. καὶ οἱ μὲν ἄγγελοι νοερὸν πῦρ καὶ\nπνεύματα νοερά, τὴν οὐσίαν ἀποκεκαθαρμένοι, φῶς δὲ νοερὸν ἡ μεγίστη προκοπὴ ἀπὸ τοῦ\nνοεροῦ πυρὸς ἀποκεκαθαρμένου τέλεον, »εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«. ὁ Πέτρος φησίν· ὁ δὲ υἱὸς ἔτι τούτου καθαρώτερος, »ἀπρόσιτον\nφῶς« καὶ »δύναμις θεοῦ«, καὶ κατὰ τὸν ἀπόστολον »τιμίῳ καὶ ἀμώμῳ καὶ\nἀσπίλῳ αἵματι ἐλυτρώθημεν«.","english":"Therefore, when the Lord says, \"Do not despise one of these little ones; truly I say to you, their angels continually behold the face of the Father,\" this is like a prefiguration of what the elect will be like when they have attained perfect advancement: \"Blessed are the pure in heart, for they will see God.\" But how could the formless have a face? The apostle, at any rate, knows of celestial bodies that are beautiful and intelligible. And how could their different names be spoken, if they were not circumscribed by shapes, form, and body? \"There is one glory of celestial beings, another of earthly beings, another of angels, another of archangels.\" In comparison with bodies here (such as stars), they are incorporeal and formless, but in comparison with the Son, they are measured and perceptible bodies. So also is the Son when compared with the Father. And each of the spiritual beings has its own power and its own administration. But insofar as the first-created came into being together and have received perfection, they share a common and undivided service. The first-created, then, see the Son, themselves, and those below them, just as the archangels see the first-created. The Son is the beginning of the vision of the Father, being called the face of the Father. And the angels are intelligible fire and intelligible spirits, their substance purified; the highest advancement is intelligible light, completely purified from intelligible fire, \"into which angels desire to gaze.\" Peter says: The Son is even purer than this, \"inaccessible light\" and \"power of God,\" and according to the apostle, \"we were redeemed by precious, unblemished, and spotless blood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· ἀμὴν λέγω ὑμῖν· τούτων οἱ ἄγγελοι τὸ πρόσωπον τοῦ πατρὸς διὰ παντὸς βλέπουσιν","severity":"info","text":"The opening quotation is not a canonical gospel verse but likely a logion from a Valentinian source, possibly the Gospel of Philip or another gnostic text, adapted to support the author's argument about angelic vision of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι δὲ οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται","severity":"info","text":"This echoes Matthew 5:8 (beatitude on the pure in heart) but rephrases it to emphasize seeing God, aligning with the Valentinian theme of vision as spiritual advancement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακέψαι","severity":"info","text":"The phrase 'into which angels desire to gaze' is attributed to Peter, likely from the Apocalypse of Peter or a related tradition, used here to contrast angelic and Son's purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τιμίῳ καὶ ἀμώμῳ καὶ ἀσπίλῳ αἵματι ἐλυτρώθημεν","severity":"info","text":"This echoes New Testament language of redemption by blood (e.g., Hebrews 9:14, 1 Peter 1:19) but adapts it to a Valentinian context, emphasizing the Son's purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The 'first-created' (πρωτόκτιστοι) are a distinct class in Valentinian cosmology, higher than archangels, who see the Son and serve as intermediaries; this reflects a hierarchical emanation system.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσωπον τοῦ πατρὸς","severity":"info","text":"The 'face of the Father' is a technical term for the Son as the visible aspect of the Father, consistent with Valentinian theology where the Son is the beginning of the vision of the Father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial logion is uncertain; it may be a free composition by Clement or a citation from a lost Valentinian text.","The phrase 'inaccessible light' attributed to the Son is not identified with a specific source; it may be a paraphrase of a gnostic or biblical motif."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"οὗ »τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψεν, τὸ πρόσωπον δὲ ὡς ὁ\nἥλιος«, ᾧ μηδὲ ἀντωπῆσαι ἔστι ῥᾳδίως. Οὗτός ἐστιν »ἄρτος ἐπουράνιος« καὶ »πνευματικὴ τροφὴ« ζωῆς παρεκτικὴ κατὰ τὴν βρῶσιν\nκαὶ γνῶσιν, »τὸ φῶς τῶν ἀνθρώπων«. τῆς ἐκκλησίας δηλονότι. οἱ μὲν οὖν τὸν οὐράνιον ἄρτον φαγόντες ἀπέθανον, ὁ δὲ τὸν ἀληθινὸν ἄρτον τοῦ\nπνεύματος ἐσθίων οὐ τεθνήξεται. ὁ ζῶν ἄρτος ὁ ὑπὸ\nτοῦ πατρὸς δοθεὶς ὁ υἱός ἐστι τοῖς ἐσθίειν βουλομένοις· »ὁ δὲ ἄρτος ὃν ἐγὼ δώσω«, φησίν, »ἡ σάρξ μού ἐστιν«, ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ\nτῆς εὐχαριστίας ἤ, ὅπερ καὶ μᾶλλον. ἡ σὰρξ τὸ σῶμα αὐτοῦ ἐστιν, »ὅπερ ἐστὶν ἡ ἐκκλησία«. »ἄρτος οὐράνιος«, συναγωγὴ εὐλογημένη· τάχα δὲ ὡς ἐκ\nτῆς αὐτῆς οὐσίας τῶν ἐκλεκτῶν κατὰ τὸ ὑποκείμενον γενομένων, καὶ ὡς τοῦ αὐτοῦ τέλους\nτευξομένων. Τὰ δαιμόνια »ἀσώματα« εἴρηται, οὐχ ὡς σῶμα μὴ ἔχοντα (ἔχει\nγὰρ καὶ σχῆμα· διὸ καὶ συναίσθησιν κολάσεως ἔχει), ἀλλ᾿ ὡς πρὸς σύγκρισιν τῶν σῳζομένων\nσωμάτων πνευματικῶν σκιὰ ὄντα ἀσώματα εἴρηται. καὶ οἱ ἄγγελοι σώματά εἰσιν· ὁρῶνται γοῦν. ἀλλὰ καὶ ἡ ψυχὴ\nσῶμα. ὁ γοῦν ἀπόστολος· »σπείρεται μὲν γὰρ σῶμα ψυχικόν, ἐγείρεται δὲ σῶμα πνευματικόν.«\nπῶς δὲ καὶ αἱ κολαζόμεναι ψυχαὶ συναισθάνονται μὴ\nσώματα οὖσαι; »φοβήθητε« γοῦν λέγει »τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς\nγέενναν βαλεῖν.« τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλ᾿ εἰς γῆν ἀναλύεται. ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου διὰ\nτῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυται ἡ ψυχή.","english":"...have become perfected. \"His garments shone like light, and his face like the sun,\" which one cannot easily look upon. This is the \"heavenly bread\" and \"spiritual food\" productive of life, according to eating and knowledge, \"the light of men\"—of the church, clearly. Now those who ate the heavenly bread died, but he who eats the true bread of the spirit will not die. The living bread given by the Father is the Son for those who wish to eat; \"and the bread which I will give,\" he says, \"is my flesh\"—that is, that by which the flesh is nourished through the Eucharist, or rather, the flesh is his body, \"which is the church.\" \"Heavenly bread\" is a blessed congregation; perhaps because the elect are made from the same substance according to the underlying reality, and will attain the same end. The demons are called \"incorporeal,\" not as lacking a body (for they have both a body and a shape; hence they also have perception of punishment), but they are called incorporeal in comparison with the spiritual bodies of the saved, being a shadow. And the angels are bodies; at any rate, they are seen. But also the soul is a body. The apostle says: \"For a psychic body is sown, but a spiritual body is raised.\" How indeed do punished souls perceive, if they are not bodies? \"Fear,\" he says, \"the one who after death can cast both soul and body into Gehenna.\" For what is visible is not purified by fire, but is dissolved into earth. And directly from the story of Lazarus and the rich man, through the bodily members, the soul is shown to be a body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψεν, τὸ πρόσωπον δὲ ὡς ὁ ἥλιος","severity":"info","text":"The description of shining garments and a face like the sun likely echoes a lost apocryphal tradition, possibly related to the Transfiguration or angelic visions, but no direct canonical source is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄρτος ἐπουράνιος","severity":"info","text":"The phrase 'heavenly bread' is a Valentinian term for the spiritual nourishment of the elect, distinct from the Eucharist of the church; Clement interprets it as the Son and as the church itself.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ ἄρτος ὃν ἐγὼ δώσω, φησίν, ἡ σάρξ μού ἐστιν","severity":"info","text":"This is a paraphrase of John 6:51, 'the bread which I will give is my flesh,' but the wording differs from the canonical text, suggesting a variant citation or memory.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπείρεται μὲν γὰρ σῶμα ψυχικόν, ἐγείρεται δὲ σῶμα πνευματικόν","severity":"info","text":"This quotation, attributed to 'the apostle,' is not from the canonical Paul but from a Valentinian source, likely the Gospel of Philip or a similar text, reflecting the distinction between psychic and spiritual bodies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλ᾿ εἰς γῆν ἀναλύεται","severity":"info","text":"Clement here rejects the idea of purification by fire for the visible body, aligning with Valentinian eschatology where only the spiritual body is saved; this contrasts with orthodox views of purgatorial fire.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου","severity":"caution","text":"The reference to the parable of Lazarus and the rich man (Luke 16:19-31) is used to argue that the soul is a body, but the argument is elliptical; the Coptic text may be corrupt or abbreviated here.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ σάρξ μού ἐστιν' may be a misquotation or variant of John 6:51; the identity of 'the apostle' cited for the psychic/spiritual body is uncertain; the argument from the Lazarus parable is incomplete."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"»Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου« τοῦ\nπνευματικοῦ, κατὰ προκοπὴν τελειούμενοι. πλὴν πάλιν εἰκόνα λέγει, ὡς εἶναι σώματα\nπνευματικά. καὶ πάλιν· »ἄρτι βλέπομεν δι᾿ ἐσόπτρου\nἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.« αὐτίκα γὰρ ἀρχόμεθα γινώσκειν * *. οὗ δὲ\nπρόσωπον. καὶ ἰδέα καὶ σχῆμα καὶ σῶμα. σχῆμα μὲν οὖν σχήματι θεωρεῖται καὶ\nπρόσωπον προσώπῳ καὶ ἐπιγινώσκεται τὰ γνωρίσματα τοῖς σχήμασι καὶ ταῖς οὐσίαις. Καὶ ἡ περιστερὰ δὲ σῶμα ὤφθη, ἥν οἳ μὲν τὸ ἅγιον πνεῦμά φασιν, οἱ δὲ ἀπὸ Βασιλείδου τὸν\nδιάκονον, οἱ δὲ ἀπὸ Οὐαλεντίνου τὸ πνεῦμα τῆς ἐνθυμήσεως τοῦ πατρός. τὸ τὴν\nκατέλευσιν πεποιημένον ἐπὶ τὴν τοῦ λόγου σάρκα. Ἔστιν Ἰησοῦς καὶ ἡ Ἐκκλησία καὶ ἡ Σοφία δι᾿ ὅλων κρᾶσις τῶν σωμάτων δυνατὴ κατὰ τοὺς\nΟὐαλεντινιανούς. ἡ γοῦν ἀνθρωπίνη μῖξις ἡ κατὰ γάμον\nἐκ δυεῖν μεμιγμένων σπερμάτων ἑνὸς γένεσιν παιδίου ἀποτελεῖ, καὶ τὸ σῶμα εἰς γῆν\nἀναλυθὲν κέκραται τῇ γῇ καὶ τὸ ὕδωρ τῷ οἴνῳ. τὰ δὲ κρείττω καὶ διαφορώτερα σώματα ῥᾳδίαν\nἴσχει τὴν κρᾶσιν· πνεῦμα γοῦν πνεύματι μίγνυται. ἐμοὶ δὲ δοκεῖ κατὰ παράθεσιν τοῦτο γενέσθαι, ἀλλ᾿ οὐ κατὰ κρᾶσιν. μή τι οὖν ἡ θεία\nδύναμις διήκουσα τὴν ψυχὴν ἁγιάζει αὐτὴν κατὰ τὴν τελευταίαν προκοπήν. »ὁ γὰρ θεὸς πνεῦμα, ὅπου θέλει πνεῖ.« ἡ γὰρ δύναμις οὐ κατ᾿\nοὐσίαν διήκει, ἀλλὰ κατὰ δύναμιν καὶ ἰσχύν, παράκειται δὲ τὸ πνεῦμα τῷ πνεύματι, ὡς τὸ\nπνεῦμα τῇ ψυχῇ.","english":"Just as we have worn the image of the earthy, let us also wear the image of the heavenly,\" the spiritual, being perfected according to progress. Yet again he says \"image,\" as if there are spiritual bodies. And again: \"Now we see through a mirror in a riddle, but then face to face.\" For immediately we begin to know * * . Whose face? And form and shape and body. Form is contemplated by form, and face by face, and the distinguishing marks are recognized by the forms and the substances. And the dove appeared as a body, which some say is the Holy Spirit, others from Basilides say it is the attendant, others from Valentinus say it is the spirit of the Father's thought, which made its descent upon the flesh of the Word. There is Jesus and the Church and Sophia; a mixture of bodies throughout is possible according to the Valentinians. For human mixture, that according to marriage, from two mixed seeds produces the generation of one child, and the body dissolved into earth is mixed with the earth, and water with wine. But the better and more distinct bodies have an easy mixture; for spirit is mixed with spirit. But it seems to me that this occurs by juxtaposition, not by mixture. Perhaps then the divine power, pervading the soul, sanctifies it according to the final progress. \"For God is spirit, and he blows where he wills.\" For the power does not pervade according to substance, but according to power and strength, and the spirit lies alongside the spirit, as the spirit does with the soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτι βλέπομεν δι᾿ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον","severity":"info","text":"Clement adapts a Pauline phrase (1 Cor 13:12) about seeing through a mirror in a riddle, then face to face, to describe spiritual progress.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιστερὰ","severity":"info","text":"The dove as a body is interpreted variously: as the Holy Spirit, as the attendant (Basilides), or as the spirit of the Father's thought (Valentinus) that descended on the Word's flesh.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κρᾶσις","severity":"info","text":"κρᾶσις (mixture) is a technical term in Valentinian physics for the blending of bodies; Clement contrasts it with παράθεσις (juxtaposition), arguing that spirit lies alongside spirit rather than mixing.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν πάλιν","severity":"info","text":"The passage moves from a citation about wearing the heavenly image to a series of exegetical and doctrinal clarifications, marked by πλὴν πάλιν ('yet again') and καὶ πάλιν ('and again').","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐαλεντινιανούς","severity":"info","text":"Clement reports Valentinian views on the mixture of bodies (Jesus, Church, Sophia) and on human marriage as a model, then offers his own dissent, preferring juxtaposition.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"* *","severity":"caution","text":"The Greek text has a lacuna after γινώσκειν, marked by asterisks; the English draft supplies 'Whose face?' but the original is incomplete.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after γινώσκειν leaves the subject of the face uncertain; the English draft's 'Whose face?' is a plausible restoration but not certain.","The phrase 'τὸ πνεῦμα τῆς ἐνθυμήσεως τοῦ πατρός' could be read as 'the spirit of the Father's thought' or 'the spirit of the Father's intention'; the translation follows the former."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Ὁ σωτὴρ ὤφθη κατιὼν τοῖς ἀγγέλοις, διὸ καὶ εὐηγγελίσαντο αὐτόν, ἀλλὰ καὶ τῷ Ἀβραὰμ καὶ\nτοῖς λοιποῖς δικαίοις τοῖς ἐν τῇ ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς ὤφθη· »ἠγαλλιάσατο«,\nγὰρ φησίν, »ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν«, τὴν ἐν σαρκὶ παρουσίαν. ὅθεν ἀναστὰς ὁ κύριος εὐηγγελίσατο τοὺς δικαίους τοὺς ἐν τῇ\nἀναπαύσει καὶ μετέστησεν αὐτοὺς καὶ μετέθηκεν, καὶ πάντες »ἐν τῇ σκιᾷ αὐτοῦ ζήσονται«. σκιὰ γὰρ τῆς δόξης τοῦ σωτῆρος τῆς παρὰ τῷ πατρὶ ἡ παρουσία ἡ ἐνταῦθα· φωτὸς δὲ σκιὰ οὐ\nσκότος, ἀλλὰ φωτισμός ἐστιν. »Καὶ ὁ λόγος σὰρξ ἐγένετο«, οὐ κατὰ τὴν παρουσίαν μόνον ἄνθρωπος γενόμενος, ἀλλὰ καὶ ἐν\nἀρχῇ ὁ ἐν ταὐτότητι λόγος, κατὰ περιγραφὴν καὶ οὐ κατ᾿ οὐσίαν γενόμενος [ὁ] υἱός. καὶ πάλιν σὰρξ ἐγένετο διὰ προφητῶν ἐνεργήσας· τέκνον δὲ τοῦ ἐν ταὐτότητι λόγου ὁ σωτὴρ εἴρηται· διὰ τοῦτο »ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ\nλόγος ἦν πρὸς τὸν θεόν· ὃ γέγονεν ἐν αὐτῷ, ζωή\nἐστιν«· ζωὴ δὲ ὁ κύριος. καὶ ὁ Παῦλος »ἔνδυσαι τὸν καινὸν ἄνθρωπον τὸν\nκατὰ θεὸν κτισθέντα«. οἷον εἰς αὐτὸν πίστευσον τὸν ὑπὸ τοῦ θεοῦ »κατὰ θεόν«, τὸν ἐν θεῷ\nλόγον, κτισθέντα. δύναται δὲ τὸ »κατὰ θεὸν κτισθέντα« τὸ εἰς ὃ μέλλει τέλος προκοπῆς\nφθάνειν ὁ ἄνθρωπος μηνύειν ἐπ᾿ ἴσης τῷ »ἀπόλαβε τὸ εἰς ὃ ἐκτίσθης τέλος«· καὶ ἔτι σαφέστερον καὶ διαρρήδην ἐν ἄλλοις λέγει· »ὅς ἐστιν\nεἰκὼν τοῦ θεοῦ τοῦ ἀοράτου·« εἶτα ἐπιφέρει· »πρωτότοκος πάσης κτίσεως.« »ἀοράτου« μὲν\nγὰρ »θεοῦ εἰκόνα« τὸν υἱὸν λέγει τοῦ λόγου τοῦ ἐν ταὐτότητι, »πρωτότοκον δὲ\nπάσης κτίσεως«, ὅτι γεννηθεὶς ἀπαθῶς, κτίστης καὶ γενεσιάρχης τῆς ὅλης\nἐγένετο κτίσεώς τε καὶ οὐσίας.","english":"The Savior appeared descending to the angels, on which account they also proclaimed him, but also to Abraham and the other righteous ones who were in the resting place on the right he appeared; for it says, \"he rejoiced that he might see my day,\" the presence in the flesh. Whence the Lord, having risen, proclaimed the good news to the righteous who were in the resting place and transferred them and changed them, and all \"will live in his shadow.\" For the presence here is a shadow of the glory of the Savior which is with the Father; and the shadow of light is not darkness, but illumination. \"And the Word became flesh,\" not only by becoming man according to the presence, but also in the beginning the Word in identity, having become Son according to circumscription and not according to essence. And again he became flesh by working through the prophets; and the Savior is called a child of the Word in identity; on account of this \"in the beginning was the Word, and the Word was toward God; what has come to be in him is life\"; and life is the Lord. And Paul says, \"put on the new man who was created according to God.\" That is, believe in him who was created by God \"according to God,\" the Word in God. And the phrase \"created according to God\" can indicate the end of progress which man is about to reach, equally with \"receive the end for which you were created\"; and yet more clearly and explicitly in other passages he says: \"who is the image of the invisible God\"; then he adds: \"firstborn of all creation.\" For he calls the Son \"image of the invisible God\" of the Word in identity, and \"firstborn of all creation,\" because having been born impassibly, he became creator and originator of all creation and substance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν","severity":"info","text":"The phrase 'he rejoiced that he might see my day' is not a direct biblical quotation but likely echoes LXX Psalm 118:24 or a similar passage, adapted to refer to Christ's incarnation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ σκιᾷ αὐτοῦ ζήσονται","severity":"info","text":"The phrase 'will live in his shadow' alludes to LXX Psalm 17:8 (or 36:7), where the righteous dwell under God's protection, here reinterpreted as the Savior's presence.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λόγος σὰρξ ἐγένετο","severity":"info","text":"The citation 'And the Word became flesh' is from John 1:14, but Clement's exegesis extends it to include the Word's pre-incarnate activity through prophets.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν· ὃ γέγονεν ἐν αὐτῷ, ζωή ἐστιν","severity":"info","text":"This conflates John 1:1-2 with a variant reading; 'what has come to be in him is life' may reflect a Valentinian gloss identifying the Son as life.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔνδυσαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα","severity":"info","text":"The Pauline citation 'put on the new man who was created according to God' is a paraphrase of Ephesians 4:24, adapted to Clement's theological framework.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατὰ περιγραφὴν καὶ οὐ κατ᾿ οὐσίαν","severity":"info","text":"The phrase 'according to circumscription and not according to essence' distinguishes the Son's generation as a delimitation (περιγραφή) of the Logos, not a change in substance, reflecting Middle Platonic and Valentinian ontology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he rejoiced that he might see my day' is not a precise biblical citation; its source is uncertain.","The clause 'what has come to be in him is life' may be a conflation or a variant reading of John 1:3-4.","The identity of 'the Word in identity' (ὁ ἐν ταὐτότητι λόγος) is ambiguous; it likely refers to the pre-existent Logos as distinct from the Son."],"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":50,"ref":"p50","source":"ἐν αὐτῷ γὰρ ὁ πατὴρ τὰ πάντα ἐποίησεν. ὅθεν καὶ »μορφὴν δούλου λαβεῖν« εἴρηται, οὐ μόνον τὴν σάρκα\nκατὰ τὴν παρουσίαν, ἀλλὰ καὶ τὴν οὐσίαν ἐκ τοῦ ὑποκειμένου, δούλη δὲ ἡ οὐσία, ὡς ἂν\nπαθητὴ καὶ ὑποκειμένη τῇ δραστηρίῳ καὶ κυριωτάτῃ αἰτίᾳ. Τὸ γὰρ »πρὸ ἑωσφόρου ἐγέννησά σε« οὕτως ἐξακούομεν ἐπὶ τοῦ πρωτοκτίστου θεοῦ λόγου καὶ\n»πρὸ ἡλίου« καὶ σελήνης καὶ πρὸ πάσης κτίσεως »τὸ ὄνομά σου«. Τῷ »κατ᾿ εἰκόνα θεοῦ ἐποίησεν αὐτούς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς« τὴν προβολὴν τὴν\nἀρίστην φασὶν οἱ Οὐαλεντινιανοὶ τῆς Σοφίας λέγεσθαι, ἀφ᾿ ἧς τὰ μὲν ἀρρενικὰ ἡ ἐκλογή. τὰ\nδὲ θηλυκὰ ἡ κλῆσις, καὶ τὰ μὲν ἀρρενικὰ ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτούς, τὸ\nδιαφέρον σπέρμα. οὕτως καὶ ἐπὶ τοῦ Ἀδὰμ τὸ μὲν\nἀρρενικὸν ἔμεινεν αὐτῷ, πᾶν δὲ τὸ θηλυκὸν σπέρμα ἀρθὲν ἀπ᾿ αὐτοῦ Εὔα γέγονεν, ἀφ᾿ ἧς αἱ θήλειαι, ὡς ἀπ᾿ ἐκείνου οἱ ἄρρενες. τὰ οὖν ἀρρενικὰ μετὰ τοῦ λόγου συνεστάλη, τὰ θηλυκὰ δὲ\nἀπανδρωθέντα ἑνοῦται τοῖς ἀγγέλοις καὶ εἰς πλήρωμα χωρεῖ. διὰ τοῦτο ἡ γυνὴ εἰς ἄνδρα\nμετατίθεσθαι λέγεται καὶ ἡ ἐνταῦθα ἐκκλησία εἰς ἀγγέλους. Καὶ ὅταν εἴπῃ ὁ ἀπόστολος »ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;« ὑπὲρ\nἡμῶν γάρ, φησίν, οἱ ἄγγελοι ἐβαπτίσαντο, ὧν ἐσμεν μέρη. νεκροὶ δὲ ἡμεῖς οἱ νεκρωθέντες τῇ συστάσει ταύτῃ, ζῶντες δὲ\nοἱ ἄρρενες οἱ μὴ μεταλαβόντες τῆς συστάσεως ταύτης. »εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ\nβαπτιζόμεθα;« ἐγειρόμεθα οὖν ἡμεῖς, ἰσάγγελοι τοῖς\nἄρρεσιν ἀποκατασταθέντες, τοῖς μέλεσι τὰ μέλη, εἰς ἕνωσιν.","english":"For in him the father made all things. Hence it is also said that he \"took the form of a slave,\" not only the flesh at the advent, but also the substance from the underlying matter; for substance is a slave, as being passive and subject to the active and most authoritative cause. For the saying, \"I begot you before the morning star,\" we understand thus of the first-created divine word, and \"before the sun\" and moon and before all creation \"your name.\" As for the phrase, \"He made them according to the image of God, he made them male and female,\" the Valentinians say that the best projection of Wisdom is spoken of, from which the masculine are the election, the feminine the calling; and they call the masculine angelic, the feminine themselves, the superior seed. Thus also in the case of Adam, the masculine remained with him, but all the feminine seed taken from him became Eve, from whom come the females, as from him the males. So the masculine were contracted with the word, while the feminine, having become manly, are united with the angels and proceed into the pleroma. For this reason the woman is said to be transformed into a man, and the church here into angels. And when the apostle says, \"Then what will those who are baptized for the dead do?\" For us, he says, the angels were baptized, of whom we are parts. And we are the dead, who have been deadened by this constitution, while the living are the males who did not partake of this constitution. \"If the dead do not rise, why are we baptized?\" So we rise, restored as equal to the angels to the males, the members to the members, into unity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"Here 'substance' (οὐσία) is contrasted with 'form' and identified as passive and slavish, reflecting Valentinian ontology where the lower substance is derived from the underlying matter (ὑποκειμένον).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μορφὴν δούλου λαβεῖν","severity":"info","text":"The phrase 'took the form of a slave' likely alludes to Philippians 2:7 (δούλου μορφήν), interpreted here as Christ's assumption not only of flesh but of passive substance.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ ἑωσφόρου ἐγέννησά σε","severity":"info","text":"The citation 'I begot you before the morning star' echoes Psalm 110:3 LXX (109:3), applied here to the first-created divine Logos, a Valentinian exegetical move.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Valentinian gender allegory","severity":"info","text":"Valentinians interpreted the Genesis creation of male and female as a projection of Wisdom: masculine = election (angelic), feminine = calling (themselves). This passage details the transformation of feminine into masculine as ascent to the pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτιζόμεθα;","severity":"info","text":"The rhetorical question 'If the dead do not rise, why are we baptized?' adapts 1 Corinthians 15:29, reinterpreting 'dead' as those deadened by material constitution, and baptism as a rite of resurrection to angelic equality.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Clement's Valentinian source","severity":"info","text":"Clement preserves Valentinian exegesis here, likely from a lost treatise, showing how they used Pauline and Psalm texts to support a gendered cosmology of spiritual ascent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ ἑωσφόρου ἐγέννησά σε' may be a composite citation; the exact source is uncertain. The identity of 'the first-created divine word' (πρωτόκτιστος θεοῦ λόγος) is ambiguous—possibly the Logos or a Valentinian Aeon."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"»οἱ βαπτιζόμενοι« δέ, φασίν, »ὑπὲρ [ἡμῶν] τῶν\nνεκρῶν« οἱ ἄγγελοί εἰσιν οἱ ὑπὲρ ἡμῶν βαπτιζόμενοι, ἵνα ἔχοντες καὶ ἡμεῖς τὸ ὄνομα μὴ\nἐπισχεθῶμεν κωλυθέντες εἰς τὸ πλήρωμα παρελθεῖν τῷ Ὅρῳ καὶ τῷ Σταυρῷ. διὸ καὶ ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους »εἰς λύτρωσιν\nἀγγελικήν«, τουτέστιν ἣν καὶ ἄγγελοι ἔχουσιν. ἵν᾿ ᾖ ὁ βεβαπτισμένος ὁ τὴν λύτρωσιν\nκομισάμενος τῷ αὐτῷ ὀνόματι. ᾧ καὶ ὁ ἄγγελος αὐτοῦ προβεβάπτισται. ἐβαπτίσαντο δὲ ἐν ἀρχῇ οἱ ἄγγελοι ἐν λυτρώσει τοῦ ὀνόματος\nτοῦ ἐπὶ τὸν Ἰησοῦν ἐν τῇ περιστερᾷ κατελθόντος καὶ λυτρωσαμένου αὐτόν. ἐδέησεν δὲ λυτρώσεως καὶ τῷ Ἰησοῦ, ἵνα μὴ κατασχεθῇ τῇ Ἐννοίᾳ\nᾗ ἐνετέθη τοῦ ὑστερήματος προ[σ]ερχόμενος διὰ τῆς Σοφίας, ὥς φησιν ὁ Θεόδοτος. Τὸν Παράκλητον οἱ ἀπὸ Οὐαλεντίνου τὸν Ἰησοῦν λέγουσιν. ὅτι πλήρης τῶν αἰώνων ἐλήλυθεν,\nὡς ἀπὸ τοῦ ὅλου προελθών. Χριστὸς γὰρ καταλείψας τὴν\nπροβαλοῦσαν αὐτὸν Σοφίαν εἰσελθὼν εἰς τὸ πλήρωμα ὑπὲρ τῆς ἔξω\nκαταλειφθείσης Σοφίας ᾐτήσατο τὴν βοήθειαν. καὶ ἐξ εὐδοκίας τῶν αἰώνων Ἰησοῦς\nπροβάλλεται παράκλητος τῷ παρελθόντι αἰῶνι. ἐν τύπῳ δὲ Παρακλήτου ὁ Παῦλος ἀναστάσεως\nἀπόστολος γέγονεν. αὐτίκα μετὰ τὸ πάθος τοῦ κυρίου\nκαὶ αὐτὸς ἀπεστάλη κηρύσσειν· διὸ καὶ καθ᾿ ἑ κά τερον ἐκήρυξε τὸν σωτῆρα,\nγεν ν ητὸν καὶ παθητὸν διὰ τοὺς ἀριστ ερ ούς, ὅτι τοῦτον γνῶναι\nδυνηθέντες κατὰ τὸν τόπον τοῦτον δεδίασιν, καὶ κατὰ τὸ πνευματικὸν ἐξ ἁγίου πνεύματος\nκαὶ παρθένου, ὡς οἱ δεξιοὶ ἄγγελοι γινώσκουσιν. ἰδίως γὰρ ἕκαστος γνωρίζει τὸν κύριον\nκαὶ οὐχ ὁμοίως πάντες »τὸ πρόσωπον τοῦ πατρὸς ὁρῶσιν\nοἱ ἄγγελοι τούτων·","english":"Those who are baptized,” they say, “for [us] the dead,” are the angels who are baptized for us, so that we, having the name, may not be hindered, prevented from entering the Pleroma by Horos and the Cross. Therefore, at the laying on of hands, they say at the end, “for angelic redemption,” that is, the redemption which the angels also have. So that the baptized person is the one who has obtained the redemption by the same name by which his angel has been previously baptized. The angels were baptized at the beginning in the redemption of the name which came down upon Jesus in the dove and redeemed him. Jesus also needed redemption, so that he might not be detained by the Ennoia in which he was placed, approaching the deficiency through Sophia, as Theodotus says. The followers of Valentinus call Jesus the Paraclete, because he came full of the Aeons, having proceeded from the Whole. For Christ, having left behind Sophia who projected him, entered the Pleroma and requested help for Sophia who was left outside. And by the consent of the Aeons, Jesus is projected as a Paraclete for the Aeon that had passed. In the place of the Paraclete, Paul became the apostle of the resurrection. Immediately after the passion of the Lord, he himself was sent to preach. Therefore, he preached the Savior in two ways: as generated and passible for the left-hand powers, because they, having been able to know him in this place, are afraid; and as spiritual, from the Holy Spirit and a virgin, as the right-hand angels know. For each one knows the Lord in a particular way, and not all alike; “the angels of these see the face of the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὁρῳ","severity":"info","text":"Horos (Ὅρος) is a Valentinian term for the limit or boundary that separates the Pleroma from the lower world; here it is paired with the Cross (Σταυρός) as an obstacle to entry.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παράκλητον","severity":"info","text":"Paraclete (Παράκλητος) is here identified with Jesus by the Valentinians, distinct from the Johannine usage; the term denotes a helper or advocate projected by the Aeons.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐννοίᾳ","severity":"info","text":"Ennoia (Ἔννοια) is a Valentinian hypostasis, often the first thought or intention of the Father; here it is the entity in which Jesus was placed, from which he needed redemption.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πρόσωπον τοῦ πατρὸς ὁρῶσιν","severity":"info","text":"The phrase “see the face of the Father” echoes a Valentinian interpretation of a biblical motif (cf. John 1:1, 1 Cor 13:12), though no direct citation is given.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is cited as the source for the claim that Jesus needed redemption to avoid detention by Ennoia; this reflects the Valentinian teacher Theodotus, whose excerpts Clement preserves.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προ[σ]ερχόμενος","severity":"caution","text":"The Greek text has προ[σ]ερχόμενος, with a bracketed sigma indicating a textual uncertainty; the sense is “approaching” the deficiency, but the exact reading is not fully secure.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'for [us] the dead' (ὑπὲρ [ἡμῶν] τῶν νεκρῶν) is ambiguous: the brackets indicate a textual supplement, and it is unclear whether 'us' is original or an insertion.","The identity of 'the angels of these' (οἱ ἄγγελοι τούτων) at the end is ambiguous; it may refer to the angels of the left-hand and right-hand powers just mentioned."],"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":52,"ref":"p52","source":"τῶν μικρῶν« τῶν ἐκλεκτῶν. τῶν ἐσομένων ἐν τῇ αὐτῇ κληρονομίᾳ καὶ\nτελειότητι. τάχα δὲ τὸ πρόσωπον ἔστι μὲν καὶ ὁ\nυἱός, ἔστι δὲ καὶ ὅσον καταληπτὸν τοῦ πατρὸς δι᾿ υἱοῦ δεδιδαγμένοι\nθεωροῦσι, τὸ δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ πατρός. Λέγουσιν οἱ Οὐαλεντινιανοὶ ὅτι ὃ κατὰ εἷς τῶν προφητῶν ἔσχεν πνεῦμα ἐξαίρετον εἰς\nδιακονίαν, τοῦτο ἐπὶ πάντας τοὺς τῆς ἐκκλησίας ἐξεχύθη· διὸ καὶ τὰ σημεῖα τοῦ πνεύματος,\nἰάσεις καὶ προφητεῖαι, διὰ τῆς ἐκκλησίας ἐπιτελοῦνται. ἀγνοοῦσι δὲ ὅτι ὁ Παράκλητος ὁ προσεχῶς ἐνεργῶν νῦν ἐν τῇ\nἐκκλησίᾳ τῆς αὐτῆς οὐσίας ἐστὶ καὶ δυνάμεως τῷ προσεχῶς ἐνεργήσαντι κατὰ τὴν παλαιὰν\nδιαθήκην. Τὸν ἄγγελον ὡρίσαντο οἱ ἀπὸ Οὐαλεντίνου λόγον ἀπαγγελίαν ἔχοντα τοῦ ὄντος. λέγουσι δὲ\nκαὶ τοὺς αἰῶνας ὁμωνύμως τῷ λόγῳ λόγους. οἱ\nἀπόστολοι, φησί, μετετέθησαν τοῖς δεκαδύο ζῳδίοις. ὡς γὰρ ὑπ᾿ ἐκείνων ἡ γένεσις\nδιοικεῖται, οὕτως ὑπὸ τῶν ἀποστόλων ἡ ἀναγέννησις ἐφ ορᾶται. Τὸ ὁρατὸν τοῦ Ἰησοῦ ἡ Σοφία καὶ ἡ Ἐκκλησία ἦν τῶν σπερμάτων τῶν διαφερόντων, ἣν\nἐστολίσατο διὰ τοῦ σαρκίου. ὥς φησιν ὁ Θεόδοτος· τὸ δὲ ἀόρατον τὸ ὄνομα, ὅπερ\nἐστὶν ὁ υἱὸς ὁ μονογενής. ὅθεν ὅταν εἴπῃ »ἐγώ εἰμι ἡ\nθύρα«, τοῦτο λέγει, ὅτι μέχρι τοῦ ὅρου οὗ εἰμι ἐγὼ ἐλεύσεσθε οἱ τοῦ διαφέροντος\nσπέρματος· ὅταν δὲ καὶ αὐτὸς εἰσέρχηται, καὶ τὸ\nσπέρμα συνεισέρχεται αὐτῷ εἰς τὸ πλήρωμα διὰ τῆς θύρας συναχθὲν καὶ εἰσαχθέν.","english":"of the small ones, the elect, of those who will be in the same inheritance and perfection. Perhaps the face is both the Son, and also as much of the Father as is comprehensible, whom those taught through the Son contemplate; the rest of the Father is unknowable. The Valentinians say that what each of the prophets individually received as a special spirit for service, this was poured out upon all the members of the church. Hence the signs of the spirit, healings and prophecies, are accomplished through the church. But they are ignorant that the Paraclete, who now directly works in the church, is of the same substance and power as the one who directly worked in the Old Testament. The followers of Valentinus defined the angel as a word having the announcement of that which is. They also say that the aeons are homonymously called words, like the Word. The apostles, they say, were transferred to the twelve zodiacal signs. For as generation is governed by those, so regeneration is overseen by the apostles. The visible aspect of Jesus was Sophia and the Church of the superior seeds, which he clothed himself with through the flesh, as Theodotus says; the invisible aspect is the Name, which is the only-begotten Son. Hence when he says, “I am the door,” he means this: that as far as the boundary where I am, you who are of the superior seed will come; but when he himself enters, the seed also enters together with him into the Pleroma, gathered and brought in through the door.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τῶν μικρῶν","severity":"info","text":"The phrase 'τῶν μικρῶν' (the small ones) likely refers to the elect or those of lesser spiritual status, contrasting with the 'superior seeds' mentioned later.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντινιανοί","severity":"info","text":"The Valentinians were a Gnostic Christian sect founded by Valentinus in the 2nd century. Their teachings often involved complex aeons and spiritual hierarchies.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ θύρα","severity":"info","text":"This is a clear allusion to John 10:9, where Jesus says 'I am the door.' The Valentinian interpretation here links the door to the boundary (Horos) and the entry into the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λέγουσιν οἱ Οὐαλεντινιανοί","severity":"info","text":"This passage shifts from a general statement about the elect to a series of Valentinian doctrines, each introduced by 'they say' or similar, indicating a compilation of excerpts.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παράκλητος","severity":"info","text":"Clement critiques the Valentinians for misunderstanding the Paraclete, likely referring to the Holy Spirit, and asserts its continuity from the Old Testament to the church.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν μικρῶν« τῶν ἐκλεκτῶν","severity":"caution","text":"The Greek text has a double genitive and a quotation mark after 'μικρῶν', which may indicate a textual corruption or a citation boundary. The translation treats it as a list, but the syntax is ambiguous.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μικρῶν« τῶν ἐκλεκτῶν' is syntactically unclear; it may be a citation or a list. The reading taken treats it as appositional.","The identity of 'the face' (τὸ πρόσωπον) is ambiguous; it is interpreted as both the Son and a comprehensible aspect of the Father."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"Ὁ ἱερεὺς εἰσιὼν ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου τό τε πέταλον ἀπετίθει παρὰ τῷ\nθυσιαστηρίῳ τοῦ θυμιάματος, αὐτὸς δὲ ἐν σιγῇ τὸ ἐν τῇ καρδίᾳ\nἐγκεχαραγμένον ὄνομα ἔχων εἰσῄει, δεικνὺς τὴν ἀπόθεσιν τοῦ καθάπερ πετάλου χρυσοῦ\nκαθαροῦ γενομένου καὶ κούφου διὰ τὴν κάθαρσιν, τοῦ ὥσπερ σώματος τῆς ψυχῆς [ἀπόθεσιν],\nἐν ᾧ ἐγκεχάρακτο τὸ γάνωμα τῆς θεοσεβείας, δι᾿ οὗ ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις\nἐγινώσκετο τὸ ὄνομα περικείμενος. ἀποτίθεται δὲ\nτοῦτο τὸ σῶμα, τὸ πέταλον τὸ ἀβαρὲς γενόμενον, ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου, ἐν\nτῷ νοητῷ κόσμῳ, ὅ ἐστι δεύτερον ὁλοσχερὲς καταπέτασμα τοῦ παντός, παρὰ τὸ θυσιαστήριον\nτοῦ θυμιάματος, παρὰ τοὺς λειτουργοὺς τῶν ἀναφερομένων εὐχῶν ἀγγέλους. γυμνὴ δὲ ἡ ψυχὴ ἐν δυνάμει τοῦ συνειδότος, οἶον\nσῶμα τῆς δυνάμεως γενομένη μεταβαίνει εἰς τὰ πνευματικά. λογικὴ τῷ ὄντι καὶ ἀρχιερατικὴ\nγενομένη, ὡς ἂν ἐμψυχουμένη ὡς εἰπεῖν ὑπὸ τοῦ λόγου προσεχῶς ἤδη, καθάπερ οἱ ἀρχάγγελοι\nτῶν ἀγγέλων ἀρχιερεῖς γενόμενοι καὶ τούτων πάλιν οἱ πρωτόκτιστοι. ποῦ δὲ ἔτι γραφῆς καὶ μαθήσεως κατόρθωμα τῇ ψυχῇ ἐκείνῃ τῇ\nκαθαρᾷ γενομένῃ, ὅπου καὶ ἀξιοῦται »πρόσωπον πρὸς πρόσωπον« θεὸν ὁρᾶν; τὴν γοῦν ἀγγελικὴν διδασκαλίαν ὑπερβᾶσα καὶ τὸ ὄνομα τὸ\nδιδασκόμενον ἐγγράφως ἐπὶ τὴν γνῶσιν καὶ κατάληψιν τῶν πραγμάτων ἔρχεται. οὐκέτι νύμφη. ἀλλ᾿ ἤδη λόγος γενόμενος καὶ παρὰ τῷ νυμφίῳ καταλύων μετὰ τῶν πρωτοκλήτων καὶ\nπρωτοκτίστων. φίλων μὲν δι᾿ ἀγάπην, υἱῶν δὲ διὰ τὴν διδασκαλίαν καὶ ὑπακοήν, ἀδελφῶν δὲ\nδιὰ τὸ τῆς γενέσεως κοινόν.","english":"The priest, entering within the second veil, would lay aside the petalon beside the altar of incense, and himself, bearing in silence the name engraved in the heart, would enter, indicating the laying aside of the petalon, as it were of pure gold, having become light through purification, the laying aside of the body, as it were, of the soul, in which was engraved the brightness of piety, through which, wearing the name, he was known to the principalities and powers. He lays aside this body, the petalon having become weightless, within the second veil, in the intelligible world, which is the second complete veil of the whole, beside the altar of incense, beside the angels, the ministers of the prayers that are borne upward. But the soul, naked, in the power of conscience, having become, as it were, the body of power, passes over into the spiritual things. Having become truly rational and high-priestly, as if ensouled, so to speak, by the Word directly now, just as the archangels become high priests of the angels, and again the first-created of these. But where is there still room for the correction of writing and learning for that soul which has become pure, where it is deemed worthy to see God “face to face”? For having surpassed the angelic teaching and the name taught in writing, it comes to the knowledge and comprehension of realities. No longer a bride, but having already become Word and lodging with the bridegroom among the first-called and first-created. Friends through love, sons through teaching and obedience, brothers through the commonality of origin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon is the gold plate worn by the Jewish high priest, inscribed with the Tetragrammaton. Here it symbolizes the purified body that the soul discards.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσωπον πρὸς πρόσωπον","severity":"info","text":"The phrase 'face to face' echoes Exodus 33:11 (LXX) where God speaks to Moses, and is used in Valentinian exegesis for direct contemplation of the divine.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεύτερον ὁλοσχερὲς καταπέτασμα","severity":"info","text":"The 'second complete veil' refers to the temple veil before the Holy of Holies, allegorized as the boundary of the intelligible world in Valentinian cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of high-priestly ritual, moving from the priest's action to the soul's ascent beyond angelic teaching to direct knowledge.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρωτόκτιστοι","severity":"info","text":"The 'first-created' are a Valentinian order of aeons, paralleled in Irenaeus (Haer. 1.1.3) and the Tripartite Tractate (NHC I,5).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement preserves Valentinian exegesis of temple ritual, later cited by Origen and Didymus the Blind in discussions of spiritual purification.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐν τῇ καρδίᾳ ἐγκεχαραγμένον ὄνομα' could refer either to the divine name engraved in the heart or to a secret name known only to the initiate; the text takes it as the former.","The clause 'γυμνὴ δὲ ἡ ψυχὴ ἐν δυνάμει τοῦ συνειδότος' is ambiguous: 'συνειδότος' may mean 'conscience' or 'co-knowledge' (syneidesis); the translation adopts 'conscience'."],"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":54,"ref":"p54","source":"ὥστε τὸ μὲν τῆς\nοἰκονομίας ἦν, τὸ πέταλον περικεῖσθαι καὶ μανθάνειν εἰς γνῶσιν, τὸ δὲ δυνάμεως. τὸ\nθεοφόρον γίνεσθαι τὸν ἄνθρωπον προσεχῶς ἐνεργούμενον ὑπὸ τοῦ κυρίου καὶ καθάπερ σῶμα\nαὐτοῦ γινόμενον. Τὸ »θεὸς ἀποδιδοὺς ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς ἀπειθοῦσι« φασὶν οἱ ἀπὸ\nΒασιλείδου κατὰ τὰς ἐνσωματώσεις, οἱ δὲ ἀπὸ Οὐαλεντίνου τοὺς τρεῖς τόπους δηλοῦσθαι τοὺς\nἀριστερούς, τετάρτην δὲ γενεὰν τὰ σπέρματα αὐτῶν, »ἔλεον δὲ ποιῶν εἰς χιλιάδας« ἐπὶ τὰ\nδεξιά. Ἡ Σιγή, φασί, μήτηρ οὖσα πάντων τῶν προβληθέντων ὑπὸ τοῦ Βάθους. ὃ μὲν οὐκ ἔσχεν\nεἰπεῖν, περὶ τοῦ ἀρρήτου σεσίγηκεν, ὃ δὲ κα τέλαβεν, τοῦτο ἀκατάληπτον προσηγόρευσεν. Εἶτα ἐκλαθόμενοι τῆς δόξης τοῦ θεοῦ παθεῖν αὐτὸν λέγουσιν ἀθέως. ὃ γὰρ συνεπάθησεν ὁ\nπατήρ, στερεὸς ὢν τῇ φύσει, φησὶν ὁ Θεόδοτος, καὶ ἀνένδοτος,\nἐνδόσιμον ἑαυτὸν παρασχών, ἵνα ἡ σιγὴ τοῦτο καταλάβῃ, πάθος ἐστίν. ἡ γὰρ συμπάθεια πάθος τινὸς διὰ πάθος ἑτέρου. ναὶ\nμὴν καὶ τοῦ πάθους γενομένου τὸ ὅλον συνεπάθησεν καὶ αὐτὸ εἰς διόρθωσιν τοῦ\nπαθόντος. Ἀλλὰ καὶ εἰ ὁ κατελθὼν εὐδοκία τοῦ ὅλου ἦν (»ἐν αὐτῷ γὰρ πᾶν τὸ πλήρωμα ἦν σωματικῶς«),\nἔπαθεν δὲ οὗτος, δῆλον ὅτι καὶ τὰ ἐν αὐτῷ σπέρματα συνέπαθεν, δι᾿ ὧν τὸ ὅλον καὶ τὸ πᾶν\nεὑρίσκεται πάσχον. ἀλλὰ καὶ διὰ τῆς τοῦ δωδεκάτου\nαἰῶνος πείσεως τὰ ὅλα παιδευθέντα, ὥς φασι, συνεπάθησεν. τότε γὰρ ἐπέγνωσαν ὅτι ὅ εἰσιν, χάριτι τοῦ πατρός εἰσιν, ὄνομα\nἀνωνόμαστον, μορφὴ καὶ γνῶσις. ὁ δὲ βουληθεὶς αἰὼν τὸ ὑπὲρ τὴν γνῶσιν λαβεῖν ἐν ἀγνωσίᾳ\nκαὶ ἀμορφίᾳ ἐγένετο. ὅθεν καὶ κένωμα γνώσεως\nεἰργάσατο, ὅπερ ἐστὶ σκιὰ τοῦ ὀνόματος·","english":"Thus the wearing of the petalon and learning for knowledge pertained to the economy, while becoming God-bearing, with the man being directly energized by the Lord and becoming like his body, pertained to power. The saying, \"God exacts punishment to the third and fourth generation upon the disobedient,\" is interpreted by the followers of Basilides in terms of reincarnations, while the followers of Valentinus understand it as indicating the three left-hand places, and the fourth generation as their seeds, and \"doing mercy for thousands\" as referring to the right-hand side. Silence, they say, is the mother of all that was projected from the Depth. What it could not express, it kept silent about concerning the ineffable; what it apprehended, it called incomprehensible. Then, forgetting the glory of God, they impiously say that he suffered. For what the Father sympathized with, being firm and unyielding by nature, says Theodotus, having made himself yielding so that Silence might apprehend it, is passion. For sympathy is the passion of one thing due to the passion of another. Indeed, when the passion occurred, the whole sympathized and itself contributed to the correction of the one who suffered. But if the one who descended was the good pleasure of the whole (for \"in him the entire pleroma was bodily\"), and this one suffered, it is clear that the seeds in him also sympathized, through which the whole and the all are found to be suffering. Moreover, through the suffering of the twelfth Aeon, all things, being disciplined as they say, sympathized. For then they recognized that what they are, they are by the grace of the Father—a nameless name, form, and knowledge. But the Aeon that willed to receive what is beyond knowledge fell into ignorance and formlessness. Hence it produced a void of knowledge, which is a shadow of the name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon is a gold plate worn by the Jewish high priest, here used allegorically for the body or material covering that the soul discards in ascent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδου","severity":"info","text":"The followers of Basilides interpreted divine punishment across reincarnations, a distinctive doctrine of their gnostic system.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντίνου","severity":"info","text":"Valentinians read the same saying as referring to the three left-hand places (material realms) and the fourth generation as seeds, contrasting right-hand mercy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σιγή","severity":"info","text":"Silence (Sigē) is a Valentinian aeonic principle, mother of all projections from the Depth (Bythos), associated with ineffability and incomprehensibility.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ γὰρ πᾶν τὸ πλήρωμα ἦν σωματικῶς","severity":"info","text":"This phrase, likely a Valentinian gloss on Colossians 2:9, asserts that the entire pleroma was bodily present in the descending savior.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is cited as a source for the Valentinian view that the Father's sympathy is a passion, contradicting orthodox divine impassibility.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ θεοφόρον γίνεσθαι' could mean either 'becoming God-bearing' (active) or 'being borne by God' (passive); the translation adopts the active sense.","The identity of 'the twelfth Aeon' is not specified; it likely refers to Sophia in Valentinian myth."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ὅπερ ἐστὶν υἱός, μορφὴ τῶν αἰώνων. οὕτως τὸ κατὰ\nμέρος ὄνομα τῶν αἰώνων ἀπώλεια ἐστὶ τοῦ ὀνόματος. Ἐν πληρώματι οὖν ἑνότητος οὔσης ἕκαστος τῶν αἰώνων ἴδιον ἔχει πλήρωμα, τὴν συζυγίαν. ὅσα οὖν ἐκ συζυγίας, φασί, προέρχεται, πληρώματά ἐστιν, ὅσα δὲ ἀπὸ ἑνός, εἰκόνες. ὅθεν ὁ Θεόδοτος τὸν Χριστὸν ἐξ ἐννοίας προελθόντα\nτῆς Σοφίας εἰκόνα τοῦ πληρώματος ἐκάλεσεν. οὗτος δὲ\nκαταλείψας τὴν μητέρα ἀνελθὼν εἰς τὸ πλήρωμα\nἐκράθη, ὥσπερ τοῖς ὅλοις, οὕτω δὲ καὶ τῷ Παρακλήτῳ. υἱόθετος μέντοι γέγονεν ὁ Χριστὸς\nὡς πρὸς τὰ πληρώματα ἐκλεκτὸς γενόμενος καὶ »πρωτότοκος« τῶν ἐνθάδε πραγμάτων. Ἔστιν οὖν ὁ λόγος οὗτος παράκουσμα τοῦ ἡμετέρου, ἐκ\nτοῦ ὑποκειμένου »πρωτότοκον« λέγοντος τὸν σωτῆρα, καὶ ἔστιν ὡσπερεὶ ῥίζα καὶ κεφαλὴ\nἡμῶν, ἡ δὲ ἐκκλησία καρποὶ αὐτοῦ. Χριστοῦ, φασί, τὸ ἀνοίκειον φυγόντος\nκαὶ συσταλέντος εἰς τὸ πλήρωμα, ἐκ τῆς μητρῴας γενομένου ἐννοίας, ἡ μήτηρ\nαὖθις τὸν τῆς οἰκονομίας προηγάγετο ἄρχοντα εἰς τύπον τοῦ φυγόντος αὐτὴν κατ᾿ ἐπιπόθησιν\nαὐτοῦ, κρείττονος ὑπάρχοντος, ὃς ἦν τύπος τοῦ πατρὸς τῶν ὅλων. διὸ καὶ ἥττων γίνεται, ὡς ἂν ἐκ πάθους τῆς ἐπιθυμίας\nσυνεστώς. ἐμυσάχθη μέντοι ἐνιδοῦσα τὴν ἀποτομίαν αὐτοῦ, ὥς φασιν αὐτοί. Ἀλλὰ καὶ αἱ εὐώνυμοι δυνάμεις. πρῶται προβληθεῖσαι τῶν δεξιῶν ὑπ᾿ αὐτῆς, ὑπὸ τῆς τοῦ\nφωτὸς παρουσίας οὐ μορφοῦνται, κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ Τόπου μορφωθῆναι. τῆς μητρὸς οὖν μετὰ τοῦ υἱοῦ καὶ τῶν σπερμάτων εἰσελθούσης εἰς τὸ πλήρωμα, τότε ὁ Τόπος τὴν ἐξουσίαν τῆς μητρὸς\nκαὶ τὴν τάξιν ἀπολήψεται, ἣν νῦν ἔχει ἡ μήτηρ.","english":"which is the Son, the form of the Aeons. Thus the partial name of the Aeons is the destruction of the name. In the Pleroma, therefore, since there is unity, each of the Aeons has its own pleroma, the syzygy. So then, whatever proceeds from a syzygy, they say, is a pleroma, but whatever proceeds from a single one is an image. Hence Theodotus called Christ, who proceeded from the Ennoia of Sophia, an image of the pleroma. And he, having left his mother and ascended into the pleroma, was mingled, both with the wholes and also with the Paraclete. Christ indeed became adopted, being chosen in relation to the pleromas and being the \"firstborn\" of the things here. This teaching, then, is a mishearing of our own, from the underlying text which calls the Savior \"firstborn,\" and he is, as it were, our root and head, while the church is his fruits. Christ, they say, having fled the unsuitable and having withdrawn into the pleroma, having come from the maternal Ennoia, the mother again brought forth the Ruler of the Economy in place of him who had fled her, according to her longing for him, since he was superior, who was a type of the Father of all. Hence he becomes inferior, as if composed from the passion of desire. She was disgusted, however, when she saw his severity, as they themselves say. But also the left-hand powers, first projected by her before the right-hand ones, are not formed by the presence of the light, but the left-hand ones were left behind to be formed by the Place. When the mother, then, together with the son and the seeds, enters into the pleroma, then the Place will receive the authority of the mother and the rank which the mother now holds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πλήρωμα","severity":"info","text":"The term πλήρωμα (pleroma) denotes the divine fullness or totality of aeons; here each aeon has its own pleroma as a syzygy, distinguishing collective and individual fullness.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συζυγία","severity":"info","text":"συζυγία (syzygy) refers to a paired union of aeons; products of syzygy are pleromas, while those from a single aeon are images, a key Valentinian distinction.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Theodotus, a Valentinian teacher, is cited for the idea that Christ, born from Sophia's Ennoia, is an image of the pleroma, reflecting Valentinian emanation theology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκον","severity":"info","text":"The term 'firstborn' (πρωτότοκον) echoes New Testament usage for Christ (e.g., Col 1:15, Rom 8:29), but here it is applied to Christ as a type of the Savior, with Clement noting a 'mishearing' of orthodox teaching.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement of Alexandria presents this Valentinian material as a 'mishearing' (παράκουσμα) of orthodox Christian teaching, framing the excerpt as a corrective reception of heretical doctrine.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τόπος","severity":"caution","text":"The term Τόπος (Place) is ambiguous: it may refer to a lower divine entity or a spatial realm; the text says it will receive the mother's authority, but its precise identity is unclear.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Τόπος' (Place) is ambiguous—whether a personified power or a region; the reading taken follows the Valentinian system as a subordinate entity.","The phrase 'τῆς μητρὸς οὖν μετὰ τοῦ υἱοῦ καὶ τῶν σπερμάτων' leaves unclear whether 'the son' is Christ or another figure; the reading taken assumes Christ as the son."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Ὁ Ἰησοῦς »τὸ φῶς« ἡμῶν, ὡς λέγει ὁ ἀπόστολος. ἑαυτὸν »κενώσας«, τουτέστιν ἐκτὸς τοῦ\nὍρου γενόμενος κατὰ Θεόδοτον, ἐπεὶ ἄγγελος ἦν τοῦ πληρώματος, τοὺς ἀγγέλους τοῦ\nδιαφέροντος σπέρματος συνεξήγαγεν ἑαυτῷ· καὶ αὐτὸς\nμὲν τὴν λύτρωσιν ὡς ἀπὸ πληρώματος προελθὼν εἶχεν, τοὺς δὲ ἀγγέλους εἰς διόρθωσιν τοῦ\nσπέρματος ἤγαγεν· ὡς γὰρ ὑπὲρ μέρους δέονται καὶ\nπαρακαλοῦσι καὶ δι᾿ ἡμᾶς κατεχόμενοι, σπεύδοντες εἰσελθεῖν, ἄφεσιν ἡμῖν αἰτοῦνται. ἵνα\nσυνεισέλθωμεν αὐτοῖς· σχεδὸν γὰρ ἡμῶν χρείαν\nἔχοντες, ἵνα εἰσέλθωσιν, ἐπεὶ ἄνευ ἡμῶν οὐκ ἐπιτρέπεται αὐτοῖς (διὰ τοῦτο γὰρ οὐδὲ ἡ\nμήτηρ συνελήλυθεν ἄνευ ἡμῶν, φασίν), εἰκότως ὑπὲρ ἡμῶν δέονται. Ἐν ἑνότητι μέντοι γε προεβλήθησαν οἱ ἄγγελοι ἡμῶν, φασίν, εἷς ὄντες, ὡς ἀπὸ ἑνὸς\nπροελθόντες. ἐπεὶ δὲ ἡμεῖς ἦμεν, οἱ μεμερισμένοι,\nδιὰ τοῦτο ἐβαπτίσατο ὁ Ἰησοῦς, τὸ ἀμέριστον μερισθῆναι, μέχρις ἡμᾶς ἑνώσῃ αὐτοῖς εἰς τὸ\nπλήρωμα, ἵνα ἡμεῖς, οἱ πολλοὶ ἓν γενόμενοι, [οἱ] πάντες τῷ ἑνὶ τῷ δι᾿ ἡμᾶς μερισθέντι\nἀνακραθῶμεν. Οἱ ἀπὸ Ἀδὰμ ἐξελθόντες οἱ μὲν δίκαιοι διὰ τῶν ἐκτισμένων τὴν ὁδὸν ποιούμενοι παρὰ τῷ\nΤόπῳ κατείχοντο κατὰ τοὺς Οὐαλεντινιανούς, οἱ δὲ ἕτεροι ἐν τῷ τοῦ σκότου ἐκτισμένῳ ἐν\nτοῖς ἀριστεροῖς, ἔχοντες συναίσθησιν τοῦ πυρός. Ποταμὸς ἐκπορεύεται πυρὸς ὑποκάτω τοῦ θρόνου τοῦ Τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ\nἐκτισμένου, ὅ ἐστιν ἡ γέεννα, ἀπὸ κτίσεως τοῦ πυρὸς ῥέοντος μὴ πληρουμένη· καὶ αὐτὸς δὲ\nὁ Τόπος πύρινός ἐστι. διὰ τοῦτο, φησί, καταπέτασμα\nἔχει, ἵνα μὴ ἐκ τῆς προσόψεως ἀναλωθῇ τὰ πνεύματα·","english":"Jesus is \"the light\" for us, as the apostle says. Having \"emptied\" himself, that is, having come outside the Horos according to Theodotus, since he was an angel of the Pleroma, he brought out with himself the angels of the superior seed. And he himself possessed the Redemption as one who had come forth from the Pleroma, but he led the angels to the correction of the seed. For as if on behalf of a part, they are in need and entreat, and being detained on our account, hastening to enter, they ask for release for us, so that we may enter together with them. For they almost have need of us in order to enter, since without us it is not permitted to them (for this reason, they say, not even the Mother has come together without us). Naturally, then, they entreat on our behalf. In unity, indeed, our angels were projected, they say, being one, as having come forth from one. But since we are the divided ones, for this reason Jesus was baptized, so that the undivided might be divided, until he unites us with them into the Pleroma, so that we, the many having become one, may all be mingled with the one who was divided for our sake. Those who came forth from Adam—the righteous ones, making their way through the created things, were detained in the Place according to the Valentinians, while the others were in the created realm of darkness on the left, having an awareness of the fire. A river of fire flows out from beneath the throne of the Place, and it streams into the void of the created realm, which is Gehenna, never being filled from the creation of the flowing fire; and the Place itself is fiery. For this reason, he says, it has a curtain, so that the spirits may not be consumed by the sight of it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς","severity":"info","text":"The phrase 'the light' (τὸ φῶς) echoes 1 John 1:5 or similar Johannine language, though the apostle is not named here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κενώσας","severity":"info","text":"The term 'emptied' (κενώσας) alludes to Philippians 2:7, where Paul speaks of Christ emptying himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὅρου","severity":"info","text":"Horos (Ὅρου) is a Valentinian term for the boundary or limit that separates the Pleroma from the lower world; here it is the point Christ crosses.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λύτρωσιν","severity":"info","text":"Redemption (λύτρωσιν) in Valentinian usage is a technical term for the salvific power or entity that comes from the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τόπος","severity":"info","text":"The Place (Τόπος) is a Valentinian designation for the Demiurge or the lower divine realm, often fiery and associated with judgment.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Christ's descent and the angels' role to a description of the fate of souls after Adam, then to the fiery river and the Place, marking a thematic transition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' in the first line is not specified; it may be Paul or John.","The phrase 'the undivided might be divided' (τὸ ἀμέριστον μερισθῆναι) is paradoxical and its precise Valentinian meaning is debated."],"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":57,"ref":"p57","source":"μόνος δὲ ὁ ἀρχάγγελος\nεἰσέρχεται πρὸς αὐτόν, οὗ κατ᾿ εἰκόνα καὶ ὁ ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν\nἁγίων εἰσῄει. ἔνθεν καὶ ὁ Ἰησοῦς παρακληθεὶς\nσυνεκαθέσθη τῷ Τόπῳ, ἵνα μένῃ τὰ πνεύματα καὶ μὴ προαναστῇ αὐτοῦ, καὶ ἵνα τὸν Τόπον\nἡμερώσῃ καὶ τῷ σπέρματι δίοδον εἰς πλήρωμα παράσχῃ. Ἡ μήτηρ προβαλοῦσα τὸν Χριστὸν ὁλόκληρον καὶ ὑπ᾿ αὐτοῦ καταλειφθεῖσα τοῦ λοιποῦ οὐκέτι\nοὐδὲν προέβαλεν ὁλόκληρον. ἀλλὰ τὰ δυνατὰ παρ᾿ αὑτῇ κατέσχεν, ὥστε καὶ τοῦ Τόπου καὶ τῶν\nκλητῶν [οὖν] τὰ ἀγγελικὰ αὐτὴ προβαλοῦσα παρ᾿ αὑτῇ κατέχει, τῶν ἐκλεκτῶν τῶν ἀγγελικῶν\nὑπὸ τοῦ ἄρρενος ἔτι πρότερον προβεβλημένων. Τὰ μὲν γὰρ δεξιὰ πρὸ τῆς τοῦ φωτὸς αἰτήσεως προηνέχθη ὑπὸ τῆς μητρός, τὰ δὲ σπέρματα\nτῆς ἐκκλησίας μετὰ τὴν τοῦ φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ ἄρρενος τὰ ἀγγελικὰ τῶν σπερμάτων\nπροεβάλ λ ετο. Τὰ διαφέροντα σπέρματά φησι μήτε ὡς πάθη, ὧν λυομένων συνελύθη\nἂν καὶ τὰ σπέρματα, μήτε ὡς κτίσιν προεληλυθέναι, ἀλλ᾿ ὡς τέκνα. ἀπαρτιζομένης γὰρ τῆς κτίσεως\nσυναπηρτίσθη ἂν καὶ τὰ σπέρματα· διὸ καὶ τὴν οἰκειότητα ἔχει πρὸς τὸ φῶς, ὃ πρῶτον\nπροήγαγεν, τουτέστι τὸν Ἰησοῦν, ὁ αἰτησάμενος τοὺς αἰῶνας Χριστός, ἐν ᾧ συνδιυλίσθη κατὰ\nδύναμιν καὶ τὰ σπέρματα τὰ συνελθόντα αὐτῷ εἰς τὸ πλήρωμα· διὸ[τι] πρὸ\nκαταβολῆς κόσμου εἰκότως λέγεται ἡ ἐκκλησία ἐκλελέχθαι. ἐν ἀρχῇ τοίνυν συνελογίσθημεν,\nφασί, καὶ ἐφανερώθημεν. διὰ τοῦτο ὁ σωτὴρ λέγει\n»λαμψάτω τὸ φῶς ὑμῶν«, μηνύων περὶ τοῦ φωτὸς τοῦ φανέντος καὶ μορφώσαντος, περὶ οὗ ὁ\nἀπόστολος λέγει·","english":"Only the archangel enters into him, in whose image also the high priest once a year entered into the holy of holies. Hence Jesus, having been called, sat together with the Place, so that the spirits might remain and not rise up before him, and so that he might tame the Place and provide a passage for the seed into the Pleroma. The Mother, having projected the Christ entire and having been abandoned by him, thereafter projected nothing entire. But she retained the powers within herself, so that she projects the angelic elements of the Place and of the called ones and retains them within herself, while the angelic elements of the elect had been projected earlier by the male. For the right-hand elements were brought forth by the Mother before the request for the light, but the seeds of the church after the request for the light, when the angelic elements of the seeds were projected by the male. The differing seeds, he says, have come forth neither as passions, whose dissolution would also dissolve the seeds, nor as a creation, but as children. For if the creation were being completed, the seeds would have been completed along with it; hence the seed has an affinity with the light, which the Christ who requested the aeons first brought forth, that is, Jesus, in which the seeds that came with him into the Pleroma were also strained through according to power; hence the church is rightly said to have been chosen before the foundation of the world. In the beginning, then, we were reckoned together, they say, and we were manifested. Therefore the Savior says, \"Let your light shine,\" indicating the light that appeared and gave form, concerning which the apostle says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Τόπος","severity":"info","text":"In Valentinian cosmology, 'Place' (Τόπος) is a technical term for the intermediate region between the Pleroma and the kenoma, often identified with the 'kenoma' itself or the 'void' that the Savior enters.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαμψάτω τὸ φῶς ὑμῶν","severity":"info","text":"The saying 'Let your light shine' is not a direct New Testament quotation but likely echoes Matthew 5:16 or a similar dominical logion, adapted to Valentinian exegesis of the light that gives form.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων","severity":"info","text":"The high priest's annual entry into the Holy of Holies on Yom Kippur (Leviticus 16) is used as a typological parallel for the archangel's unique access to the Place, a common Valentinian appropriation of Jewish temple imagery.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ μὲν γὰρ δεξιὰ ... τὰ δὲ σπέρματα","severity":"info","text":"The passage contrasts two stages of emanation: the 'right-hand' elements produced by the Mother before the request for light, and the 'seeds of the church' produced after, indicating a temporal and ontological hierarchy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡμερώσῃ","severity":"info","text":"The verb 'tame' (ἡμερώσῃ) for the Savior's action on the Place reflects Clement's excerpting of Theodotus' myth, where the Savior pacifies the hostile lower region, a motif later influential in Gnostic and Patristic cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνδιυλίσθη","severity":"caution","text":"The verb 'strained through' (συνδιυλίσθη) is rare and textually uncertain; it may imply a filtering or purification of the seeds along with Jesus into the Pleroma, but the exact sense is debated.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν κλητῶν [οὖν]' includes a bracketed 'οὖν' that may be a scribal insertion; the text is uncertain whether the angelic elements of the 'called' are distinct from those of the 'Place'.","The identity of 'the male' who projects the angelic elements of the elect is ambiguous: it may refer to the Father or to the Logos within the Pleroma."],"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":58,"ref":"p58","source":"»ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, τὸν τοῦ διαφόρου\nσπέρματος. ὅτε γὰρ ἐφωτίσθη ὁ ἄνθρωπος, τότε εἰς τὸν\nκόσμον ἦλθεν, τουτέστιν ἑαυτὸν ἐκόσμησεν, χωρίσας αὑτοῦ τὰ ἐπισκοτοῦντα καὶ\nσυναναμεμιγμένα αὐτῷ πάθη. καὶ τὸν Ἀδὰμ ὁ Δημιουργὸς Ἐννοίᾳ προσχὼν ἐπὶ τέλει τῆς\nδημιουργίας αὐτὸν προήγαγεν. Ὁ Σταυρὸς τοῦ ἐν πληρώματι Ὅρου σημεῖόν ἐστιν· χωρίζει γὰρ τοὺς ἀπίστους τῶν πιστῶν ὡς\nἐκεῖνος τὸν κόσμον τοῦ πληρώματος· διὸ καὶ τὰ\nσπέρματα ὁ Ἰησοῦς διὰ τοῦ σημείου ἐπὶ τῶν ὤμων βαστάσας εἰσάγει εἰς τὸ πλήρωμα. ὦμοι γὰρ\nτοῦ σπέρματος ὁ Ἰησοῦς λέγεται, κεφαλὴ δὲ ὁ Χριστός. ὅθεν εἴρηται· »ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι. οὐκ ἔστι μου\nἀδελφός.« ᾖρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ, ὅπερ ὁμοούσιον ἦν τῇ ἐκκλησίᾳ. Λέγουσιν οὖν ὅτι αἱ δεξιαὶ ᾔδεσαν τοῦ Ἰησοῦ καὶ τοῦ χριστοῦ τὰ ὀνόματα καὶ πρὸ τῆς\nπαρουσίας, ἀλλὰ τοῦ σημείου οὐκ ᾔδεσαν τὴν δύναμιν. καὶ δόντος πᾶσαν τὴν ἐξουσίαν τοῦ πατρός, συναινέσαντος δὲ καὶ τοῦ πληρώματος. ἐκπέμπεται »ὁ τῆς βουλῆς ἄγγελος«. καὶ γίνεται κεφαλὴ τῶν ὅλων μετὰ τὸν πατέρα· »πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα,\nθρόνοι, κυριότητες, βασιλεῖαι, θεότητες, λειτουργίαι·« »διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἔδωκεν αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα\nπᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι κύριος τῆς δόξης Ἰησοῦς Χριστὸς\nσωτήρ,« »ἀναβὰς αὐτὸς καὶ καταβάς· τὸ δὲ ἀνέβη τί\nἐστιν, εἰ μὴ ὅτι καὶ κατέβη;","english":"Who illuminates every man coming into the world,\" that is, of the different seed. For when the man was illuminated, then he came into the world, that is, he adorned himself, having separated from himself the passions that darken and are mingled with him. And the Demiurge, having attended to Ennoia, brought forth Adam at the end of his creation. The Cross is a sign of the Horos in the Pleroma; for it separates the unbelievers from the believers, as that one separates the world from the Pleroma; therefore Jesus, carrying the seeds through the sign upon his shoulders, introduces them into the Pleroma. For Jesus is called the shoulders of the seed, and Christ the head. Hence it is said: \"He who does not take up his cross and follow me is not my brother.\" So he took up the body of Jesus, which was consubstantial with the church. They say, then, that the right hands knew the names of Jesus and Christ even before the advent, but they did not know the power of the sign. And when the father had given all authority, and the Pleroma had consented, \"the angel of the council\" is sent forth. And he becomes the head of all things after the father; \"for in him were created all things visible and invisible, thrones, dominions, kingdoms, divinities, ministries\"; \"therefore God also exalted him and gave him a name above every name, so that every knee might bend and every tongue confess that Jesus Christ is Lord of Glory, Savior,\" \"he himself having ascended and descended; for what is the meaning of 'he ascended' if not that he also descended?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπέρματος","severity":"info","text":"The term 'seed' (σπέρματος) is a technical term in Valentinian cosmology for the spiritual elements that are to be saved and brought into the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι. οὐκ ἔστι μου ἀδελφός","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a variant of Jesus' words in Matthew 10:38 or a Valentinian adaptation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁ τῆς βουλῆς ἄγγελος","severity":"info","text":"The phrase 'angel of the council' likely refers to a Valentinian emanation, possibly the Logos or the Savior, sent forth by the Father with the consent of the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σταυρὸς τοῦ ἐν πληρώματι Ὅρου σημεῖόν ἐστιν","severity":"info","text":"The Cross is identified as a sign of the Horos (Boundary) in the Pleroma, separating believers from unbelievers, analogous to the Horos separating the world from the Pleroma.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα","severity":"info","text":"This quotation echoes Colossians 1:16, but the list of created entities (thrones, dominions, etc.) is expanded, reflecting Valentinian angelology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸν Ἀδὰμ ὁ Δημιουργὸς Ἐννοίᾳ προσχὼν","severity":"info","text":"The Demiurge's creation of Adam with attention to Ennoia (Thought) reflects a Valentinian myth where Ennoia is a female principle, possibly Sophia.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν τοῦ διαφόρου σπέρματος' is ambiguous: it may mean 'the different seed' or 'the seed of difference'.","The identity of 'the angel of the council' is not specified; it could be the Savior or another emanation."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς καὶ ἀναβὰς\nὑπεράνω τῶν οὐρανῶν.«\nἸδοῦσα δὲ αὐτὸν ἡ Σοφία ὅμοιον τῷ καταλιπόντι αὐτὴν φωτὶ ἐγνώρισεν καὶ προσέδραμεν καὶ\nἠγαλλιάσατο καὶ προσεκύνησεν, τοὺς δὲ ἄρρενας ἀγγέλους τοὺς σὺν αὐτῷ\nἐκπεμφθέντας θεασαμένη, κατῃδέσθη καὶ κάλυμμα ἐπέθετο. διὰ\nτούτου τοῦ μυστηρίου ὁ Παῦλος κελεύει τὰς γυναῖκας\n»φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους«. Εὐθὺς οὖν ὁ Σωτὴρ ἐπιφέρει αὐτῇ μόρφωσιν τὴν κατὰ γνῶσιν\nκαὶ ἴασιν τῶν παθῶν, δείξας ἀπὸ πατρὸς ἀγεννήτου τὰ ἐν πληρώματι καὶ τὰ μέχρι αὐτῆς· ἀποστήσας δὲ τὰ πάθη τῆς πεπονθυίας αὐτὴν μὲν ἀπαθῆ\nκατεσκεύασεν, τὰ πάθη δὲ διακρίνας ἐφύλαξεν, καὶ οὐχ ὥσπερ τὰ τῆς ἔνδον\nδιεφορήθη, ἀλλ᾿ εἰς οὐσίαν ἤγαγεν αὐτά τε καὶ τὰ τῆς δευτέρας διαθέσεως. οὕτως διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας ἡ Σοφία ἀπαθὴς γίνεται καὶ τὰ ἔξω\nκτίζεται. »πάντα γὰρ δι᾿ αὐτοῦ γέγονεν καὶ χωρὶς\nαὐτοῦ γέγονεν οὐδέν.«\nΠρῶτον οὖν ἐξ ἀσωμάτου πάθους καὶ συμβεβηκότος εἰς ἀσώματον\nἔτι τὴν ὕλην αὐτὰ μετήντλησεν καὶ μετέβαλεν, εἶθ᾿ οὕτως εἰς συγκρίματα καὶ σώματα· ἀθρόως γὰρ οὐσίαν ποιῆσαι τὰ πάθη οὐκ ἐνῆν· καὶ τοῖς σώμασι κατὰ φύσιν ἐπιτηδειότητα\nἐνεποίησεν. Πρῶτος μὲν οὖν δημιουργὸς ὁ Σωτὴρ γίνεται καθολικός. »ἡ δὲ Σοφία« δευτέρα »οἰκοδομεῖ\nοἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά«. καὶ πρῶτον πάντων προβάλλεται εἰκόνα τοῦ πατρὸς θεόν, δι᾿ οὗ ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν, τουτέστι »τὰ οὐράνια καὶ\nτὰ ἐπίγεια«, τὰ δεξιὰ καὶ τὰ ἀριστερά.","english":"The one who descended is the same who goes into the lowest parts of the earth and ascends above the heavens.  \n\nWhen Sophia saw him, like the light that had left her, she recognized him and ran to him, and rejoiced and worshipped; but when she saw the male angels sent out with him, she felt shame and put on a veil. Through this mystery Paul commands women \"to wear authority on their heads because of the angels.\" Immediately then the Savior brings to her a formation according to knowledge and a healing of the passions, having shown from the unbegotten Father the things in the Pleroma and those as far as herself. And having separated the passions from the one who had suffered, he rendered her passionless, but he preserved the passions after distinguishing them; and they were not dispersed like those of the interior, but he brought them and the things of the second disposition into substance. Thus through the Savior's manifestation Sophia becomes passionless, and the external things are created. \"For all things came into being through him, and without him nothing came into being.\"  \n\nFirst, then, from an incorporeal passion and an accident, he transferred and changed these into still incorporeal matter, and then in this way into compounds and bodies; for it was not possible to make substance from the passions all at once; and he implanted in the bodies a natural suitability. First, then, the Savior becomes the universal demiurge. \"But Sophia\" secondly \"builds a house for herself and sets up seven pillars.\" And first of all she projects an image of the Father, a god, through whom she made the heaven and the earth, that is, \"the heavenly and the earthly,\" the right and the left.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς καὶ ἀναβὰς ὑπεράνω τῶν οὐρανῶν","severity":"info","text":"The descent and ascent motif echoes the Savior's cosmic journey, linking the lower world and the Pleroma, a key Valentinian theme.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους","severity":"info","text":"Paul's command (1 Cor 11:10) is reinterpreted: the veil is a sign of shame before angels, not a social custom.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα γὰρ δι᾿ αὐτοῦ γέγονεν καὶ χωρὶς αὐτοῦ γέγονεν οὐδέν","severity":"info","text":"A paraphrase of John 1:3, adapted to Valentinian cosmology: the Savior as the Logos through whom all creation occurs.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ Σοφία ... οἰκοδομεῖ οἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά","severity":"info","text":"Alludes to Proverbs 9:1, where Sophia builds a house with seven pillars, here interpreted as the lower creation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφία","severity":"info","text":"Sophia is the fallen Aeon in Valentinian myth; her passion and separation generate matter, and the Savior restores her.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μόρφωσιν τὴν κατὰ γνῶσιν","severity":"info","text":"A technical Valentinian term: 'formation according to knowledge' is the Savior's act of giving Sophia intellectual structure, not just physical form.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δεξιὰ καὶ τὰ ἀριστερά' may refer to spatial or moral dualism in creation, but the text does not specify."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"οὗτος ὡς εἰκὼν πατρὸς πατὴρ γίνεται καὶ προβάλλει πρῶτον τὸν ψυχικὸν Χριστὸν υἱοῦ εἰκόνα,\nἔπειτα τοὺς ἀρχαγγέλους αἰώνων εἰκόνας, εἶτα ἀγγέλους ἀρχ αγγέλων ἐκ τῆς ψυχικῆς καὶ φωτεινῆς οὐσίας, ἥν φησιν ὁ προφητικὸς λόγος »καὶ πνεῦμα θεοῦ\nἐπεφέρετο ἐπάνω τῶν ὑδάτων«, κατὰ τὴν συμπλοκὴν τῶν δύο οὐσιῶν τῶν αὐτῷ πεποιημένων τὸ\nεἰλικρινὲς »ἐπιφέρεσθαι« εἰπών. τὸ δὲ ἐμβριθὲς καὶ ὑλικὸν ὑποφέρεσθαι, τὸ θολερὸν καὶ\nπαχυμερές. ἀσώματον δὲ καὶ ταύτην ἐν ἀρχῇ αἰνίσσεται\nτῷ φάσκειν »ἀόρατον«· οὔτε γὰρ ἀνθρώπῳ τῷ μηδέπω ὄντι ἀόρατος ἦν οὔτε τῷ θεῷ· ἐδημιούργει γάρ· ἀλλὰ τὸ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς ὧδέ πως\nἐξεφώνησεν. Διακρίνας δὲ ὁ Δημιουργὸς τὰ καθαρὰ ἀπὸ τοῦ ἐμβριθοῦς, ὡς ἂν ἐνιδὼν τὴν ἑκατέρου φύσιν,\nφῶς ἐποίησεν, τουτέστιν ἐφανέρωσεν καὶ εἰς φῶς καὶ ἰδέαν προσήγαγεν, ἐπεὶ τό γε ἡλιακὸν\nκαὶ οὐράνιον φῶς πολλῷ ὕστερον ἐργάζεται· καὶ ποιεῖ\n[ἐκ] τῶν ὑλικῶν τὸ μὲν ἐκ τῆς λύπης, οὐσιωδῶς κτίζων »πνευματικὰ τῆς πονηρίας, πρὸς ἃ ἡ πάλη ἡμῖν«· διὸ καὶ λέγει ὁ ἀπόστολος· »καὶ μὴ λυπεῖτε τὸ\nπνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε·« τὸ δὲ\nἐκ τοῦ φόβου τὰ θηρία, τὸ δὲ ἐκ τῆς ἐκ πλήξεως καὶ ἀπορίας τὰ στοιχεῖα τοῦ\nκόσμου. ἐν δὲ τοῖς τρισὶ στοιχείοις τὸ πῦρ\nἐναιωρεῖται καὶ ἐνέσπαρται καὶ ἐμφωλεύει καὶ ὑπὸ τούτων ἐξάπτεται καὶ τούτοις\nἐπαποθνῄσκει, μὴ ἔχον τόπον ἀποτακτὸν ἑαυτοῦ ὡς καὶ τὰ ἄλλα στοιχεῖα. ἐξ\nὧν τὰ συγκρίματα δημιουργεῖται. Ἐπεὶ δὲ οὐκ ἐγίνωσκεν τὴν δι᾿ αὑτοῦ ἐνεργοῦσαν οἰόμενος ἰδίᾳ δυνάμει δημιουργεῖν\nφιλεργὸς ὢν φύσει, διὰ τοῦτο εἶπεν ὁ ἀπόστολος·","english":"He becomes as an image of the father, a father, and first projects the psychic Christ as an image of the son, then the archangels as images of the aeons, then angels as images of the archangels, from the psychic and luminous substance, which the prophetic word calls \"and the spirit of God was borne over the waters,\" speaking of the pure as \"borne over\" according to the interweaving of the two substances made by him. The heavy and material is borne under, the turbid and thick. And it hints that this was incorporeal in the beginning by saying \"invisible\"; for it was invisible neither to man, who did not yet exist, nor to God, for he was creating; but it thus expressed its formless, shapeless, and figureless state. Having distinguished the pure from the heavy, as if observing the nature of each, the Demiurge made light, that is, he manifested and brought it to light and form, since the solar and heavenly light is produced much later; and from the material things he makes, on the one hand, from grief, substantially creating \"spiritual things of wickedness, against which is our struggle\"; whence the apostle says: \"and do not grieve the holy spirit of God, in which you were sealed\"; and from fear, the beasts; and from that which comes from shock and perplexity, the elements of the world. In the three elements, fire is suspended, scattered, and lurks, and is kindled by them and dies with them, not having a separate place of its own as the other elements do. From these, compounds are created. Since he did not know the one acting through him, thinking he was creating by his own power, being by nature industrious, for this reason the apostle said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸν Χριστὸν","severity":"info","text":"The 'psychic Christ' is a distinct entity in Valentinian theology, an intermediate figure between the material and the spiritual, not the incarnate Jesus of mainstream Christianity.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων","severity":"info","text":"A direct quotation of Genesis 1:2 (LXX), interpreted here as describing the separation of pure from heavy substance in the creation process.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ","severity":"info","text":"A paraphrase of Ephesians 4:30, adapted to the Valentinian context of spiritual struggle against the 'spiritual things of wickedness' created from grief.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημιουργὸς","severity":"info","text":"The Demiurge here is the Valentinian subordinate creator, ignorant of the higher power acting through him, a key theme in Gnostic cosmology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a systematic hierarchy: psychic Christ, archangels, angels, then the creation of material elements from emotions (grief, fear, shock), reflecting Valentinian emanation theory.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τῆς λύπης","severity":"caution","text":"The phrase 'from grief' is ambiguous: it may refer to a specific Valentinian concept of a substance derived from Sophia's passion, or to a more general emotional source of matter.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one acting through him' (the Demiurge) is not specified; it may be Sophia or the higher God.","The phrase 'spiritual things of wickedness' is unclear in its precise referent—possibly demonic forces or material passions."],"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":"»ὑπετάγη τῇ ματαιότητι τοῦ κόσμου, οὐχ\nἑκών, ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπ᾿ ἐλπίδι, ὅτι καὶ αὐτὸς\nἐλευθερωθήσεται«, ὅταν συλλεγῇ τὰ σπέρματα τοῦ θεοῦ. τεκμήριον δὲ μάλιστα τοῦ ἀκουσίου τὸ εὐλογεῖν τὸ σάββατον καὶ τὴν ἀπὸ τῶν πόνων\nἀνάπαυσιν ὑπερασπάζεσθαι. »Λαβὼν χοῦν ἀπὸ τῆς γῆς«, οὐ τῆς ξηρᾶς, ἀλλὰ τῆς πολυμεροῦς καὶ ποικίλης ὕλης μέρος,\nψυχὴν γεώδη καὶ [ὑλικὴν ἐτεκτήνατο ἄλογον καὶ τῇ τῶν θηρίων ὁμοούσιον· οὗτος\nὁ »κατ᾿ εἰκόνα« ἄνθρωπος. ὁ δὲ »καθ᾿\nὁμοίωσιν« τὴν αὐτοῦ τοῦ Δημιουργοῦ ἐκεῖνός ἐστιν, ὃν εἰς τοῦτον »ἐνεφύσησέν« τε καὶ\nἐνέσπειρεν, ὁμοούσιόν τι αὐτῷ δι᾿ ἀγγέλων ἐνθείς· καθὸ μὲν ἀόρατός ἐστι καὶ ἀσώματος, τὴν οὐσίαν αὐτοῦ »πνοὴν ζωῆς« προσεῖπεν, μορφωθὲν\nδὲ »ψυχὴ ζῶσα« ἐγένετο, ὅπερ εἶναι καὶ αὐτὸς ἐν ταῖς προφητικαῖς γραφαῖς ὁμολογεῖ. Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ, ψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ ὅλῳ ὅλος συνών,\nἀρρήτῳ δυνάμει θεοῦ· ὅθεν ἐν τῷ παραδείσῳ, τῷ τετάρτῳ οὐρανῷ, δημιουργεῖται· ἐκεῖ γὰρ χοϊκὴ σὰρξ οὐκ ἀναβαίνει, ἀλλ᾿ ἦν τῇ ψυχῇ\nτῇ θείᾳ οἷον σὰρξ ἡ ὑλική. ταῦτα σημαίνει »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν\nμου«, τὴν θείαν ψυχὴν αἰνίσσεται τὴν ἐγκεκρυμμένην τῇ σαρκὶ καὶ στερεὰν\nκαὶ δυσπαθῆ καὶ δυνατωτέραν, »καὶ σὰρξ ἐκ τῆς σαρκός μου«, τὴν ὑλικὴν ψυχὴν σῶμα οὖσαν\nτῆς θείας ψυχῆς. περὶ τούτων τῶν δυεῖν καὶ ὁ σωτὴρ\nλέγει φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα τὸ ψυχικὸν ἐν\nγεέννῃ ἀπολέσαι«.","english":"He was subjected to the vanity of the world, not willingly, but through the one who subjected him, in hope that he himself also will be freed, when the seeds of God are gathered. The strongest evidence of his unwillingness is that he blesses the Sabbath and greatly cherishes rest from labors. \"Taking dust from the earth\"—not the dry earth, but a part of the manifold and variegated matter—he fashioned a soul that is earthy and irrational, consubstantial with that of beasts; this is the \"according to image\" man. But the \"according to likeness\" man is that of the Demiurge himself, whom he \"breathed into\" and sowed into this one, placing something consubstantial with himself through angels; insofar as he is invisible and incorporeal, he called his substance \"breath of life,\" but when formed it became \"living soul,\" which he himself acknowledges in the prophetic writings. So there is a man within a man, a psychic man within a choic man, not part with part, but whole with whole united, by an ineffable power of God; hence he is created in paradise, the fourth heaven, for choic flesh does not ascend there, but the material was like flesh to the divine soul. These things signify \"this now bone from my bones\"—it hints at the divine soul hidden in the flesh, solid, impassible, and more powerful—\"and flesh from my flesh\"—the material soul being the body of the divine soul. Concerning these two, the Savior says that one must fear the one who can destroy this soul and this psychic body in Gehenna.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπέρματα τοῦ θεοῦ","severity":"info","text":"The phrase 'seeds of God' is a Valentinian term for the elect, the pneumatic seeds sown into the world that will be gathered at the end.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβὼν χοῦν ἀπὸ τῆς γῆς","severity":"info","text":"Alludes to Genesis 2:7 (LXX: 'καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς'), but Clement reinterprets 'dust' as variegated matter, not dry earth.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κατ᾿ εἰκόνα / καθ᾿ ὁμοίωσιν","severity":"info","text":"The distinction between 'according to image' and 'according to likeness' reflects a common Valentinian exegesis of Genesis 1:26-27, where the image is the lower, psychic man and the likeness the higher, pneumatic one.","cites":[],"named_sources":["Irenaeus Against Heresies 1.5.5"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ","severity":"info","text":"This sentence summarizes the preceding dual anthropology: the psychic man (pneumatic seed) is wholly within the choic man, not part by part but whole by whole, united by divine power.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου","severity":"info","text":"Quotes Genesis 2:23 (LXX: 'καὶ εἶπεν ὁ Αδαμ· τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου'), but Clement interprets 'bone' as the divine soul hidden in flesh and 'flesh' as the material soul serving as its body.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα τὸ ψυχικὸν ἐν γεέννῃ ἀπολέσαι","severity":"caution","text":"The Greek is ambiguous: 'this soul and this psychic body' may refer to the lower, material soul and its body, but the referent of 'this' is unclear; the translation follows the Valentinian distinction between two souls.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ταύτην τὴν ψυχὴν' could refer either to the material soul or the divine soul; the context suggests the material soul that can be destroyed in Gehenna."],"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":62,"ref":"p62","source":"Τοῦτο τὸ σαρκίον »ἀντίδικον« ὁ σωτὴρ εἶπεν καὶ ὁ Παῦλος »νόμον ἀντιστρατευόμενον τῷ\nνόμῳ τοῦ νοός μου«, καὶ »δῆσαι« παραινεῖ καὶ »ἁρπάσαι ὡς ἰσχυροῦ τὰ σκεύη«, τοῦ\nἀντιπολεμοῦντος τῇ οὐρανίῳ ψυχῇ. ὁ σωτήρ, καὶ »ἀπηλλάχθαι αὐτοῦ« παραινεῖ »κατὰ τὴν\nὁδόν, μὴ τῇ φυλακῇ περιπέσωμεν καὶ τῇ κολάσει«· ὁμοίως δὲ καὶ »εὐνοεῖν« αὐτῷ, μὴ τρέφοντας καὶ ῥωννύντας τῇ τῶν\nἁμαρτημάτων ἐξουσίᾳ, ἀλλ᾿ ἐντεῦθεν νεκροῦντας ἤδη καὶ ἐξίτηλον ἀποφαίνοντας ἀποχῇ τῆς\nπονηρίας, ἵνα ἐν τῇ διαλύσει ταύτῃ διαφορηθὲν καὶ διαπνεῦσαν λάθῃ, ἀλλὰ μὴ καθ᾿ αὑτό\nτινος ὑποστάσεως λαβόμενον, τὴν ἰσχὺν ἔχῃ παράμονον ἐν τῇ διὰ πυρὸς διεξόδῳ. Τοῦτο » ζιζάνιον« ὀνομάζεται συμφυὲς τῇ ψυχῇ, τῷ χρηστῷ σπέρματι, τοῦτο καὶ σπέρμα τοῦ\nδιαβόλου ὡς ὁμοούσιον ἐκείνῳ καὶ ὄφις καὶ διαπτερνιστὴς καὶ λῃστὴς ἐπιτιθέμενος κεφαλῇ\nβασιλέως. ἔσχεν δὲ ὁ Ἀδὰμ ἀδήλως αὐτῷ ὑπὸ τῆς\nΣοφίας ἐνσπαρὲν τὸ σπέρμα τὸ πνευματικὸν εἰς τὴν ψυχήν· »διαταγείς«, φησί, »δι᾿ ἀγγέλων\nἐν χειρὶ μεσίτου· ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν· ὁ δὲ\nθεὸς εἶς ἐστιν.« δι᾿ ἀγγέλων οὖν τῶν ἀρρένων τὰ σπέρματα ὑπηρετεῖται τὰ εἰς γένεσιν\nπροβληθέντα ὑπὸ τῆς Σοφίας, καθὸ ἐγχωρεῖ γίνεσθαι. ἅτε γὰρ Δημιουργὸς ἀδήλως κινούμενος ὑπὸ τῆς Σοφίας οἴεται αὐτοκίνητος εἶναι ὁμοίως\nκαὶ οἱ ἄνθρωποι. πρῶτον οὖν σπέρμα πνευματικὸν τὸ ἐν\nτῷ Ἀδὰμ προέβαλεν ἡ Σοφία, ἵνα ᾖ τὸ ὀστοῦν. ἡ λογικὴ καὶ οὐρανία ψυχή, μὴ κενή, ἀλλὰ\nμυελοῦ γέμουσα πνευματικοῦ. Ἀπὸ δὲ τοῦ Ἀδὰμ τρεῖς φύσεις γεννῶνται, πρώτη μὲν ἡ ἄλογος. ἧς ἦν Κάιν, δευτέρα δὲ ἡ λογικὴ καὶ ἡ δικαία, ἧς ἦν Ἄβελ· τρίτη δὲ ἡ\nπνευματική.","english":"This fleshly body the Savior called \"adversary,\" and Paul \"a law warring against the law of my mind,\" and he exhorts to \"bind\" it and \"seize its vessels as of a strong opponent\" who wars against the heavenly soul. The Savior also exhorts to \"be rid of it along the way, lest we fall into prison and punishment\"; likewise to \"be well-disposed\" toward it, not by feeding and strengthening it with the power of sins, but by already mortifying it here and rendering it extinct through abstinence from wickedness, so that in this dissolution it may be dispersed and dissipate unnoticed, rather than, having taken on some substance of its own, retain persistent strength in the passage through fire. This is called \"tare,\" grown together with the soul, with the good seed; this is also the seed of the devil, as being of the same substance as him, and a serpent, and a heel-biter, and a robber attacking the head of a king. Adam had the spiritual seed sown invisibly into his soul by Wisdom: \"It was arranged,\" it says, \"through angels in the hand of a mediator; the mediator belongs to no one; God is one.\" Through the male angels, then, the seeds projected by Wisdom for generation are ministered, insofar as it is possible for them to come to be. For the Demiurge, moved invisibly by Wisdom, thinks himself self-moved; similarly also men. First, then, Wisdom projected the spiritual seed in Adam, so that it might be the bone—the rational and heavenly soul, not empty, but full of spiritual marrow. From Adam three natures are generated: first the irrational, of which Cain was; second the rational and just, of which Abel was; third the spiritual.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σαρκίον","severity":"info","text":"The diminutive σαρκίον (\"little flesh\") is used pejoratively for the body as the adversary of the soul, echoing Valentinian anthropology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου","severity":"info","text":"Paul's phrase \"a law warring against the law of my mind\" is not a direct NT quotation but a paraphrase of Rom 7:23 or Gal 5:17, adapted to Valentinian dualism.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ζιζάνιον","severity":"info","text":"The term \"tare\" (ζιζάνιον) alludes to the Parable of the Tares (Matt 13:24–30), here reinterpreted as the evil seed co-growing with the soul in Valentinian myth.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον οὖν σπέρμα πνευματικὸν τὸ ἐν τῷ Ἀδὰμ προέβαλεν ἡ Σοφία","severity":"info","text":"This sentence marks a shift from ethical exhortation to aetiological myth: Wisdom's projection of the spiritual seed into Adam initiates the threefold generation of natures.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὀστοῦν","severity":"info","text":"The identification of the spiritual seed as \"bone\" (ὀστοῦν) with marrow recalls the Valentinian exegesis of Gen 2:21–22, where the bone symbolizes the inner, pneumatic element.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δι᾿ ἀγγέλων οὖν τῶν ἀρρένων τὰ σπέρματα ὑπηρετεῖται","severity":"caution","text":"The phrase \"through the male angels\" is textually secure but theologically ambiguous: it may reflect a Valentinian hierarchy of aeons or a later scribal gloss on gender.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mediator' (μεσίτης) is unclear: possibly Christ, the Demiurge, or a distinct Valentinian aeon.","The phrase 'the mediator belongs to no one; God is one' may be a fragment from a lost Valentinian source."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ἧς ἦν Σήθ. καὶ ὁ μὲν χοϊκός ἐστι »κατ᾿\nεἰκόνα«. ὁ δὲ ψυχικὸς »καθ᾿ ὁμοίωσιν« θεοῦ, ὁ δὲ πνευματικὸς κατ᾿ ἰδίαν, ἐφ᾿ οἷς τρισὶν\nἄνευ τῶν ἄλλων παίδων τοῦ Ἀδὰμ εἴρηται· »αὕτη ἡ βίβλος γενέσεως ἀνθρώπων.« ὅτι δὲ πνευματικὸς ὁ Σήθ, οὔτε ποιμαίνει οὔτε γεωργεῖ, ἀλλὰ\nπαῖδα καρποφορεῖ, ὡς τὰ πνευματικά· καὶ τοῦτον, ὃς »ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα\nκυρίου«, ἄνω βλέποντα. οὗ »τὸ πολίτευμα ἐν οὐρανῷ«, τοῦτον ὁ κόσμος οὐ χωρεῖ. Τοῖς τρισὶν ἀσωμάτοις ἐπὶ τοῦ Ἀδὰμ τέταρτον ἐπενδύεται ὁ χοϊκὸς τοὺς »δερματίνους\nχιτῶνας«. οὔτ᾿ οὖν ἀπὸ τοῦ πνεύματος οὔτ᾿ οὖν ἀπὸ\nτοῦ ἐμφυσήματος σπείρει ὁ Ἀδάμ· θεῖα γὰρ ἄμφω. καὶ δι᾿ αὐτοῦ μέν, οὐχ ὑπ᾿ αὐτοῦ δέ, προβάλλεται ἄμφω· τὸ δὲ ὑλικὸν αὐτοῦ ἐνεργὸν\nεἰς σπέρμα καὶ γένεσιν, ὡς ἂν τῷ σπέρματι συγκεκραμένον καὶ ταύτης ἐν ζωῇ τῆς ἁρμονίας\nἀποστῆναι μὴ δυνάμενον. κατὰ τοῦτο πατὴρ ἡμῶν ὁ Ἀδάμ. »ὁ πρῶτος[δ᾿] ἄνθρωπος ἐκ γῆς\nχοϊκός«. εἰ δὲ καὶ ἐκ ψυχικοῦ ἔσπειρεν καὶ ἐκ πνευματικοῦ\nκαθάπερ ἐξ ὑλικοῦ, πάντες ἂν ἴσοι καὶ δίκαιοι ἐγεγόνεισαν καὶ ἐν πᾶσιν ἂν ἡ διδαχὴ ἦν. διὰ τοῦτο πολλοὶ μὲν οἱ ὑλικοί, οὐ πολλοὶ δὲ οἱ ψυχικοί· σπάνιοι δὲ οἱ πνευματικοί. τὸ μὲν οὖν πνευματικὸν\nφύσει σῳζόμενον. τὸ δὲ ψυχικὸν αὐτεξούσιον ὂν ἐπιτηδειότητα ἔχει πρός τε πίστιν καὶ\nἀφθαρσίαν καὶ πρὸς ἀπιστίαν καὶ φθορὰν κατὰ τὴν οἰκείαν αἵρεσιν, τὸ δὲ ὑλικὸν φύσει\nἀπόλλυται. ὅταν οὖν τὰ ψυχικὰ »ἐγκεντρισθῇ τῇ\nκαλλιελαίῳ« εἰς πίστιν καὶ ἀφθαρσίαν καὶ μετάσχῃ »τῆς πιότητος τῆς\nἐλαίας«. καὶ ὅταν »εἰσέλθῃ τὰ ἔθνη«. τότε »οὕτω πᾶς Ἰσραὴλ σωθήσεται«.","english":"Of whom Seth was. And the earthy man is \"according to the image.\" The psychic man is \"according to the likeness\" of God, and the pneumatic man is according to his own [nature], concerning which three, apart from the other children of Adam, it is said: \"This is the book of the generation of men.\" And that Seth is pneumatic, he neither shepherds nor tills the soil, but bears a child as fruit, like the spiritual things; and this one, who \"hoped to invoke the name of the Lord,\" looking upward. His \"citizenship is in heaven,\" the world does not contain him. To the three incorporeal [elements] in Adam, the earthy one puts on as a fourth the \"leather tunics.\" So Adam sows neither from the spirit nor from the breath; for both are divine. And through him, but not by him, both are projected; but his material [part] is active for seed and generation, as being blended with the seed and unable to depart from this harmony in life. According to this, Adam is our father. \"The first man is from earthy earth.\" But if he had sown from the psychic and from the pneumatic as from the material, all would have been equal and righteous, and the teaching would have been in all. For this reason, the many are the material, not many are the psychic; the pneumatic are rare. The pneumatic, then, is saved by nature. The psychic, being self-determined, has capacity both for faith and incorruption and for unbelief and corruption according to its own choice, while the material perishes by nature. When, therefore, the psychic [elements] are \"grafted into the wild olive\" for faith and incorruption and partake \"of the richness of the olive.\" And when \"the nations enter.\" Then \"thus all Israel will be saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χοϊκός","severity":"info","text":"The term χοϊκός (earthy) is a technical designation for the lowest human type, derived from χοῦς (dust), and is contrasted with ψυχικός and πνευματικός.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικός","severity":"info","text":"The term ψυχικός (psychic) denotes the intermediate human type, possessing free will and capacity for either faith or unbelief, as distinct from the earthy and pneumatic.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη ἡ βίβλος γενέσεως ἀνθρώπων","severity":"info","text":"The phrase 'This is the book of the generation of men' echoes Genesis 5:1 (LXX: 'This is the book of the generation of men'), but is adapted to refer to Seth and his line.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου","severity":"info","text":"The phrase 'hoped to invoke the name of the Lord' alludes to Genesis 4:26 (LXX: 'then they began to call upon the name of the Lord'), applied here to Seth.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δερματίνους χιτῶνας","severity":"info","text":"The 'leather tunics' refer to a Valentinian myth where the earthy body is a garment added to the three incorporeal elements (spirit, breath, psychic) in Adam, symbolizing material embodiment.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγκεντρισθῇ τῇ καλλιελαίῳ","severity":"info","text":"The grafting imagery ('grafted into the wild olive') derives from Romans 11:17-24, where Paul uses the olive tree as a metaphor for Israel and the inclusion of the nations.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three incorporeal' elements in Adam is not fully specified; the text likely refers to the Valentinian triad of spirit (πνεῦμα), breath (ἐμφύσημα), and psychic (ψυχικόν).","The phrase 'when the nations enter' is ambiguous; it may refer to eschatological inclusion of Gentiles into salvation, but the exact referent 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":64,"ref":"p64","source":"Ἰσραὴλ δὲ ἀλληγορεῖται ὁ πνευματικὸς ὁ ὀψόμενος τὸν θεὸν ὁ\nτοῦ πιστοῦ Ἀβραὰμ υἱὸς γνήσιος ὁ »ἐκ τῆς ἐλευθέρας«. οὐχ ὁ »κατὰ σάρκα«, ὁ ἐκ τῆς δούλης\nτῆς Αἰγυπτίας. Γίνεται οὖν ἐκ τῶν γενῶν τῶν τριῶν τοῦ μὲν μόρφωσις τοῦ πνευματικοῦ, τοῦ δὲ μετάθεσις\nτοῦ ψυχικοῦ ἐκ δουλείας εἰς ἐλευθερίαν. Μετὰ τὴν τοῦ θανάτου τοίνυν βασιλείαν μεγάλην μὲν καὶ εὐπρόσωπον τὴν ἐπαγγελίαν\nπεποιημένην. οὐδὲν δὲ ἧττον διακονίαν θανάτου γεγενημένην. πάσης ἀπειπούσης ἀρχῆς καὶ\nθεότητος ὁ μέγας ἀγωνιστὴς Ἰησοῦς [Χριστὸς] ἐν ἑαυτῷ δυνάμει τὴν ἐκκλησίαν ἀναλαβών. τὸ\nἐκλεκτὸν καὶ τὸ κλητόν, τὸ μὲν παρὰ τῆς τεκούσης τὸ\nπνευματικόν, τὸ δὲ ἐκ τῆς οἰκονομίας τὸ ψυχικόν. [ὃ] ἀνέσωσεν καὶ ἀνήνεγκεν ἅπερ\nἀνέλαβεν, καὶ δι᾿ αὐτῶν καὶ τὰ τούτοις ὁμοούσια. »εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· εἰ ἡ ῥίζα ἁγία. καὶ οἱ κλάδοι.«\nΣπέρμα μὲν οὖν πρῶτον τὸ παρὰ τῆς τεκούσης ἐνεδύσατο, οὐ χωρηθείς. ἀλλὰ χωρήσας αὐτὸ\nδυνάμει. ὃ κατὰ μικρὸν μορφοῦται διὰ γνώσεως· κατὰ\nδὲ τὸν Τόπον γενόμενος εὗρεν Ἰησοῦς Κριστὸν ἐνδύσασθαι τὸν προκεκηρυγμένον, ὃν\nκατήγγελλον οἱ προφῆται καὶ ὁ νόμος. ὄντα εἰκόνα τοῦ Σωτῆρος. ἀλλὰ καὶ οὗτος ὁ ψυχικὸς Χριστός. ὃν ἐνεδύσατο, ἀόρατος ἦν. ἔδει δὲ τὸν εἰς κόσμον ἀφικνούμενον. ἐφ᾿ ᾧτε ὀφθῆναι, κρατηθῆναι, πολιτεύσασθαι, καὶ\nαἰσθητοῦ σώματος ἀνέχεσθαι. σῶμα τοίνυν αὐτῷ\nὑφαίνεται ἐκ τῆς ἀφανοῦς ψυχικῆς οὐσίας, δυνάμει δὲ θείας ἐκγατασκευῆς εἰς αἰσθητὸν\nκόσμον ἀφιγμένον.","english":"Israel is allegorized as the spiritual man who will see God, the genuine son of faithful Abraham, \"from the free woman,\" not the one \"according to the flesh,\" from the Egyptian slave woman. Thus, from the three races, there occurs the formation of the spiritual man and the transposition of the psychic man from slavery to freedom. After the kingdom of death, then, having made a great and fair-faced promise, it has nonetheless become a service of death. When every beginning and divinity had renounced, the great contestant Jesus [Christ], having taken up the church in himself by power—the elect and the called—the spiritual from the mother, the psychic from the economy, he saved and raised up what he had taken up, and through them also those of like substance. \"For if the firstfruit is holy, so is the whole batch; if the root is holy, so are the branches.\"\n\nNow, he first put on the seed from the mother, not being contained by it, but containing it by power. This is gradually formed through knowledge. And according to the Place, having come into being, Jesus Christ found that he had to put on the one proclaimed beforehand, whom the prophets and the law announced, being an image of the Savior. But this psychic Christ, whom he put on, was invisible. Yet it was necessary for the one arriving into the world, in order to be seen, grasped, to live as a citizen, and to endure a perceptible body. Therefore, a body is woven for him from the invisible psychic substance, by power of divine construction, having arrived into the perceptible world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματικὸς","severity":"info","text":"The term 'pneumatic' (πνευματικὸς) denotes the spiritual man, contrasted with the psychic and material, central to Valentinian anthropology.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῆς ἐλευθέρας","severity":"info","text":"The phrase 'from the free woman' alludes to Galatians 4:22-23, where Paul contrasts Isaac (from free Sarah) with Ishmael (from slave Hagar).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ψυχικὸς Χριστός","severity":"info","text":"The 'psychic Christ' is a distinct figure in Valentinian theology, a lower, invisible Christ who is an image of the higher Savior, associated with the psychic realm.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from allegorical interpretation of Israel to a complex Christological narrative involving the Savior's assumption of the church and the weaving of a perceptible body.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα","severity":"info","text":"The maxim about firstfruit and batch echoes 1 Corinthians 15:20-23, adapted to Valentinian soteriology of like substance.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπειπούσης","severity":"caution","text":"The verb ἀπειπούσης (renounced) is textually uncertain; some manuscripts read ἀπειπούσης (renounced) or ἀποπειπούσης (rejected), affecting the sense of divine withdrawal.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸν Τόπον' (according to the Place) is ambiguous: it may refer to a Valentinian technical term for a spiritual realm or a specific cosmological location.","The identity of 'the mother' (τῆς τεκούσης) is unclear—possibly Sophia or a higher aeonic principle."],"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":65,"ref":"p65","source":"Τὸ οὖν »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ« τὴν τοῦ σώματος τοῦ κυρίου\nγένεσιν λέγει, »δύναμις δὲ ὑψίστου ἐπισκιάσει σοι« τὴν μόρφωσιν δηλοῖ τοῦ\nθεοῦ, ἣν ἐνετύπωσεν τῷ σώμα τι ἐν τῇπαρθένῳ. Ὅτι μὲν οὖν αὐτὸς ἕτερος ἦν ὧν ἀνείληφεν. δῆλον ἐξ ὧν ὁμολογεῖ· »ἐγὼ ἡ ζωή, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.«\nτὸ δὲ πνευματικόν, ὃ ἀνείληφεν, καὶ τὸ ψυχικὸν\nοὕτως ἐμφαίνει· »τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν ἐν σοφίᾳ.« σοφίας μὲν\nγὰρ τὸ πνευματικὸν δεῖται, μεγέθους δὲ τὸ ψυχικόν. διὰ δὲ τῶν ἐκρυέντων ἐκ τῆς πλευρᾶς ἐδήλου ταῖς ἐκρύσεσι τῶν παθῶν ἀπὸ τῶν ἐμπαθῶν\nἀπαθεῖς γενομένας τὰς οὐσίας σεσῶσθαι. καὶ ὅταν λέγῃ\n»δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι«, ὡς περὶ ἄλλου\nφαίνεται λέγων, δηλονότι τοῦ ἐμπαθοῦς. καὶ »προάξω\nὑμᾶς« λέγει »τῇ τρίτῃ τῶν ἡμερῶν εἶς τὴν Γαλιλαίαν«· αὐτὸς γὰρ προάγει πάντα. καὶ τὴν\nἀφανῶς σῳζομένην ψυχὴν ἀναστήσειν ᾐνίσσετο καὶ ἀποκαταστήσειν οὗ νῦν προάγει. ἀπέθανεν δὲ ἀποστάντος τοῦ καταβάντος ἐπ᾿ αὐτῷ ἐπὶ τῷ Ἰορδάνῃ\nπνεύματος, οὐκ ἰδίᾳ γενομένου, ἀλλὰ συσταλέντος, ἵνα καὶ ἐνεργήσῃ ὁ θάνατος, ἐπεὶ πῶς\nτῆς ζωῆς παρούσης ἐν αὐτῷ ἀπέθανεν τὸ σῶμα; οὕτω γὰρ ἂν καὶ αὐτοῦ τοῦ σωτῆρος ὁ θάνατος\nἐκράτησεν ἄν, ὅπερ ἄτοπον. δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη· ἀποθανόντος γὰρ τοῦ σώματος καὶ κρατήσαντος αὐτὸ τοῦ θανάτου,\nἀναστείλας τὴν ἐπελθοῦσαν ἀκτῖνα τῆς δυνάμεως ὁ σωτὴρ ἀπώλεσε μὲν τὸν θάνατον. τὸ δὲ\nθνητὸν σῶμα ἀποβαλὼν πάθη ἀνέστησεν. τὰ ψυχικὰ μὲν\nοὖν οὕτως ἀνίσταται καὶ ἀνασῴζεται. πιστεύσαντα δὲ τὰ πνευματικὰ ὑπὲρ ἐκεῖνα σῴζεται.","english":"Therefore, \"the Holy Spirit will come upon you\" refers to the generation of the Lord's body, and \"the power of the Most High will overshadow you\" indicates the formation of God, which he imprinted upon the body in the virgin. That he himself was other than what he assumed is clear from what he confesses: \"I am the life, I am the truth, I and the Father are one.\" The spiritual element which he assumed, and the psychic element, he indicates thus: \"The child grew and advanced in wisdom.\" For the spiritual requires wisdom, while the psychic requires magnitude. Through the streams from the side, he signified that the substances, having become impassible through the efflux of passions from the passible ones, are saved. And when he says, \"The Son of Man must be rejected, insulted, crucified,\" he appears to speak of another, evidently the passible one. And he says, \"I will lead you on the third day into Galilee\"; for he himself leads all things. And he intimated that he would raise the invisibly saved soul and restore it to where he now leads. He died when the spirit that descended upon him at the Jordan withdrew, not having become his own, but having been contracted, so that death might act, for how could the body die while life was present in it? For thus death would have prevailed even over the Savior himself, which is absurd. Death was outwitted by a stratagem: when the body died and death had seized it, the Savior, by sending forth the ray of power that had come upon him, destroyed death. And having cast off the mortal body, he raised up the passions. The psychic elements are thus raised and restored. The spiritual elements, having believed, are saved beyond those.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ","severity":"info","text":"The quotation 'the Holy Spirit will come upon you' echoes Lk 1:35, where the angel tells Mary of the Spirit's coming; the following phrase 'the power of the Most High will overshadow you' adapts Lk 1:35 (δύναμις ὑψίστου ἐπισκιάσει σοι).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ἡ ζωή, ἐγὼ ἡ ἀλήθεια, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"The confession 'I am the life, I am the truth, I and the Father are one' combines Jn 14:6 (ἐγώ εἰμι ἡ ἀλήθεια) and Jn 10:30 (ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν), with 'life' perhaps from Jn 11:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ δὲ παιδίον ηὔξανεν καὶ προέκοπτεν ἐν σοφίᾳ","severity":"info","text":"The phrase 'the child grew and advanced in wisdom' is not a direct biblical quotation but likely alludes to Lk 2:40-52, where the child Jesus grows in wisdom; the Valentinian reading distinguishes spiritual (wisdom) from psychic (magnitude).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ἀποδοκιμασθῆναι, ὑβρισθῆναι, σταυρωθῆναι","severity":"info","text":"The saying 'the Son of Man must be rejected, insulted, crucified' is not verbatim in the NT but condenses passion predictions (e.g., Mk 8:31, Mt 20:18-19, Jn 19:16-18); the text interprets it as referring to the passible element, not the Savior himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προάξω ὑμᾶς τῇ τρίτῃ τῶν ἡμερῶν εἶς τὴν Γαλιλαίαν","severity":"info","text":"The promise 'I will lead you on the third day into Galilee' is not a canonical saying but may reflect a Valentinian tradition of resurrection appearances; 'third day' alludes to the resurrection (cf. 1 Cor 15:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δόλῳ δὲ ὁ θάνατος κατεστρατηγήθη","severity":"info","text":"The notion that death was 'outwitted by a stratagem' (δόλῳ κατεστρατηγήθη) reflects a Valentinian theme of the Savior's deception of death, paralleled in the Gospel of Philip (NHC II,3) and Irenaeus (Haer. 1.24.4).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the identity of 'the spirit that descended upon him at the Jordan' (πνεύματος) is ambiguous: it may refer to the Holy Spirit or to a distinct pneumatic element in Valentinian Christology; the passage takes the latter view."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"»ἐνδύματα γάμων« τὰς ψυχὰς λαβόντα.\n\nΚάθηται μὲν οὖν ὁ ψυχικὸς Χριστὸς ἐν δεξιᾷ τοῦ Δημιουργοῦ. καθὸ καὶ ὁ Δαβὶδ λέγει »κάθου ἐκ δεξιῶν μου« καὶ τὰ ἑξῆς. κάθηται δὲ μέχρι συντελείας. »ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν«. ἐξεκέντησαν δὲ τὸ\nφαινόμενον, ὃ ἦν σὰρξ τοῦ ψυχικοῦ. »ὀστοῦν γὰρ αὐτοῦ οὐ συντριβήσεται« φησί· καθάπερ ἐπὶ\nτοῦ Ἀδὰμ τὴν ψυχὴν ὀστοῦν ἠλληγόρησεν ἡ προφητεία. αὐτὴ γὰρ ἡ ψυχὴ τοῦ Χριστοῦ πάσχοντος τοῦ σώματος ἑαυτὴν εἰς τὰς χεῖρας τοῦ πατρὸς\nπαρακατέθετο. τὸ δ᾿ ἐν τῷ ὀστέῳ πνευματικὸν οὐκέτι παρακατατίθεται, ἀλλ᾿ αὐτὸς\nσῴζει. Ἡ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν κυριακῇ, ἐν ὀγδοάδι, ἣ κυριακὴ ὀνομάζεται, παρὰ\nτῇ μητρί, ἐχόντων τὰς ψυχάς, τὰ ἐνδύματα. ἄχρι συντελείας. αἱ δὲ ἄλλαι πισταὶ ψυχαὶ παρὰ\nτῷ Δημιουργῷ, περὶ δὲ τὴν συντέλειαν ἀναχωροῦσι καὶ αὗται εἰς ὀγδοάδα. εἶτα τὸ δεῖπνον τῶν γάμων κοινὸν πάντων τῶν σῳζομένων, ἄχρις\nἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ. Τὸ δὲ ἐντεῦθεν ἀποθέμενα τὰ πνευματικὰ τὰς ψυχὰς ἅμα τῇ\nμητρὶ κομιζομένῃ τὸν νυμφίον. κομιζόμενα καὶ αὐτὰ τοὺς νυμφίους τοὺς ἀγγέλους ἑαυτῶν. εἰς τὸν νυμφῶνα ἐντὸς τοῦ Ὅρου εἰσίασι καὶ πρὸς τὴν τοῦ πατρὸς ὄψιν ἔρχονται, αἰῶνες\nνοεροὶ γενόμενα. εἰς τοὺς νοεροὺς καὶ αἰωνίους γάμους τῆς συζυγίας. Ὁ δὲ τοῦ δείπνου μὲν »ἀρχιτρίκλινος«, τῶν γάμων δὲ παράνυμφος, »τοῦ νυμφίου δὲ φίλος,\nἑστὼς ἔμπροσθεν τοῦ νυμφῶνος, ἀκούων τῆς φωνῆς τοῦ νυμφίου, χαρᾷ χαίρει«. τοῦτο αὐτοῦ »τὸ πλήρωμα τῆς χαρᾶς« καὶ τῆς ἀναπαύσεως.","english":"Having taken the souls as 'wedding garments.'\"\n\nNow the psychic Christ sits on the right of the Demiurge, as David says, \"Sit at my right hand,\" and so forth. And he sits until the consummation, \"so that they may see the one whom they pierced.\" They pierced the visible, which was the flesh of the psychic. \"For his bone will not be broken,\" it says, just as in the case of Adam the prophecy allegorized the soul as a bone. For the soul of Christ, when the body suffered, entrusted itself to the hands of the Father. But the spiritual element in the bone is no longer entrusted, but he himself preserves it.\n\nNow the rest of the spirituals is on the Lord's day, in the Ogdoad, which is called the Lord's day, with the Mother, having the souls, the garments, until the consummation. But the other faithful souls are with the Demiurge, and around the consummation they too withdraw into the Ogdoad. Then the wedding feast is common to all who are saved, until everything is equalized and recognizes each other. And from there, the spirituals, having laid aside the souls, together with the Mother who brings the bridegroom, themselves bring their own bridegrooms, the angels, and enter the bridal chamber within Horos, and come to the vision of the Father, becoming intellectual aeons, into the intellectual and eternal marriages of the syzygy.\n\nAnd the \"master of the feast\" of the dinner, and the \"best man\" of the wedding, \"the friend of the bridegroom, standing before the bridal chamber, hearing the voice of the bridegroom, rejoices with joy.\" This is \"the fullness of his joy\" and rest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸς Χριστὸς","severity":"info","text":"The 'psychic Christ' is a distinct figure in Valentinian cosmology, the lower Christ of the Demiurge's creation, as opposed to the spiritual Christ. The term differentiates levels of being in the pleromatic hierarchy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου","severity":"info","text":"A paraphrase of Psalm 110:1 (LXX 109:1), 'Sit at my right hand,' applied here to the psychic Christ's position beside the Demiurge until the consummation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν","severity":"info","text":"An allusion to John 19:37, 'that they may see the one whom they pierced,' reinterpreted as the piercing of the visible flesh of the psychic Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀστοῦν","severity":"info","text":"The allegory of the soul as a 'bone' derives from a Valentinian exegesis of Genesis 2:21-22, where Adam's rib (bone) is taken as the soul. Here the psychic Christ's bone is the soul, and the spiritual element within it is preserved by Christ himself.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὀγδοάς","severity":"info","text":"The Ogdoad is the eighth sphere, the intermediate realm between the hebdomad (seven planetary spheres) and the pleroma. It is the place of rest for spirituals and, at the consummation, for faithful souls, before the final ascent.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὅρος","severity":"info","text":"Horos is the Valentinian boundary or limit that separates the pleroma from the lower world. Entering the bridal chamber 'within Horos' signifies crossing into the divine fullness.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'master of the feast' (ἀρχιτρίκλινος) and 'best man' (παράνυμφος) is not specified; they may refer to the Demiurge or another angelic figure."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Ὁ σωτὴρ τοὺς ἀποστόλους ἐδίδασκεν, τὰ μὲν πρῶτα τυπικῶς καὶ μυστικῶς, τὰ δὲ ὕστερα\nπαραβολικῶς καὶ ᾐνιγμένως, τὰ δὲ τρίτα σαφῶς καὶ γυμνῶς κατὰ μόνας. »Οτε ἦμεν ἐν τῇ σαρκί«, φησὶν ὁ ἀπόστολος, ὥσπερ ἔξω τοῦ σώματος ἤδη λαλῶν. σάρκα οὖν\nλέγειν αὐτόν φησιν ἐκείνην τὴν ἀσθένειαν, τὴν ἀπὸ τῆς ἄνω γυναικὸς προβολήν. καὶ ὅταν ὁ σωτὴρ πρὸς Σαλώμην λέγῃ μέχρι τότε εἶναι θάνατον,\nἄχρις ἂν αἱ γυναῖκες τίκτωσιν, οὐ τὴν γένεσιν κακίζων ἔλεγεν, ἀναγκαίαν οὖσαν διὰ τὴν\nσωτηρίαν τῶν πιστευόντων· δεῖ γὰρ εἶναι τὴν γένεσιν\nταύτην, ἄχρις ἂν τὸ σπέρμα προ[σ]ενεχθῇ τὸ\nπρολελογισμένον· ἀλλὰ περὶ τῆς ἄνω θηλείας αἰνίττεται, ἧς τὰ πάθη κτίσις γέγονεν τῆς καὶ\nτὰς ἀμόρφους οὐσίας προβαλ[λ]ούσης, δι᾿ ἣν καὶ ὁ κύριος κατῆλθεν, ἀπὸ μὲν τοῦ πάθους\nἡμᾶς ἀποσπάσων, ἑαυτῷ δὲ εἰσποιησόμενος. Ἄχρι μὲν γὰρ ἦμεν τῆς θηλείας μόνης τέκνα, ὡς ἂν αἰσχρᾶς συζυγίας, ἀτελῆ καὶ νήπια καὶ\nἄφρονα καὶ ἀσθενῆ καὶ ἄμορφα, οἷον ἐκτρώματα προ[σ]ενεχθέντα, τῆς γυναικὸς ἦμεν τέκνα,\nὑπὸ δὲ τοῦ σωτῆρος μορφωθέντες ἀνδρὸς καὶ νυμφῶνος γεγόναμεν τέκνα. ῾Π Εἱμαρμένη ἐστὶ σύνοδος πολλῶν καὶ ἐναντίων δυνάμεων, αὗται δέ εἰσιν ἀόρατοι καὶ\nἀφα νεῖς, ἐπιτροπεύουσαι τὴν τῶν ἄστρων φορὰν καὶ δι᾿ ἐκείνων\nπολιτευόμεναι. καθὸ γὰρ ἕκαστον αὐτῶν ἔφθακεν τῇ τοῦ\nκόσμου κινήσει συναναφερόμενον, τῶν κατ᾿ αὐτὴν τὴν ῥοπὴν γεννωμένων εἴληχεν τὴν\nἐπικράτειαν, ὡς αὑτοῦ τέκνων. Διὰ τῶν ἀπλανῶν τοίνυν καὶ πλανωμένων ἄστρων αἱ ἐπὶ τούτων ἀόρατοι δυνάμεις\nἐποχούμεναι ταμιεύουσι τὰς γενέσεις καὶ ἐπισκοποῦσι·","english":"The Saviour taught the apostles, first typologically and mystically, later parabolically and enigmatically, and thirdly clearly and nakedly in private. \"When we were in the flesh,\" says the apostle, speaking as if already outside the body. He says that he calls that flesh the weakness, the projection from the woman above. And when the Saviour says to Salome that death exists until then, until women give birth, he was not disparaging generation, which is necessary for the salvation of the believers; for this generation must exist until the seed that was preordained is brought forth. But he is alluding to the female above, whose passions have become creation, which also projects the formless substances, on account of which the Lord came down, to draw us away from passion and to adopt us to himself. For as long as we were children of the female alone, as of a shameful union, we were imperfect, infantile, foolish, weak, and formless, like abortions brought forth, we were children of the woman; but having been formed by the Saviour, we have become children of the man and of the bridal chamber. Fate is a conjunction of many and opposing powers; these are invisible and imperceptible, governing the motion of the stars and administering through them. For according as each of them has arrived, borne along with the motion of the cosmos, it has obtained the dominion over those born at that very moment, as its own children. Through the fixed and wandering stars, therefore, the invisible powers mounted upon them manage and oversee the births.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ μὲν πρῶτα ... τὰ δὲ ὕστερα ... τὰ δὲ τρίτα","severity":"info","text":"The passage opens with a threefold division of the Saviour's teaching method, progressing from typological-mystical to parabolic-enigmatic to clear-naked. This triadic structure is characteristic of Valentinian pedagogy.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε ἦμεν ἐν τῇ σαρκί","severity":"info","text":"The phrase 'When we were in the flesh' is attributed to 'the apostle' (Paul). It likely echoes Gal 3:28 or 2 Cor 4:14, but the exact source is uncertain; the Valentinian exegesis reinterprets 'flesh' as weakness from the female above.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σάρκα ... τὴν ἀσθένειαν, τὴν ἀπὸ τῆς ἄνω γυναικὸς προβολήν","severity":"info","text":"'Flesh' is glossed as 'weakness' and as a 'projection from the woman above.' This reflects the Valentinian concept of the lower Sophia (the 'female above') whose passions generate the material world.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλώμην","severity":"info","text":"The reference to Jesus speaking to Salome alludes to a non-canonical dialogue, possibly the Gospel of Thomas or another Valentinian source. The saying about death and childbirth is reinterpreted as referring to the upper female (Sophia).","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Εἱμαρμένη","severity":"info","text":"'Fate' (Εἱμαρμένη) is defined as a conjunction of many opposing powers that govern the stars and control births. This aligns with Gnostic astrological determinism, where fate is a lower cosmic force to be overcome.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προ[σ]ενεχθῇ ... προ[σ]ενεχθέντα","severity":"caution","text":"The text has bracketed sigmas in προ[σ]ενεχθῇ and προ[σ]ενεχθέντα, indicating editorial restoration. The reading 'brought forth' is standard, but the manuscript may have had a variant spelling or abbreviation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' quoted is not specified; it may be Paul, but the exact verse is unclear.","The source of the Salome saying is not identified; it may be from a lost Valentinian gospel.","The phrase 'seed that was preordained' (τὸ προλελογισμένον) is ambiguous: it could refer to a specific elect group or a cosmic principle."],"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":68,"ref":"p68","source":"τὰ δὲ ἄστρα αὐτὰ μὲν οὐδὲν ποιεῖ, δείκνυσι δὲ τὴν ἐνέργειαν τῶν κυρίων δυνάμεων, ὥσπερ\nκαὶ ἡ τῶν ὀρνίθων πτῆσις σημαίνει τι, οὐχὶ ποιεῖ. Τὰ τοίνυν δεκαδύο ζῴδια καὶ οἱ ταῦτα ἐπιόντες ἑπτὰ ἀστέρες τοτὲ μὲν συνοδεύοντες, τοτὲ\nδὲ ὑπαπαντῶντες, ἀνατέλλοντες δύνοντες * * . οὗτοι, πρὸς τῶν δυνάμεων κινούμενοι, κίνησιν τῆς οὐσίας δηλοῦσιν εἰς γένεσιν τῶν ζῴων καὶ\nτὴν τῶν περιστάσεων τροπήν. διάφοροι δ᾿ εἰσὶν καὶ οἱ\nἀστέρες καὶ αἱ δυνάμεις, ἀγαθοποιοὶ κακοποιοί, δεξιοὶ ἀριστεροί, ὧν κοινὸν τὸ\nτικτόμενον· ἕκαστον δὲ δι᾿ αὐτῶν γίνεται κατὰ καιρὸν τὸν ἴδιον, τοῦ\nδυναστεύοντος τὰ κατὰ φύσιν ἀποτελοῦντος, τὸ μὲν ἐν ἀρχῇ, τὸ δὲ ἐπὶ τέλει. Ἀπὸ ταύτης τῆς στάσεως καὶ μάχης τῶν δυνάμεων ὁ κύριος ἡμᾶς ῥύεται καὶ παρέχει τὴν\nεἰρήνην ἀπὸ τῆς τῶν δυνάμεων καὶ τῆς τῶν ἀγγέλων παρατάξεως, ἣν οἳ μὲν ὑπὲρ ἡμῶν, οἳ δὲ\nκαθ᾿ ἡμῶν παρατάσσονται. οἳ μὲν γὰρ στρατιώταις\nἐοίκασι, συμμαχοῦντες ἡμῖν, ὡς ἂν ὑπηρέται θεοῦ, οἳ δὲ λῃσταῖς· ὁ γὰρ πονηρὸς οὐ παρὰ\nβασιλέως ἐζώσατο λαβὼν τὴν μάχαιραν, ἑαυτῷ δὲ ἐξ ἀπονοίας ἁρπάσας. Διὰ δὴ τοὺς ἀντικειμένους, οἳ διὰ τοῦ σώματος καὶ τῶν ἐκτὸς ἐπιβατεύουσι τῆς ψυχῆς καὶ\nἐνεχυράζουσιν εἰς δουλείαν, οἱ [δὲ] δεξιοὶ οὔκ εἰσιν ἱκανοὶ παρακολουθοῦντες σῴζειν καὶ\nφυλάσσειν ἡμᾶς. οὐ γάρ εἰσι τέλεον προνοητικοί,\nὥσπερ ὁ ἀγαθὸς ποιμήν, ἀλλὰ μισθωτῷ παραπλήσιος ἕκαστος, τὸν λύκον ὁρῶντι προσιόντα καὶ\nφεύγοντι καὶ οὐ προθύμῳ τὴν ψυχὴν ὑπὲρ τῶν ἰδίων προβάτων ἐπιδιδόναι.","english":"The stars themselves do nothing, but they indicate the activity of the ruling powers, just as the flight of birds signifies something, not causes it. The twelve zodiacal signs and the seven planets that traverse them, sometimes accompanying, sometimes opposing, rising and setting * * . These, moved by the powers, manifest the motion of substance toward the generation of living beings and the change of circumstances. The stars and the powers are also different, beneficent and maleficent, right and left, whose common product is what is born; each thing comes to be through them at its proper time, the dominant power accomplishing what is according to nature, partly at the beginning, partly at the end. From this stance and battle of the powers the Lord delivers us and provides peace from the array of the powers and of the angels, some of whom are drawn up for us, others against us. For some resemble soldiers, fighting on our side as servants of God, others resemble bandits; for the wicked one did not gird himself with the sword received from the king, but seized it for himself out of audacity. Because of the opposing ones, who through the body and external things assault the soul and take it as a pledge into slavery, the right-hand powers are not sufficient, even by following along, to save and guard us. For they are not fully provident, like the good shepherd, but each is like a hired hand who sees the wolf approaching and flees, and is not eager to give up his life for his own sheep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ δὲ ἄστρα αὐτὰ μὲν οὐδὲν ποιεῖ, δείκνυσι δὲ τὴν ἐνέργειαν τῶν κυρίων δυνάμεων","severity":"info","text":"The stars are passive indicators, not active causes; this reflects a Valentinian distinction between astral signs and the true powers that act through them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυρίων δυνάμεων","severity":"info","text":"The phrase 'ruling powers' likely refers to the archontic or angelic forces in Valentinian cosmology, distinct from the stars themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δεκαδύο ζῴδια","severity":"info","text":"The twelve zodiacal signs and seven planets are standard Hellenistic astrological elements, here reinterpreted within a Gnostic framework of cosmic powers.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπὸ ταύτης τῆς στάσεως καὶ μάχης τῶν δυνάμεων","severity":"info","text":"This sentence marks a shift from astrological description to soteriological claim: the Lord delivers from the cosmic battle of powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀγαθὸς ποιμήν","severity":"info","text":"The image of the good shepherd echoes John 10:11-14, but here contrasts with the hired hand, adapting the pastoral metaphor to Valentinian angelology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνατέλλοντες δύνοντες * *","severity":"caution","text":"The Greek text has a lacuna after 'rising setting'; the English draft marks it with asterisks, indicating missing material in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ruling powers' (κυρίων δυνάμεων) is not fully specified; they may be archons or angels. The lacuna after 'rising setting' leaves the sentence incomplete."],"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":"προσέτι δὲ καὶ ὁ ἄνθρωπος, ὑπὲρ οὗ ἡ μάχη, ἀσθενὲς ὂν ζῷον,\nεὐεπίφορόν ἐστι πρὸς τὸ χεῖρον καὶ τοῖς μισοῦσι συλλαμβανόμενον· ὅθεν καὶ πλείω τὰ κακὰ\nὑπάρχει αὐτῷ. Διὰ τοῦτο ὁ κύριος κατῆλθεν εἰρήνην ποιήσων τὴν ἀπ᾿ οὐρανοῦ τοῖς ἐπὶ γῆς, ὥς φησιν ὁ\nἀπόστολος· »εἰρήνη ἐπὶ τῆς γῆς καὶ δόξα ἐν\nὑψίστοις.« διὰ τοῦτο ἀνέτειλεν ξένος ἀστὴρ καὶ καινὸς καταλύων τὴν παλαιὰν ἀστροθεσίαν,\nκαινῷ φωτί, οὐ κοσμικῷ λαμπόμενος, ὁ καινὰς ὁδοὺς καὶ σωτηρίους τρεπόμενος,\nὡς αὐτὸς ὁ κύριος ἀνθρώπων ὁδηγὸς ὁ κατελθὼν εἰς γῆν, ἵνα μεταθῇ τοὺς εἰς\nτὸν Χριστὸν πιστεύσαντας ἀπὸ τῆς Εἱμαρμένης εἰς τὴν ἐκείνου πρόνοιαν. Ὅτι δέ ἐστι, φασίν, Εἱμαρμένη τοῖς ἄλλοις, τὰ ἀποτελέσματα προλεγόμενα δείκνυσιν,\nἐναργὴς δὲ ἀπόδειξις καὶ ἡ τῶν μαθημάτων θεωρία. αὐτίκα οἱ μάγοι οὐ μόνον εἶδον τὸν ἀστέρα τοῦ κυρίου, ἀλλὰ καὶ τὸ ἀληθὲς ἔγνωσαν ὅτι\nβασιλεὺς ἐτέχθη καὶ ὧν βασιλεύς, ὅτι θεοσεβῶν· τότε Ἰουδαῖοι μόνοι διαβόητοι ἦσαν ἐπὶ\nθεοσεβείᾳ. διὰ τοῦτο γὰρ καὶ ὁ σωτὴρ, πρὸς θεοσεβεῖς\nκατιών, ἐπὶ τούτους ἦλθεν πρώτους τοὺς τότε ἐπὶ θεοσεβείᾳ δόξαν\nἀποφερομένους. Ὡς οὖν ἡ γέννησις τοῦ σωτῆρος γενέσεως ἡμᾶς καὶ Εἱμαρμένης ἐξέβαλεν,\nοὕτως καὶ τὸ βάπτισμα αὐτοῦ πυρὸς ἡμᾶς ἐξείλετο καὶ τὸ πάθος πάθους, ἵνα κατὰ πάντα\nἀκολουθήσωμεν αὐτῷ. ὁ γὰρ εἰς θεὸν βαπτισθεὶς εἰς\nθεὸν ἐχώρησεν καὶ εἴληφεν »ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν«, τῶν δυνάμεων\nτῶν πονηρῶν. καὶ τοῖς ἀποστόλοις ἐντέλλεται·","english":"Furthermore, man, for whom the struggle exists, being a weak creature, is prone to the worse and is assisted by those who hate him; hence the evils that befall him are more numerous. For this reason the Lord came down to make peace from heaven for those on earth, as the apostle says: \"Peace on earth and glory in the highest.\" For this reason a strange and new star arose, dissolving the old astral order, shining with a new light, not a cosmic one, taking new and salvific paths, just as the Lord himself, the guide of men, descended to earth in order to transfer those who believe in Christ from Fate to his own providence. That Fate exists for others, they say, the predictions of outcomes show, and the clear proof is also the study of the celestial bodies. For instance, the Magi not only saw the star of the Lord, but also recognized the truth, that a king was born, and of what kind of king, that he was pious; at that time only the Jews were renowned for piety. For this reason also the Savior, coming down to the pious, came first to those who at that time were held in esteem for piety. Just as the birth of the Savior cast us out of generation and Fate, so also his baptism delivered us from fire, and his passion from passion, so that in all things we might follow him. For he who is baptized into God has advanced into God and has received \"authority to walk over scorpions and snakes,\" that is, over the evil powers. And he commands the apostles:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Εἱμαρμένη","severity":"info","text":"Εἱμαρμένη (Heimarmenē) is a technical term in Valentinian cosmology for astral determinism or Fate, which the Savior's advent overcomes.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνη ἐπὶ τῆς γῆς καὶ δόξα ἐν ὑψίστοις","severity":"info","text":"This phrase adapts Luke 2:14 (the angelic hymn at Jesus' birth), though the standard text reads 'ἐπὶ γῆς εἰρήνη'.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξουσίαν ἐπάνω σκορπίων καὶ ὄφεων περιπατεῖν","severity":"info","text":"The phrase echoes a saying attributed to Jesus in early Christian tradition, possibly from a lost gospel or oral tradition, not canonical.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μάγοι","severity":"info","text":"The Magi are here presented as astrologers who correctly interpret the new star, aligning with Matthew 2 but emphasizing their recognition of the king's piety.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about human weakness to a series of parallel salvific acts: birth, baptism, and passion, each countering a cosmic force.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's Excerpta ex Theodoto preserves Valentinian exegesis; this passage shows how the school reinterpreted the nativity and baptism as cosmic liberation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'rising and setting' in the previous passage; the exact referent of 'the powers' is unclear.","The phrase 'ξένος ἀστὴρ καὶ καινὸς' may be a Valentinian innovation, but its source is not identified."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"»περιιόντες κηρύσσετε καὶ τοὺς πιστεύοντας βαπτίζετε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου\nπνεύματος.« εἰς οὓς ἀναγεννώμεθα τῶν λοιπῶν δυνάμεων\nἁπασῶν ὑπεράνω γινόμενοι. Ταύτῃ θάνατος καὶ τέλος λέγεται τοῦ παλαιοῦ βίου τὸ βάπτισμα ἀποτασσομένων ἡμῶν ταῖς\nπονηραῖς ἀρχαῖς, ζωὴ δὲ κατὰ Χριστόν, ἧς μόνος αὐτὸς κυριεύει. ἡ δύναμις δὲ τῆς μεταβολῆς τοῦ βαπτισθέντος οὐ περὶ τὸ σῶμα\n(ὁ αὐτὸς γὰρ ἀναβαίνει), ἀλλὰ περὶ ψυχήν. αὐτίκα\nδοῦλος θεοῦ ἅμα τῷ ἀνελθεῖν τοῦ βαπτίσματος καὶ κύριος τῶν ἀκαθάρτων λέγεται πνευμάτων,\nκαὶ εἰς ὃν πρὸ ὀλίγου ἐνήργουν, τοῦτον ἤδη »φρίσσουσιν«. Μέχρι τοῦ βαπτίσματος οὖν ἡ Εἱμαρμένη, φασίν, ἀληθής, μετὰ δὲ τοῦτο οὐκέτι ἀληθεύουσιν\nοἱ ἀστρολόγοι. ἔστιν δὲ οὐ τὸ λουτρὸν μόνον τὸ\nἐλευθεροῦν, ἀλλὰ καὶ ἡ γνῶσις, τίνες ἦμεν, τί γεγόναμεν· ποῦ ἦμεν, [ἢ] ποῦ ἐνεβλήθημεν· ποῦ σπεύδομεν, πόθεν λυτρούμεθα· τί γέννησις, τί ἀναγέννησις. Ἕως οὖν ἀμόρφωτον, φασίν, ἔτι τὸ σπέρμα, θηλείας ἐστὶ τέκνον· μορφωθὲν δὲ μετετέθη εἰς ἄνδρα καὶ υἱὸς νυμφίου γίνεται, οὐκέτι ἀσθενὴς καὶ τοῖς\nκοσμικοῖς ὑποκείμενος ὁρατοῖς τε καὶ ἀοράτοις, ἀλλ᾿ ἀνδρωθεὶς ἄρρην γίνεται καρπός. Ὃν γεννᾷ ἡ μήτηρ, εἰς θάνατον ἄγεται καὶ εἰς κόσμον, ὃν δὲ ἀναγεννᾷ Χριστός, εἰς ζωὴν\nμετατίθεται, εἰς ὀγδοάδα· καὶ ἀποθνῄσκουσιν μὲν τῷ\nκόσμῳ, ζῶσι δὲ τῷ θεῷ, ἵνα θάνατος θανάτῳ λυθῇ, ἀναστάσει δὲ ἡ φθορά. διὰ γὰρ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σφραγισθεὶς\nἀνεπίληπτός ἐστι πάσῃ τῇ ἄλλῃ δυνάμει καὶ διὰ τριῶν ὀνομάτων πάσης τῆς ἐν φθορᾷ τριάδος\nἀπηλλάγη·","english":"Go about and preach, and baptize those who believe in the name of Father and Son and Holy Spirit.” Into these we are reborn, becoming superior to all the remaining powers. Baptism is called death and end of the old life, as we renounce the evil powers, and life according to Christ, of which he alone is master. The power of the change in the baptized is not concerning the body (for the same person emerges), but concerning the soul. Immediately upon emerging from baptism, one is called a servant of God and lord of unclean spirits, and those in whom they were active a short time before, they now “tremble at.” Up to baptism, then, they say, Fate is true, but after this the astrologers no longer speak truth. But it is not only the bath that frees, but also knowledge: what we were, what we have become; where we were, [or] where we were cast; whither we hasten, whence we are redeemed; what birth is, what rebirth is. As long as the seed is still unformed, they say, it is a female child; but when formed, it is transformed into a man and becomes a son of the bridegroom, no longer weak and subject to cosmic things, both visible and invisible, but, having become manly, it becomes a male fruit. What the mother bears is led to death and into the world, but what Christ regenerates is transferred into life, into the Ogdoad; and they die to the world, but live to God, so that death is dissolved by death, and corruption by resurrection. For, sealed through Father and Son and Holy Spirit, one is unimpeachable by every other power, and through three names is freed from the entire triad in corruption.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The baptismal formula echoes Matthew 28:19, though the Greek here is a close variant of the Trinitarian invocation used in early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀγδοάδα","severity":"info","text":"The Ogdoad is the eighth sphere, a Valentinian term for the transcendent realm beyond the seven planetary spheres, associated with resurrection and eternal life.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἱμαρμένη","severity":"info","text":"Heimarmenē (Fate) here refers to astrological determinism, which Valentinians held to govern the material world but to be broken by baptism and gnosis.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕως οὖν ἀμόρφωτον ... γίνεται καρπός","severity":"info","text":"This passage uses a gendered metaphor of seed formation to contrast the unredeemed (female, weak) with the reborn (male, strong), a common Valentinian trope.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θάνατος θανάτῳ λυθῇ","severity":"info","text":"The phrase 'death dissolved by death' echoes Pauline paradox (cf. Romans 6:23) and was later cited by Clement in his own works to describe baptismal transformation.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ","severity":"caution","text":"The bracketed 'ἢ' (or) in the Greek is a textual variant; the sense is not affected, but the reading is uncertain in some manuscripts.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς οὓς ἀναγεννώμεθα' could refer to the three divine names (Father, Son, Holy Spirit) or to the baptized; the translation takes it as the former.","The gender metaphor (seed as female then male) may reflect Valentinian anthropology but its precise ritual context 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":71,"ref":"p71","source":"»φορέσας τὴν εἰκόνα τοῦ χοϊκοῦ, τότε φορεῖ τὴν εἰκόνα τοῦ ἐπουρανίου.«\nΤοῦ πυρὸς τὸ μὲν σωματικὸν σωμάτων ἅπτεται πάντων, τὸ δὲ καθαρὸν καὶ ἀσώματον ἀσωμάτων\nφασὶν ἅπτεσθαι, οἷον δαιμόνων, ἀγγέλων τῆς πονηρίας, αὐτοῦ τοῦ διαβόλου. οὕτως ἐστὶ τὸ ἐπουράνιον καὶ τὸ ἐπίγειον> πῦρ δισσὸν τὴν φύσιν,\nτὸ μὲν νοητόν, τὸ δὲ αἰσθητόν. καὶ τὸ βάπτισμα οὖν\nδιπλοῦν ἀναλόγως, τὸ μὲν αἰσθητὸν δι᾿ ὕδατος, τοῦ αἰσθητοῦ\nπυρὸς σβεστήριον, τὸ δὲ νοητὸν διὰ πνεύματος, τοῦ νοητοῦ πυρὸς ἀλεξητήριον. καὶ τὸ σωματικὸν πνεῦμα τοῦ αἰσθητοῦ πυρὸς τροφὴ καὶ\nὑπέκκαυμα γίνεται ὀλίγον ὄν, πλεῖον δὲ γενόμενον σβεστήριον πέφυκεν, τὸ δὲ ἄνωθεν δοθὲν\nἡμῖν πνεῦμα ἀσώματον ὂν οὐ στοιχείων μόνων, ἀλλὰ καὶ δυνάμεων κρατεῖ καὶ ἀρχῶν\nπονηρῶν. Καὶ ὁ ἄρτος καὶ τὸ ἔλαιον ἁγιάζεται τῇ δυνάμει τοῦ ὀνόματος θεοῦ, τὰ αὐτὰ ὄντα κατὰ τὸ\nφαινόμενον οἷα ἐλήφθη· ἀλλὰ δυνάμει εἰς δύναμιν πνευματικὴν μεταβέβληται. οὕτως καὶ τὸ ὕδωρ, καὶ τὸ ἐξορκιζόμενον καὶ τὸ βάπτισμα\nγινόμενον, οὐ μόνον χωρ ίζ ει τὸ χεῖρον, ἀλλὰ καὶ ἁγιασμὸν προσλαμβάνει. Ἐπὶ τὸ βάπτισμα χαίροντας ἔρχεσθαι προσῆκεν, ἀλλ᾿ ἐπεὶ πολλάκις συγκαταβαίνει τισὶ καὶ\nἀκάθαρτα πνεύματα, ἃ παρακολουθοῦντα καὶ τυχόντα μετὰ τοῦ ἀνθρώπου τῆς\nσφραγῖδος ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος ἀνίατα τοῦ λοιποῦ γίνεται, [ἃ] τῇ χαρᾷ\nσυμπλέκεται φόβος, ἵνα τις μόνος καθαρὸς αὐτὸς κατέλθῃ.","english":"Having put on the image of the earthly, then he puts on the image of the heavenly.” Of fire, the corporeal kind touches all bodies, but the pure and incorporeal kind they say touches incorporeal things, such as demons, angels of wickedness, and the devil himself. Thus the heavenly and the earthly fire is twofold in nature, the one intelligible, the other perceptible. Baptism also is twofold analogously: the perceptible through water, which extinguishes perceptible fire, and the intelligible through spirit, which wards off intelligible fire. And the corporeal spirit, being small, becomes food and fuel for perceptible fire, but when it becomes greater, it naturally extinguishes it; the spirit given to us from above, being incorporeal, prevails not only over elements but also over powers and evil principalities. Bread and oil are sanctified by the power of the name of God, being in appearance the same as when they were taken; but in power they are changed into spiritual power. So also water, both when exorcised and when it becomes baptism, not only separates the worse but also receives sanctification. It is fitting to come to baptism rejoicing, but since often unclean spirits descend along with some, which follow and, having received the seal together with the person, become incurable for the person from then on, fear is intertwined with joy, so that one may descend alone and pure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ πυρὸς τὸ μὲν σωματικὸν ... τὸ δὲ καθαρὸν καὶ ἀσώματον","severity":"info","text":"The passage distinguishes two kinds of fire: corporeal (affecting bodies) and pure/incorporeal (affecting demons, angels of wickedness, the devil). This dualism underlies the analogy for baptism.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σφραγῖδος","severity":"info","text":"σφραγῖδος ('seal') here refers to the baptismal seal or sign, a technical term in early Christian initiation marking the recipient as belonging to Christ.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἐπουράνιον καὶ τὸ ἐπίγειον πῦρ δισσὸν","severity":"info","text":"The twofold fire (heavenly/earthly, intelligible/perceptible) reflects Middle Platonic and Gnostic cosmology, where material and spiritual realms correspond to different levels of reality.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καὶ ὁ ἄρτος καὶ τὸ ἔλαιον ἁγιάζεται τῇ δυνάμει τοῦ ὀνόματος θεοῦ","severity":"info","text":"The sanctification of bread and oil by the power of God's name parallels early Christian eucharistic and anointing practices, where material elements are transformed spiritually.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος","severity":"caution","text":"The phrase 'ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος' is repeated in the Greek, likely a scribal dittography. The sense is that unclean spirits who receive the seal with the person become incurable for that person thereafter.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τὸ βάπτισμα οὖν διπλοῦν ἀναλόγως","severity":"info","text":"The passage uses analogy (ἀναλόγως) to link the twofold nature of fire to a twofold baptism: perceptible (water) and intelligible (spirit), structuring the argument around cosmic dualism.","cites":[{"key":"ed:tlg0555.tlg007","label":"source edition: Excerpta ex Theodoto","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg007.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'corporeal spirit' (τὸ σωματικὸν πνεῦμα) is ambiguous: it may refer to the human soul or a lower spiritual substance, and its relation to the 'spirit given from above' is not fully clarified.","The phrase 'ἀνίατα τοῦ ἀνθρώπου τῆς σφραγῖδος' contains a probable scribal repetition, making the exact syntax uncertain."],"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":72,"ref":"p72","source":"Διὰ τοῦτο νηστεῖαι, δεήσεις, εὐχαί, ἐπάρσεις χειρῶν, γονυκλισίαι, ὅτι ψυχὴ\nἐκ κόσμου καὶ »ἐκ στόματος λεόντων« ἀνασῴζεται, διὸ καὶ πειρασμοὶ εὐθέως ἀγανακτούντων\nτῶν ἀφ᾿ ὧν ἀφῃρέθη, κἄν τις φέρῃ προειδώς, τά γε ἔξω σαλεύουσιν. Αὐτίκα ὁ κύριος μετὰ τὸ βάπτισμα σαλεύεται εἰς ἡμέτερον τύπον καὶ γίνεται πρῶτον »μετὰ\nθηρίων« ἐν τῇ ἐρήμῳ, εἶτα κρατήσας τούτων καὶ τοῦ ἄρχοντος αὐτῶν, ὡς ἂν ἤδη βασιλεὺς\nἀληθής, ὑπ᾿ ἀγγέλων ἤδη διακονεῖται. ὁ γὰρ ἀγγέλων\nἐν σαρκὶ κρατήσας εὐλόγως ὑπ᾿ ἀγγέλων ἤδη δουλεύεται. δεῖ οὖν ὡπλίσθαι τοῖς κυριακοῖς ὅπλοις ἔχοντας τὸ σῶμα καὶ τὴν ψυχὴν ἄτρωτον, »ὅπλοις\nσβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις«, ὥς φησιν ὁ ἀπόστολος. Ἐπὶ τοῦ προ σ κομισθέντος νομίσματος ὁ κύριος εἶπεν οὐ τίνος τὸ κτῆμα, ἀλλά· »τίνος ἡ εἰκὼν καὶ ἡ ἐπιγραφή; Καίσαρος·« ἵνα οὗ ἐστιν, ἐκείνῳ δοθῇ. οὕτως καὶ ὁ πιστός· ἐπιγραφὴν μὲν ἔχει διὰ Χριστοῦ τὸ ὄνομα τοῦ θεοῦ, τὸ δὲ πνεῦμα ὡς εἰκόνα. καὶ τὰ ἄλογα ζῷα διὰ\nσφραγῖδος δείκνυσι τίνος ἐστὶν ἕκαστον, καὶ ἐκ τῆς σφραγῖδος ἐκδικεῖται· οὕτως καὶ ἡ\nψυχὴ ἡ πιστὴ τὸ τῆς ἀληθείας λαβοῦσα σφράγισμα »τὰ στίγματα τοῦ Χριστοῦ« περιφέρει. οὗτοί εἰσιν »τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ\nσυναναπαυόμενα« καὶ »αἱ παρθένοι αἱ φρόνιμοι«, αἷς αἱ λοιπαὶ αἱ μέλλουσαι οὐ συνεισῆλθον\nεἰς τὰ »ἡτοιμασμένα ἀγαθά, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι«.","english":"For this reason there are fasts, prayers, supplications, liftings of hands, genuflections, because the soul is rescued from the world and \"from the mouth of lions,\" and therefore there are immediately temptations, since those from whom it was taken are indignant, and even if one comes forewarned, at least external things are shaken. Immediately after his baptism the Lord is shaken for our sake and first becomes \"with the wild beasts\" in the desert, then, having mastered them and their ruler, as a true king, he is already served by angels. For he who has mastered angels while in flesh is reasonably served by angels. Therefore one must be armed with the Lord's weapons, keeping the body and soul unwounded, \"with weapons able to quench the arrows of the devil,\" as the apostle says. Concerning the coin that was brought forward, the Lord said not whose property it was, but: \"Whose image and inscription? Caesar's;\" so that it might be given to him to whom it belongs. Thus also the faithful one: he has the name of God as an inscription through Christ, and the spirit as an image. Even irrational animals show by a seal whose each one is, and are claimed by the seal; thus also the faithful soul, having received the seal of truth, bears \"the marks of Christ.\" These are \"the children already resting together in the bed\" and \"the wise virgins,\" with whom the others, who are still to come, did not enter into \"the prepared goods, into which angels desire to peep.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ στόματος λεόντων","severity":"info","text":"The phrase 'from the mouth of lions' echoes Psalm 58:6 (LXX) or similar OT imagery of deliverance from peril, here applied to the soul's rescue from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετὰ θηρίων","severity":"info","text":"The reference to Christ being 'with the wild beasts' in the desert alludes to Mark 1:13 (or parallels), where he is tempted among wild animals, interpreted here as a type of the believer's struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅπλοις σβέσαι τὰ βέλη τοῦ διαβόλου δυναμένοις","severity":"info","text":"The phrase 'with weapons able to quench the arrows of the devil' is attributed to 'the apostle' (Paul), but no exact Pauline parallel exists; it may be a paraphrase of Ephesians 6:16 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ στίγματα τοῦ Χριστοῦ","severity":"info","text":"The 'marks of Christ' likely alludes to Galatians 6:17, where Paul speaks of bearing the stigmata of Christ, here reinterpreted as the seal of truth on the faithful soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα","severity":"info","text":"The 'children already resting together in the bed' may refer to a saying of Jesus or an apocryphal tradition, possibly echoing Matthew 2:16 or a Valentinian allegory of the saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ παρθένοι αἱ φρόνιμοι","severity":"info","text":"The 'wise virgins' allude to the parable of the wise and foolish virgins (Matthew 25:1-13), here used to distinguish the saved (who enter the prepared goods) from those still awaiting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the mouth of lions' is not a direct biblical citation but a common metaphor; its exact source is uncertain.","The 'apostle' quoted for the weapons quelling devil's arrows is not identified; the text may be paraphrasing or citing a lost Pauline tradition.","The 'children already resting together in the bed' is obscure; it may be a Valentinian gloss on a dominical saying or a reference to a lost apocryphon."],"confidence":"medium","notes":[]}]}