1 Clement
A letter from the church at Rome to the church at Corinth, written about AD 95–96 to heal a division in which some of the congregation had removed their elders. Tradition names Clement, a leader of the Roman church, as its writer.
GreekLake edition, 1912
English, LakeThe Apostolic Fathers, 1912
Modern EnglishSermonIndex
Greeting
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ παντοκράτορος θεοῦ διὰ Ἰησοῦ Χριστοῦ πληθυνθείη.
Salutation.The Church of God which sojourns in Rome to the Church of God which sojourns in Corinth, to those who are called and sanctified by the will of God through our Lord Jesus Christ. Grace and peace from God Almighty be multiplied to you through Jesus Christ.
The church of God living as a stranger in Rome, to the church of God living as a stranger in Corinth, to those who are called and made holy by the will of God through our Lord Jesus Christ: may grace and peace from almighty God be multiplied to you through Jesus Christ.
Translator’s note. The letter does not name its author. Dionysius of Corinth (about AD 170) speaks of a letter from Rome written “through Clement” (quoted by Eusebius, Church History 4.23). Irenaeus (about AD 180) names Clement as the third bishop of Rome after the apostles, following Linus and Anacletus. He also mentions this letter.
Chapter 1
Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι.
Reason for delay in writingOwing to the sudden and repeated misfortunes and calamities which have befallen us, we consider that our attention has been somewhat delayed in turning to the questions disputed among you, beloved, and especially the abominable and unholy sedition, alien and foreign to the elect of God, which a few rash and self-willed persons have made blaze up to such a frenzy that your name, venerable and famous, and worthy as it is of all men’s love, has been much slandered.
Because of the sudden and repeated troubles and setbacks that have come on us, dear friends, we think we have been slow to turn our attention to the matters being disputed among you. We mean especially the shameful and unholy rebellion, so foreign and strange to God’s chosen people. A few reckless and arrogant people have fanned it into such a flame of madness that your name, honored, famous, and worthy of everyone’s love, has been badly slandered.
Translator’s note. Many scholars take these “troubles” to be a persecution at Rome under the emperor Domitian (about AD 95–96). Others think the author means other difficulties. How severe any persecution under Domitian was is debated.
τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς τὴν πανάρετον καὶ βεβαίαν ὑμῶν πίστιν οὐκ ἐδοκίμασεν; τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν; καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν; καὶ τὴν τελείαν καὶ ἀσφαλῆ γνῶσιν οὐκ ἐμακάρισεν;
The ancient fame of CorinthFor who has stayed with you without making proof of the virtue and stedfastness of your faith? Who has not admired the sobriety and Christian gentleness of your piety? Who has not reported your character so magnificent in its hospitality? And who has not blessed your perfect and secure knowledge?
Who has stayed with you and not tested and approved your faith, so full of every virtue and so firm? Who has not admired your sensible and gentle devotion in Christ? Who has not proclaimed the splendid character of your hospitality? Who has not called your complete and sure knowledge blessed?
ἀπροσωπολήμπτως γὰρ πάντα ἐποιεῖτε καὶ ἐν τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν, καὶ τιμὴν τὴν καθήκουσαν ἀπονέμοντες τοῖς παῤ ὑμῖν πρεσβυτέροις: νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε: γυναιξίν τε ἐν ἀμώμῳ καὶ σεμνῇ καὶ ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν: ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας.
For you did all things without respect of persons, and walked in the laws of God, obedient to your rulers, and paying all fitting honour to the older among you. On the young, too, you enjoined temperate and seemly thoughts, and to the women you gave instruction that they should do all things with a blameless and seemly and pure conscience, yielding a dutiful affection to their husbands. And you taught them to remain in the rule of obedience and to manage their households with seemliness, in all circumspection.
You did everything without favoritism and lived by the laws of God. You submitted to your leaders and gave proper honor to the elders among you. You taught the young to think moderate and serious thoughts. You told the women to do everything with a blameless, serious, and pure conscience, loving their husbands as they should. You taught them to keep to the rule of submission and to manage their households with dignity and great self-control.
Translator’s note. “Elders” translates presbyteroi. Because the young are mentioned next, the word may here mean simply the older men. Later in the letter the same word is used for church officers.
Chapter 2
Πάντες τε ἐταπεινοφρονεῖτε μηδὲν ἀλαζονευόμενοι, ὑποτασσόμενοι μᾶλλον ἦ ὑποτάσσοντες, ἥδιον διδόντες ἢ λαμβάνοντες. τοῖς ἐφοδίοις τοῦ Χριστοῦ ἀρκούμενοι, καὶ προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς ἐνεστερνισμένοι ἥτε τοῖς σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν.
And you were all humble-minded and in no wise arrogant, yielding subjection rather than demanding it, giving more gladly than receiving, satisfied with the provision of Christ, and paying attention to his words you stored them up carefully in your hearts, and kept his sufferings before your eyes.
You were all humble and not at all boastful. You submitted rather than demanded submission, and you were happier giving than receiving. You were content with the provisions Christ gave for the journey. You paid careful attention to his words and stored them deep in your hearts, and his sufferings were before your eyes.
Translator’s note. “Happier giving than receiving” echoes the saying of Jesus quoted in Acts 20:35: “It is more blessed to give than to receive.”
οὕτως εἰρήνη βαθεῖα καὶ λιπαρὰ ἐδέδοτο πᾶσιν καὶ ἀκόρεστος πόθος εἰς ἀγαθοποιΐαν, καὶ πλήρης πνεύματος ἁγίου ἔκχυσις ἐπὶ πάντας ἐγίνετο:
Thus a profound and rich peace was given to all, you had an insatiable desire to do good, and the Holy Spirit was poured out in abundance on you all.
So a deep and rich peace was given to all, along with a longing to do good that could never be satisfied, and the Holy Spirit was poured out in fullness on all of you.
μεστοί τε ὁσίας βουλῆς, ἐν ἀγαθῇ προθυμίᾳ μετ’ εὐσεβοῦς πεποιθήσεως ἐξετείνετε τὰς χεῖρας ὑμῶν πρὸς τὸν παντοκράτορα θεόν, ἱκετεύοντες αὐτὸν ἵλέως γενέσθαι, εἴ τι ἄκοντες ἡμάρτετε.
You were full of holy plans, and with pious confidence you stretched out your hands to Almighty God in a passion of goodness, beseeching him to be merciful towards any unwilling sin.
Full of holy purpose, you stretched out your hands to almighty God with sincere eagerness and devout confidence. You begged him to be merciful if you had sinned in any way unintentionally.
ἀγὼν ἦν ὑμῖν ἡμέρας τε καὶ νυκτὸς ὑπὲρ πάσης τῆς ἀδελφότητος, εἰς τὸ σώζεσθαι μετ’ ἐλέους καὶ συνειδήσεως τὸν ἀριθμὸν τῶν ἐκλεκτῶν αὐτοῦ.
Day and night you strove on behalf of the whole brotherhood that the number of his elect should be saved with mercy and compassion.
You struggled day and night for the whole brotherhood, so that the number of God’s chosen might be saved with mercy and conscience.
Translator’s note. The phrase “with mercy and conscience” is obscure; some manuscripts read “fear” instead of “mercy,” and translators render the second word in different ways, such as “compassion” or “conscientiousness.”
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
You were sincere and innocent, and bore no malice to one another.
You were sincere and innocent, and you held no grudges against one another.
πᾶσα στάσις καὶ πᾶν σχίσμα βδελυκτὸν ἦν ὑμῖν. ἐπὶ τοῖς παραπτώμασιν τῶν πλησίον ἐπενθεῖτε: τὰ ὑστερήματα αὐτῶν ἴδια ἐκρίνετε.
All sedition and all schism was abominable to you. You mourned over the transgressions of your neighbours; you judged their shortcomings as your own.
Every rebellion and every division was hateful to you. You mourned over the failures of your neighbors and counted their shortcomings as your own.
ἀμεταμέλητοι ἦτε ἐπὶ πάσῃ ἀγαθοποιΐᾳ, ἕτοιμοι εἰς πᾶν ἔργον ἀγαθόν.
You were without regret in every act of kindness, ready unto every good work.
You never regretted any kindness you did, and you were ready for every good work.
Translator’s note. “Ready for every good work” closely resembles Titus 3:1 (“to be ready for every good work”); compare 2 Timothy 2:21.
τῇ παναρέτῳ καὶ σεβασμίῳ πολιτείᾳ κεκοσμημένοι πάντα ἐν τῷ φόβῳ αὐτοῦ ἐπετελεῖτε: τὰ προστάγματα καὶ τὰ δικαιώματα τοῦ κυρίου ἐπὶ τὰ πλάτη τῆς καρδίας ὑμῶν ἐγέγραπτο.
You were adorned by your virtuous and honourable citizenship and did all things in the fear of God. The commandments and ordinances of the Lord were written on the tables of your heart.
Adorned with a way of life that was excellent and honorable, you did everything in the fear of God. The Lord’s commandments and requirements were written on the tablets of your hearts.
Translator’s note. This echoes Proverbs 7:3, which in the Greek Old Testament says literally “write them on the breadth of your heart.” English Bibles have “the tablet of your heart.”
Chapter 3
Πᾶσα δόξα καὶ πλατυσμὸς ἐδόθη ὑμῖν, καὶ ἐπετελέσθη τὸ γεγραμμένον: Ἔφαγεν καὶ ἔπιεν, καὶ ἐπλατύνθη, καὶ ἐπαχύνθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος.
The troubles at CorinthAll glory and enlargement was given to you, and that which was written was fulfilled, My Beloved ate and drank, and he was enlarged and waxed fat and kicked.
Every honor and every kind of growth was given to you, and the Scripture was fulfilled: “The beloved ate and drank, and grew broad and fat, and kicked.”
Translator’s note. The quotation is a free adaptation of Deuteronomy 32:15 in the Greek Old Testament, where “the beloved” stands for the Hebrew “Jeshurun,” a poetic name for Israel. The author applies it to the Corinthians.
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
From this arose jealousy and envy, strife and sedition, persecution and disorder, war and captivity.
From this came jealousy, envy, strife, rebellion, persecution, disorder, war, and captivity.
οὕτως ἐπηγέρθησαν οἱ ἄτιμοι ἐπὶ τοὺς ἐντίμους, οἱ ἄδοξοι ἐπὶ τοὺς ἐνδόξους, οἱ ἄφρονες ἐπὶ τοὺς φρονίμους, οἱ νέοι ἐπὶ τοὺς πρεσβυτέρους.
Thus the worthless rose up against those who were in honour, those of no reputation against the renowned, the foolish against the prudent, the young against the old.
So the dishonored rose up against the honored, the unknown against the well known, the foolish against the wise, the young against the elders.
Translator’s note. This echoes Isaiah 3:5. The Greek word for “elders” (presbyteroi) is the same word used later in the letter for church officers.
διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον βαδίζειν κατὰ τὰς ἐπιθυμίας τῆς καρδίας αὐτοῦ τῆς πονηρᾶς, ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας, δἰ οὖ καὶ θάνατος εἰσῆλθεν εἰς τὸν κόσμον.
For this cause righteousness and peace are far removed, while each deserts the fear of God and the eye of faith in him has grown dim, and men walk neither in the ordinances of his commandments nor use their citizenship worthily of Christ, but each goes according to the lusts of his wicked heart, and has revived the unrighteousness and impious envy, by which also death came into the world.
For this reason righteousness and peace are far away, since each person has abandoned the fear of God, and the eyes of their faith have grown dim. They do not walk by the laws of his commands, and they do not live as citizens in a way fitting for Christ. Instead, each follows the desires of his own wicked heart, having taken up an unjust and ungodly jealousy, through which death also entered the world.
Translator’s note. Compare Wisdom of Solomon 2:24: “through the devil’s envy death entered the world.” This book is part of the Catholic and Orthodox Old Testament. Protestants place it among the Apocrypha.
Chapter 4
Γέγραπται γὰρ οὕτως: Καὶ ἐγένετο μεθ̓ ἡμέρας, ἤνεγκεν Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ θεῷ, καὶ Ἄβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων καὶ ἀπὸ τῶν στεάτων αὐτῶν.
Examples of jealousy. Cain and AbelFor it is written thus:—And it came to pass after certain days that Cain offered to God a sacrifice of the fruits of the earth, and Abel himself also offered of the first-born of the sheep and of their fat.
For it is written like this: “And after some days, Cain brought an offering to God from the fruits of the earth, and Abel also brought from the firstborn of the sheep and from their fat.”
Translator’s note. This verse quotes Genesis 4:3–4 from the Greek Old Testament (the Septuagint), and the quotation continues through Genesis 4:8 in the following verses. Its wording differs a little from English Bibles, which are translated from the Hebrew.
καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν.
And God looked on Abel and his gifts, but he had no respect to Cain and his sacrifices.
“And God looked with favor on Abel and his gifts, but did not pay attention to Cain and his offerings.”
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
And Cain was greatly grieved and his countenance fell.
“And Cain was very sad, and his face fell.”
καὶ εἶπεν ὁ θεὸς πρὸς Κάϊν: Ἱνατί περίλυπος ἐγένου, καὶ ἱνατί συνέπεσεν τὸ πρόσωπόν σου; οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες;
And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offeredst rightly, but didst not divide rightly, didst thou not sin?
“And God said to Cain, ‘Why are you so sad, and why has your face fallen? If you offer rightly but do not divide rightly, have you not sinned?’”
Translator’s note. The Greek Old Testament has “divide rightly” (orthōs dielēs), probably meaning dividing the sacrifice properly. This is very different from the Hebrew of Genesis 4:7, which English Bibles render “If you do well, will you not be accepted?”
ἡσύχασον: πρὸς σὲ ή ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Be still: he shall turn to thee, and thou shalt rule over him.
“‘Be still. His turning is toward you, and you will rule over him.’”
καὶ εἶπεν Κάϊν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ: Διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.
And Cain said to Abel his brother, Let us go unto the plain. And it came to pass that, while they were in the plain, Cain rose up against Abel his brother and slew him.
“Cain said to his brother Abel, ‘Let us go out to the field.’ And when they were in the field, Cain rose up against his brother Abel and killed him.”
ὁρᾶτε, ἀδελφοί, ζῆλος καὶ φθόνος ἀδελφοκτονίαν κατειργάσατο.
You see, brethren,—jealousy and envy wrought fratricide.
You see, brothers: jealousy and envy led to the murder of a brother.
διὰ ζῆλος ὁ πατὴρ ἡμῶν Ἰακὼβ ἀπέδρα ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ αὐτοῦ.
Jacob and EsauThrough jealousy our father Jacob ran from the face of Esau his brother.
Because of jealousy, our father Jacob ran away from his brother Esau.
Translator’s note. See Genesis 27:41–45.
ζῆλος ἐποίησεν Ἰωσὴφ μέχρι θανάτου διωχθῆναι καὶ μέχρι δουλείας εἰσελθεῖν.
JosephJealousy made Joseph to be persecuted to the death, and come into slavery.
Jealousy caused Joseph to be persecuted almost to death and brought into slavery.
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν; μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Λἰγύπτιον;
MosesJealousy forced Moses to fly from the face of Pharaoh, King of Egypt, when his fellow countryman said to him, Who made thee a judge or a ruler over us? Wouldest thou slay me as thou didst slay the Egyptian yesterday?
Jealousy forced Moses to flee from Pharaoh, king of Egypt, when he heard a fellow countryman say, “Who made you a judge or an arbiter over us? Do you want to kill me as you killed the Egyptian yesterday?”
Translator’s note. The quotation is from Exodus 2:14.
Scripture: Exodus 2:14
διὰ ζῆλος ʼΛαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν.
Aaron and MiriamThrough jealousy Aaron and Miriam were lodged outside the camp.
Because of jealousy, Aaron and Miriam had to stay outside the camp.
Translator’s note. See Numbers 12. There Miriam and Aaron speak against Moses, but only Miriam is struck with leprosy and shut outside the camp for seven days. Clement’s statement that both were put outside goes beyond the biblical account.
ζῆλος Δαθὰν καὶ Ἀβειρὼν ζῶντας κατήγαγεν εἰς ᾅδου διὰ τὸ στασιάσαι αὐτοὺς πρὸς τὸν θεράποντα τοῦ θεοῦ Μωϋσῆν.
Dathan and AbiramJealousy brought down Dathan and Abiram alive into Hades, because they rebelled against Moses the servant of God.
Jealousy brought Dathan and Abiram down alive into Hades, because they rebelled against Moses, the servant of God.
Translator’s note. See Numbers 16, where the earth opens and swallows the rebels. Hades here translates the Greek Old Testament’s rendering of Sheol, the realm of the dead.
διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ βασιλέως Ἰσραὴλ ἐδιώχθη.
DavidThrough jealousy David incurred envy not only from strangers, but suffered persecution even from Saul, King of Israel.
Because of jealousy, David was envied not only by foreigners but was also persecuted by Saul, king of Israel.
Chapter 5
Ἀλλ’ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα, ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα.
Peter and PaulBut, to cease from the examples of old time, let us come to those who contended in the days nearest to us; let us take the noble examples of our own generation.
But let us leave the ancient examples and come to the champions who lived closest to our own time. Let us take the noble examples of our own generation.
διὰ ζῆλον καὶ φθόνον οἱ μέγιστοι καὶ δικαιότατοι στύλοι ἐδιώχθησαν καὶ ἕως θανάτου ἤθλησαν.
Through jealousy and envy the greatest and most righteous pillars of the Church were persecuted and contended unto death.
Because of jealousy and envy, the greatest and most righteous pillars were persecuted and struggled to the point of death.
Translator’s note. “Pillars” recalls Galatians 2:9, where James, Peter (Cephas), and John are described as pillars.
λάβωμεν πρὸ ὀφθαλμῶν ἡμῶν τοὺς ἀγαθοὺς ἀποστόλους:
Let us set before our eyes the good apostles:
Let us put the good apostles before our eyes:
Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
Peter, who because of unrighteous jealousy suffered not one or two but many trials, and having thus given his testimony went to the glorious place which was his due.
Peter, who because of unjust jealousy endured not one or two but many hardships, and having borne his witness in this way went to the place of glory that he was due.
Translator’s note. This is one of the earliest written references to Peter’s martyrdom. The letter does not say where or how Peter died. The next chapter speaks of a great crowd of martyrs gathered to Peter and Paul, which most scholars connect with the persecution under Nero at Rome.
διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
Through jealousy and strife Paul showred the way to the prize of endurance;
Because of jealousy and strife, Paul showed the way to the prize for endurance.
ἑπτάκις δεσμὰ φορέσας, φυγαδευθείς, λιθασθείς, κήρυξ γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν,
seven times he was in bonds, he was exiled, he was stoned, he was a herald both in the East and in the West, he gained the noble fame of his faith,
Seven times he was in chains. He was driven into exile and stoned. He became a preacher in both the East and the West and won the noble fame of his faith.
Translator’s note. Compare 2 Corinthians 11:23–27 and Acts 14:19. The New Testament does not give the number of Paul’s imprisonments as seven.
δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός.
he taught righteousness to all the world, and when he had reached the limits of the West he gave his testimony before the rulers, and thus passed from the world and was taken up into the Holy Place,—the greatest example of endurance.
He taught righteousness to the whole world, and he reached the farthest limit of the West and bore witness before the rulers. In this way he was released from the world and taken up into the holy place, having become the greatest example of endurance.
Translator’s note. “The farthest limit of the West” is usually taken to mean Spain, as Paul planned in Romans 15:24, 28. Some scholars think it means Rome itself, since the author was writing from there. If Spain is meant, this is the earliest hint that Paul’s plans were carried out.
Chapter 6
Τούτοις τοῖς ἀνδράσιν ὁσίως πολιτευσαμένοις συνηθροίσθη πολὺ πλῆθος ἐκλεκτῶν, οἵτινες πολλαῖς αἰκίαις καὶ βασάνοις διὰ ζῆλος παθόντες ὑπόδειγμα κάλλιστον ἐγένοντο ἐν ἡμῖν.
The Christian martyrsTo these men with their holy lives was gathered a great multitude of the chosen, who were the: victims of jealousy and offered among us the fairest example in their endurance under many indignities and tortures.
A great crowd of the chosen was gathered to these men who lived holy lives. Because of jealousy they suffered many insults and tortures, and they became the finest example among us.
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
Through jealousy women were persecuted as Danaids and Dircae, suffering terrible and unholy indignities; they stedfastly finished the course of faith, and received a noble reward, weak in the body though they were.
Because of jealousy, women were persecuted as Danaids and Dircae and suffered terrible and unholy abuses. They reached the secure end of the race of faith and received a noble reward, though they were weak in body.
Translator’s note. “Danaids and Dircae” are figures of Greek myth. The Danaids were the daughters of Danaus, punished in the underworld, and Dirce was tied to a bull and dragged to death. The text may refer to Christian women who were made to act out these myths in the arena, or the words may be a corruption of the original. This passage is difficult.
ζῆλος ἀπηλλοτρίωσεν γαμετὰς ἀνδρῶν καὶ ἠλλοίωσεν τὸ ῥηθὲν ὑπὸ τοῦ πατρὸς ἡμῶν Ἀδάμ: Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου.
Jealousy has estranged wives from husbands, and made of no effect the saying of our father Adam, This is now bone of my bone and flesh of my flesh.
Jealousy has separated wives from their husbands and changed what our father Adam said: “This is now bone of my bones and flesh of my flesh.”
Translator’s note. The quotation is from Genesis 2:23.
ζῆλος καὶ ἔρις πόλεις μεγάλας κατέστρεψεν καὶ ἔθνη μεγάλα ἐξερίζωσεν.
Jealousy and strife have overthrown great cities, and rooted up mighty nations.
Jealousy and strife have overthrown great cities and uprooted great nations.
Chapter 7
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
Instances of repentanceWe are not only writing these things to you, beloved, for your admonition, but also to remind ourselves; for we are in the same arena, and the same struggle is before us.
We are writing this, dear friends, not only to warn you but also to remind ourselves. For we are in the same arena, and the same contest lies ahead of us.
διὸ ἀπολίπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως ἡμῶν κανόνα,
Wherefore let us put aside empty and vain cares, and let us come to the glorious and venerable rule of our tradition,
So let us put away empty and pointless worries and turn to the glorious and honorable rule of our tradition,
καὶ ἴδωμεν, τί καλὸν καὶ τί τερπνὸν καὶ τί προσδεκτὸν ἐνώπιον τοῦ ποιήσαντος ἡμᾶς.
and let us see what is good and pleasing and acceptable in the sight of our Maker.
and let us see what is good, what is pleasing, and what is acceptable in the sight of the one who made us.
ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ, ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν ὑπήνεγκεν.
Let us fix our gaze on the Blood of Christ, and let us know that it is precious to his Father, because it was poured out for our salvation, and brought the grace of repentance to all the world.
Let us look closely at the blood of Christ and see how precious it is to his Father, because it was poured out for our salvation and brought the grace of repentance to the whole world.
διέλθωμεν εἰς τὰς γενεὰς πάσας, καὶ καταμάθωμεν ὅτι ἐν γενεᾷ καὶ γενεᾷ μετανοίας τόπον ἔδωκεν ὀ δεσπότης τοῖς βουλομένοις ἐπιστραφῆναι ἐπ’ αὐτόν.
Let us review all the generations, and let us learn that in generation after generation the Master has given a place of repentance to those who will turn to him.
Let us go through all the generations and learn that in every generation the Master has given a place for repentance to those who wanted to turn to him.
Νῶε ἐκήρυξεν μετάνοιαν, καὶ οἱ ὑπακούσαντες ἐσώθησαν.
NoahNoah preached repentance and those who obeyed were saved.
Noah preached repentance, and those who obeyed were saved.
Ἰωνᾶς Νινευΐταις καταστροφὴν ἐκήρυξεν: οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ ἀλλότριοι τοῦ θεοῦ ὄντες.
Jonah and the NinevitesJonah foretold destruction to the men of Nineveh, but when they repented they received forgiveness of their sins from God in answer to their prayer, and gained salvation, though they were aliens to God.
Jonah announced destruction to the people of Nineveh. But when they repented of their sins, they won God’s favor by their pleading and received salvation, though they were strangers to God.
Translator’s note. See Jonah 3.
Chapter 8
Οἱ λειτουργοὶ τῆς χάριτος τοῦ θεοῦ διὰ πνεύματος ἁγίου περὶ μετανοίας ἐλάλησαν.
Repentance in the ProphetsThe ministers of the grace of God spoke through the Holy Spirit concerning repentance,
The servants of God’s grace spoke about repentance through the Holy Spirit.
καὶ αὐτὸς δὲ ὁ δεσπότης τῶν ἁπάντων περὶ μετανοίας ἐλάλησεν μετὰ ὅρκου: Ζῶ γὰρ ἐγώ, λέγει κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν, προστιθεὶς καὶ γνώμην ἀγαθήν:
and even the Master of the universe himself spoke with an oath concerning repentance; For as I live, said the Lord, I do not desire the death of the sinner so much as his repentance, and he added a gracious declaration,
And the Master of all things himself also spoke about repentance with an oath: “As I live, says the Lord, I do not want the death of the sinner so much as his repentance.” And he added a kind word:
Translator’s note. The quotation is from Ezekiel 33:11, with some changes in wording.
Μετανοήσατε, οἶκος Ἰσραήλ, ἀπὸ τῆς ἀνομίας ὑμῶν: εἶπον τοῖς υἱοῖς τοῦ λαοῦ μου. Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ καὶ ἐὰν ὦσιν πυρρότεραι κόκκου καὶ μελανώτεραι σάκκου, καὶ ἐπιστραφῆτε πρός με ἐξ ὅλης τῆς καρδίας καὶ εἴπητε: Πάτερ: ἐπακούσομαι ὑμῶν ὡς λαοῦ ἁγίου.
Repent, O house of Israel, from your iniquity. Say to the sons of my people. If your sins reach from the earth to Heaven, and if they be redder than scarlet, and blacker than sackcloth, and ye turn to me with all your hearts and say ‘Father,’ I will listen to you as a holy people.
“Repent, house of Israel, of your lawlessness. Say to the children of my people: Though your sins reach from earth to heaven, and are redder than scarlet and blacker than sackcloth, if you turn to me with your whole heart and say, ‘Father,’ I will listen to you as to a holy people.”
Translator’s note. This passage combines Ezekiel 18:30 with ideas from Isaiah 1:18 and Jeremiah 3:19. The exact source is not known, and it may be a free combination or a lost text.
καὶ ἐν ἑτέρῳ τόπῳ λέγει οὕτως: Λούσασθε καὶ καθαροὶ γένεσθε, ἀφέλεσθε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου: παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήρᾳ: καὶ δεῦτε καὶ διελεγχθῶμεν, λέγει κύριος: καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ: ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ: καὶ ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε: ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται: τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα.
And in another place he speaks thus, Wash you, and make you clean, put away your wickedness from your souls before my eyes, cease from your wickedness, learn to do good, seek out judgment, rescue the wronged, give judgment for the orphan, do justice to the widow, and come and let us reason together, saith the Lord; and if your sins be as crimson, I will make them white as snow, and if they be as scarlet, I will make them white as wool, and if ye be willing and hearken to me, ye shall eat the good things of the land, but if ye be not willing, and hearken not to me, a sword shall devour you, for the mouth of the Lord has spoken these things.
And in another place he says this: “Wash and become clean. Remove the wickedness from your souls before my eyes. Stop your wickedness. Learn to do good. Seek justice. Rescue the wronged. Defend the orphan and do justice for the widow. Come, let us reason together, says the Lord. Though your sins are like crimson, I will make them white as snow. Though they are like scarlet, I will make them white as wool. If you are willing and listen to me, you will eat the good things of the land. But if you are unwilling and do not listen to me, the sword will devour you. For the mouth of the Lord has spoken this.”
Translator’s note. The quotation is from Isaiah 1:16–20, following the Greek Old Testament.
πάντας οὖν τοὺς ἀγαπητοὺς αὐτοῦ βουλόμενος μετανοίας μετασχεῖν ἐστήριξεν τῷ παντοκρατορικῷ βουλήματι αὐτοῦ.
Thus desiring to give to all his beloved a share in repentance, he established it by his Almighty will.
Since he wanted all those he loves to share in repentance, he confirmed it by his almighty will.
Chapter 9
Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τήν τε ἔριν καὶ τὸ εἰς θάνατον ἄγον ζῆλος.
Examples of obedienceWherefore let us obey his excellent and glorious will; let us fall before him as suppliants of his mercy and goodness; let us turn to his pity, and abandon the vain toil and strife and jealousy which leads to death.
So let us obey his glorious and splendid will. Let us fall before him as people begging for his mercy and kindness, and turn to his compassion. Let us give up the useless toil, the strife, and the jealousy that leads to death.
ἀτενίσωμεν εἰς τοὺς τελείως λειτουργήσαντας τῇ μεγαλοπρεπεῖ δόξῃ αὐτοῦ.
Let us fix our gaze on those who have rendered perfect service to his excellent glory.
Let us fix our eyes on those who have served his magnificent glory perfectly.
λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ οὐχ εὑρέθη αὐτοῦ θάνατος.
EnochLet us take Enoch, who was found righteous in obedience, and was translated, and death did not befall him.
Take Enoch. He was found righteous in obedience and was taken away, and no death of his was ever found.
Translator’s note. See Genesis 5:24 and Hebrews 11:5.
Scripture: Hebrews 11:5
Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενεσίαν κόσμῳ ἐκήρυξεν, καὶ διέσωσεν δἰ αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ ζῶα εἰς τὴν κιβωτόν.
NoahNoah was found faithful in his service, in foretelling a new beginning to the world, and through him the Master saved the living creatures which entered in concord into the Ark.
Noah was found faithful, and through his service he proclaimed a new beginning to the world. Through him the Master saved the living creatures that entered the ark in harmony.
Chapter 10
Ἀβραάμ, ὁ φίλος προσαγορευθείς, πιστὸς εὑρέθη ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι τοῖς ῥήμασιν τοῦ θεοῦ.
AbrahamAbraham, who was called the Friend, was found faithful in his obedience to the words of God.
Abraham, who was called “the friend,” was found faithful in becoming obedient to the words of God.
Translator’s note. Abraham is called God’s friend in Isaiah 41:8, 2 Chronicles 20:7, and James 2:23.
οὗτος δἰ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ. λέγει γὰρ αὐτῷ:
He in obedience went forth from his country and from his kindred and from his father’s house, that by leaving behind a little country and a feeble kindred and a small house he might inherit the promises of God. For God says to him,
Through obedience he left his land, his relatives, and his father’s house, so that by leaving a small land, a weak family, and a little house, he would inherit the promises of God. For God said to him:
Scripture: Genesis 12:1-3
Ἄπελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω: καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος: καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ καταράσομαι τοὺς καταρωμένους σε, καὶ εὐλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς.
Depart from thy land and from thy kindred and from thy father’s house to the land which I shall show thee, and I will make thee a great nation, and I will bless thee, and I will magnify thy name, and thou shalt be blessed; and I will bless those that bless thee, and I will curse those that curse thee, and all the tribes of the earth shall be blessed in thee.
“Leave your land, your relatives, and your father’s house, and go to the land I will show you. I will make you into a great nation and bless you and make your name great, and you will be blessed. I will bless those who bless you and curse those who curse you, and in you all the tribes of the earth will be blessed.”
Translator’s note. The quotation is from Genesis 12:1–3.
καὶ πάλιν ἐν τῷ διαχωρισθῆναι αὐτὸν ἀπὸ Λὼτ εἶπεν αὐτῷ ὁ θεός. Ἀναβλέψας τοῖς ὀφθαλμοῖς σου ἴδε ἀπὸ τοῦ τόπου, οὖ νῦν σὺ εἶ, πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν, ὅτι πᾶσαν τὴν γῆν, ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος.
And again, when he was separated from Lot, God said to him, Lift up thine eyes and look from the place where thou art now, to the North and to the South and to the East and to the West; for all the land which thou seest, to thee will I give it and to thy seed for ever.
And again, when he had separated from Lot, God said to him: “Look up with your eyes and see from the place where you now are, to the north and south, east and west. For all the land that you see, I will give it to you and to your offspring forever.”
Translator’s note. The quotation is from Genesis 13:14–15.
Scripture: Genesis 13:14-16
καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς: εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται.
And I will make thy seed as the dust of the earth. If a man can number the dust of the earth thy seed shall also be numbered.
“I will make your offspring like the sand of the earth. If anyone can count the sand of the earth, your offspring too will be counted.”
Translator’s note. The quotation is from Genesis 13:16.
καὶ πάλιν λέγει: Ἐξήγαγεν ὁ θεὸς τὸν Ἀβραὰμ καὶ εἶπεν αὐτῷ: Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς: οὕτως ἔσται τὸ σπέρμα σου. ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
And again he says, God led forth Abraham, and said to him, ‘Look up to the Heaven and number the stars, if thou canst number them; so shall thy seed be.’ And Abraham believed God, and it was counted unto him for righteousness.
And again he says: “God brought Abraham out and said to him, ‘Look up to heaven and count the stars, if you can count them. So will your offspring be.’ And Abraham believed God, and it was counted to him as righteousness.”
Translator’s note. The quotation is from Genesis 15:5–6. Compare Romans 4 and Galatians 3, where Paul builds on this verse.
Scripture: Genesis 15:4-5
διὰ πίστιν καὶ φιλοξενίαν ἐδόθη αὐτῷ υἱὸς ἐν γήρᾳ, καὶ δἰ ὑπακοῆς προσήνεγκεν αὐτὸν θυσίαν τῷ θεῷ πρὸς τὸ ὄρος ὃ ἔδειξεν αὐτῷ.
Because of his faith and hospitality a son was given him in his old age, and in his obedience he offered him as a sacrifice to God on the mountain which he showed him.
Through faith and hospitality a son was given to him in his old age, and through obedience he offered him as a sacrifice to God on the mountain that God showed him.
Translator’s note. The offering of Isaac is told in Genesis 22. The mention of hospitality refers to Genesis 18, where Abraham welcomed the three visitors.
Chapter 11
Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ’ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν.
LotFor his hospitality and piety Lot was saved out of Sodom when the whole countryside was judged by fire and brimstone, and the Master made clear that he does not forsake those who hope in him, but delivers to punishment and torture those who turn aside to others.
Because of his hospitality and godliness, Lot was saved from Sodom when the whole region was judged with fire and sulfur. The Master made it clear that he does not abandon those who hope in him, but hands over to punishment and torment those who turn aside.
Translator’s note. See Genesis 19.
συνεξελθούσης γὰρ αὐτῷ τῆς γυναικὸς ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς τοῦτο σημεῖον ἐτέθη, ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν, ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ θεοῦ δυνάμεως εἰς κρίμα καὶ εἰς σημείωσιν πάσαις ταῖς γενεαῖς γίνονται.
Lot’s wifeFor of this a sign was given when his wife went with him, but changed her mind and did not remain in agreement with him, so that she became a pillar of salt unto this day, to make known to all, that those who are double-minded, and have doubts concerning the power of God, incur judgment and become a warning to all generations.
Lot’s wife went out with him, but she was of a different mind and not in agreement with him. So she was made a sign: she became a pillar of salt to this day. This was so that everyone would know that the double-minded and those who doubt God’s power come under judgment and become a warning for all generations.
Translator’s note. See Genesis 19:26. The Greek word dipsychoi, “double-minded” (literally “two-souled”), also appears in James 1:8 and 4:8. Clement uses it again in chapter 23, and the theme of double-mindedness is prominent in the Shepherd of Hermas.
Chapter 12
Διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη.
RahabFor her faith and hospitality Rahab the harlot was saved.
Because of her faith and hospitality, Rahab the prostitute was saved.
Translator’s note. See Joshua 2 and 6, Hebrews 11:31, and James 2:25.
ἐκπεμφθέντων γὰρ ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυὴ κατασκόπων εἰς τὴν Ἱεριχώ, ἔγνω ὁ βασιλεὺς τῆς γῆς, ὅτι ἥκασιν κατασκοπεῦσαι τὴν χώραν αὐτῶν, καὶ ἐξέπεμψεν ἄνδρας τοὺς συλλημψομένους αὐτούς, ὅπως συλλημφθέντες θανατωθῶσιν.
For when the spies were sent to Jericho by Joshua the son of Nun, the King of the land knew that they had come to spy out his country, and sent men to take them, that they might be captured and put to death.
When Joshua son of Nun sent spies to Jericho, the king of the land learned they had come to spy out his country, and sent men to arrest them, so they could be caught and put to death.
Scripture: Joshua 2:1-8
ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν λινοκαλάμην.
So the hospitable Rahab took them in, and hid them in the upper room under the stalks of flax.
The hospitable Rahab took them in and hid them in the upper room under the stalks of flax.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ’ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ: ὑποδεικνύουσα αὐτοῖς ἐναλλάξ.
And when the king’s men came and said, The spies of our land came in to thee, bring them out, for the king orders thus, she answered The men whom ye seek did indeed come to me, but they went away forthwith, and are proceeding on their journey, and pointed in the wrong direction.
When the king’s men came and said, “The spies of our land came in to you. Bring them out, for the king commands it,” she answered, “The men you are looking for did come to me, but they left right away and are going along the road.” She pointed them in the wrong direction.
καὶ εἶπεν πρὸς τοὺς ἄνδρας: Γινώσκουσα γινώσκω ἐγώ, ὅτι κύριος ὁ θεὸς παραδίδωσιν ὑμῖν τὴν γῆν ταύτην: ὁ γὰρ φόβος καὶ ὁ τρόμος ὑμῶν ἐπέπεσεν τοῖς κατοικοῦσιν αὐτήν. ὡς ἐὰν οὖν γένηται λαβεῖν αὐτὴν ὑμᾶς, διασώσατέ με καὶ τὸν οἶκον τοῦ πατρός μου.
And she said to the men, I know assuredly that the Lord God is delivering to you this land; for the fear and dread of you has fallen on those who dwell in it. When therefore it shall come to pass, that ye take it, save me and my father’s house.
She said to the men, “I know for certain that the Lord God is giving you this land, for fear and trembling of you have fallen on those who live in it. So when you take it, save me and my father’s house.”
Scripture: Joshua 2:9-10
καὶ εἶπαν αὐτῇ: Ἔσται οὕτως, ὡς ἐλάλησας ἡμῖν. ὡς ἐὰν οὖν γνῷς παραγινομένους ἡμᾶς, συνάξεις πάντας τοὺς σοὺς ὑπὸ τὸ στέγος σου, καὶ διασωθήσονται: ὅσοι γὰρ ἐὰν εὑρεθῶσιν ἔξω τῆς οἰκίας, ἀπολοῦνται.
And they said to her, It shall be as thou hast spoken to us; when therefore thou knowest that we are at hand, thou shalt gather all thy folk under thy roof, and they shall be safe; for as many as shall be found outside the house shall perish.
They said to her, “It will be as you have told us. When you know that we are approaching, gather all your people under your roof, and they will be saved. Anyone found outside the house will die.”
καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν.
And they proceeded to give her a sign, that she should hang out a scarlet thread from her house, foreshowing that all who believe and hope on God shall have redemption through the blood of the Lord.
And they added that she should hang a scarlet cord from her house as a sign. This showed ahead of time that redemption will come through the blood of the Lord to all who believe and hope in God.
Translator’s note. This is the earliest surviving Christian reading of Rahab’s scarlet cord as a picture of Christ’s blood. Later writers such as Justin, Irenaeus, and Origen also used this image.
ὁρᾶτε, ἀγαπητοί, ὅτι οὐ μόνον πίστις, ἀλλὰ καὶ προφητεία ἐν τῇ γυναικὶ γέγονεν.
You see, beloved, that the woman is an instance not only of faith but also of prophecy.
You see, dear friends, that in this woman there was not only faith but also prophecy.
Chapter 13
Ταπεινοφρονήσωμεν οὖν, ἀδελφοί, ἀποθέμενοι πᾶσαν ἀλαζονείαν καὶ τῦφος καὶ ἀφροσύνην καὶ ὀργάς, καὶ ποιήσωμεν τὸ γεγραμμένον, λέγει γὰρ τὸ πνεῦμα τὸ ἅγιον: Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ’ ἡ ὁ καυχώμενος ἐν κυρίῳ καυχάσθω, τοῦ ἐκζητεῖν αὐτὸν καὶ ποιεῖν κρίμα καὶ δικαιοσύνην: μάλιστα μεμνημένοι τῶν λόγων τοῦ κυρίου Ἰησοῦ, οὓς ἐλάλησεν διδάσκων ἐπιείκειαν καὶ μακροθυμίαν.
The need of humble-mindednessLet us, therefore, be humble-minded, brethren, putting aside all arrogance and conceit and foolishness and wrath, and let us do that which is written (for the Holy Spirit says, Let not the wise man boast himself in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but he that boasteth let him boast in the Lord, to seek him out and to do judgment and righteousness), especially remembering the words of the Lord Jesus which he spoke when he was teaching gentleness and longsuffering.
So let us be humble, brothers, putting away all arrogance, pride, foolishness, and anger. Let us do what is written, for the Holy Spirit says: “Let not the wise boast in their wisdom, nor the strong in their strength, nor the rich in their riches, but let the one who boasts boast in the Lord, to seek him out and to practice justice and righteousness.” Above all, let us remember the words of the Lord Jesus, which he spoke when teaching gentleness and patience.
Translator’s note. The quotation draws on Jeremiah 9:23–24 and on the similar saying found in the Greek version of 1 Samuel 2:10, which ends with doing justice and righteousness. The words “let the one who boasts boast in the Lord” match Paul’s wording in 1 Corinthians 1:31 and 2 Corinthians 10:17.
Scripture: 1 Corinthians 1:31
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
For lie spoke thus: Be merciful, that ye may obtain mercy. Forgive, that ye may be forgiven. As ye do, so shall it be done unto you. As ye give, so shall it be given unto you. As ye judge, so shall ye be judged. As ye are kind, so shall kindness be shewn you. With wliat measure ye mete, it shall be measured to you.
For he said this: “Show mercy, so that you may receive mercy. Forgive, so that you may be forgiven. As you do, so it will be done to you. As you give, so it will be given to you. As you judge, so you will be judged. As you show kindness, so kindness will be shown to you. With the measure you use, it will be measured to you.”
Translator’s note. This saying combines sayings of Jesus from Matthew 5:7, 6:14–15, 7:1–2 and Luke 6:36–38 in a form that does not match any one Gospel exactly. Scholars have long debated whether Clement is quoting a Gospel from memory, an early collection of Jesus’s sayings, or oral tradition.
ταύτῃ τῇ ἐντολῇ καὶ τοῖς παραγγέλμασιν τούτοις στηρίξωμεν ἑαυτοὺς εἰς τὸ πορεύεσθαι ὑπηκόους ὄντας τοῖς ἁγιοπρεπέσι λόγοις αὐτοῦ, ταπεινοφρονοῦντες: φησὶν γὰρ ὁ ἅγιος λόγος:
With this commandment and with these injunctions let us strengthen ourselves to walk in obedience to his hallowed words and let us be humble-minded, for the holy word says,
Let us strengthen ourselves by this command and these instructions, so that we may live in obedience to his holy words, with humble minds. For the holy word says:
Ἐπὶ τίνα ἐπιβλέψω, ἀλλ’ ἢ ἐπὶ τὸν πραῢν καὶ ἡσύχιον καὶ τρέμοντά μου τὰ λόγια.
On whom shall I look, but on the meek and gentle and him who trembles at my oracles.
“Whom will I look on, except the gentle, quiet person who trembles at my words?”
Translator’s note. The quotation is from Isaiah 66:2. Where the Greek Old Testament reads “humble,” Clement has “gentle” (or “meek”), which fits his theme.
Chapter 14
Δίκαιον οὖν καὶ ὅσιον, ἄνδρες ἀδελφοί, ὑπηκόους ἡμᾶς μᾶλλον γενέσθαι τῷ θεῷ ἡ τοῖς ἐν ἀλαζονείᾳ καὶ ἀκαταστασίᾳ μυσεροῦ ζήλους ἀρχηγοῖς ἐξακολουθεῖν.
Obedience to God, and abstinence from sedition.Therefore it is right and holy, my brethren, for us to obey God rather than to follow those who in pride and unruliness are the instigators of an abominable jealousy.
So it is right and holy, brothers, that we obey God rather than follow those who, in arrogance and disorder, are the ringleaders of a detestable jealousy.
βλάβην γὰρ οὐ τὴν τυχοῦσαν, μᾶλλον δὲ κίνδυνον ὑποίσομεν μέγαν, ἐὰν ῥιψοκινδύνως ἐπιδῶμεν ἑαυτοὺς τοῖς θελήμασιν τῶν ἀνθρώπων, οἵτινες ἐξακοντίζουσιν εἰς ἔριν καὶ στάσεις, εἰς τὸ ἀπαλλοτριῶσαι ἡμᾶς τοῦ καλῶς ἔχοντος.
For we shall incur no common harm, but great danger, if we rashly yield ourselves to the purposes of men who rush into strife and sedition, to estrange us from what is right.
We will bring on ourselves no ordinary harm, but rather great danger, if we recklessly hand ourselves over to the wishes of people who launch themselves into strife and rebellion in order to pull us away from what is good.
χρηστευσώμεθα ἑαυτοῖς κατὰ τὴν εὐσπλαγχνίαν καὶ γλυκύτητα τοῦ ποιήσαντος ἡμᾶς.
Let us be kind to one another, according to the compassion and sweetness of our Maker.
Let us be kind to one another, following the compassion and sweetness of the one who made us.
γέγραπται γάρ: Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπ αὐτῆς: οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπ’ αὐτῆς.
For it is written, The kind shall inhabit the land, and the guiltless shall be left on it, but they who transgress shall be destroyed from off it.
For it is written: “The kind will live in the land, and the innocent will be left on it, but those who break the law will be wiped out from it.”
Translator’s note. The quotation follows Proverbs 2:21–22 in the Greek Old Testament closely, with echoes of Psalm 37 (Psalm 36 in the Greek Old Testament).
καὶ πάλιν λέγει: Εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου: καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὗρον. φύλασσε ἀκακίαν καὶ ἴδε εὐθύτητα, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ.
And again he says: I saw the ungodly lifted high, and exalted as the cedars of Lebanon. And I went by, and behold he was not; and I sought his place, and I found it not. Keep innocence, and look on uprightness; for there is a remnant for a peaceable man.
And again it says: “I saw the ungodly man lifted up and raised high like the cedars of Lebanon. I passed by, and look, he was gone. I searched for his place, and I did not find it. Guard innocence and look upon what is upright, because there is a future for the peaceful person.”
Translator’s note. The quotation is from Psalm 37:35–37 (Psalm 36 in the Greek Old Testament).
Chapter 15
Τοίνυν κολληθῶμεν τοῖς μετ’ εὐσεβείας εἰρηνεύουσιν, καὶ μὴ τοῖς μεθ̓ ὑποκρίσεως βουλομένοις εἰρήνην.
Cleaving to the peaceableMoreover let us cleave to those whose peacefulness is based on piety and not to those whose wish for peace is hypocrisy.
So let us hold on to those who keep the peace out of true godliness, not to those who only pretend to want peace.
λέγει γάρ που: Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπ’ ἐμοῦ.
For it says in one place: This people honoureth me with their lips, but their heart is far from me.
For it says somewhere: “This people honors me with their lips, but their heart is far from me.”
Translator’s note. The quotation is from Isaiah 29:13, which Jesus also quotes in Matthew 15:8 and Mark 7:6.
καὶ πάλιν: Τῷ στόματι αὐτῶν εὐλογοῦσιν, τῇ δὲ καρδίᾳ αὐτῶν κατηρῶντο.
And again, They blessed with their mouth, but cursed in their hearts.
And again: “They bless with their mouth, but curse with their heart.”
Translator’s note. The quotation is from Psalm 62:4 (Psalm 61 in the Greek Old Testament).
καὶ πάλιν λέγει: Ἠγάπησαν αὐτὸν τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτόν, ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ’ αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ.
And again it says they loved him with their mouth, and they lied unto him with their tongue, and their heart was not right with him, nor were they faithful in his covenant.
And again it says: “They loved him with their mouth and lied to him with their tongue, and their heart was not right with him, nor were they faithful to his covenant.”
Translator’s note. The quotation is from Psalm 78:36–37 (Psalm 77 in the Greek Old Testament).
διὰ τοῦτο ἄλαλα γενηθήτω τὰ χείηλ τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν. καὶ πάλιν: Ἐξολεθρεύσαι κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλορήμονα, τοὺς εἰπόντας: Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παῤ ἡμῖν ἐστιν: τίς ἡμῶν κύριός ἐστιν;
Therefore let the deceitful lips be dumb which speak iniquity against the righteous. And again, May the Lord destroy all the deceitful lips, a tongue that speaketh great things, those who say. Let us magnify our tongue, our lips are our own, who is lord over us?
Therefore, “Let the deceitful lips that speak lawlessness against the righteous be made silent.” And again: “May the Lord destroy all deceitful lips, the boasting tongue, those who say, ‘We will make our tongue great; our lips are our own. Who is lord over us?’”
Translator’s note. The quotations are from Psalm 31:18 and Psalm 12:3–4 (Psalms 30 and 11 in the Greek Old Testament).
ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος: θήσομαι ἐν σωτηρίῳ,
For the misery of the poor and groaning of the needy, now will I arise, saith the Lord, I will place him in safety,
“Because of the misery of the poor and the groaning of the needy, I will now arise, says the Lord. I will set him in safety,
Translator’s note. The quotation is from Psalm 12:5 (Psalm 11 in the Greek Old Testament).
παρρησιάσομαι ἐν αὐτῷ.
I will deal boldly with him.
I will speak boldly for him.”
Translator’s note. The Greek of this line (also in the Greek Psalm, Psalm 12:5 in English Bibles) is obscure; it may mean “I will act boldly in it [that is, in his rescue]” or “I will speak boldly about him.”
Chapter 16
Ταπεινοφρονούντων γάρ ἐστιν ὁ Χριστός, οὐκ ἐπαιρομένων ἐπὶ τὸ ποίμνιον αὐτοῦ.
The humility of ChristFor Christ is of those who are humble-minded, not of those who exalt themselves over His flock.
For Christ belongs to those who are humble, not to those who raise themselves above his flock.
τὸ σκῆπτρον τῆς μεγαλωσύνης τοῦ θεοῦ, ὁ κύριος Ἰησοῦς Χριστός, οὐκ ἦλθεν ἐν κόμπῳ ἀλαζονείας οὐδὲ ὑπερηφανίας, καίπερ δυνάμενος, ἀλλὰ ταπεινοφρονῶν, καθὼς τὸ πνεῦμα τὸ ἅγιον περὶ αὐτοῦ ἐλάλησεν: φησὶν γάρ:
The sceptre of the greatness of God, the Lord Jesus Christ, came not with the pomp of pride or of arrogance, for all his power, but was humble-minded, as the Holy Spirit spake concerning him. For it says,
The scepter of God’s majesty, the Lord Jesus Christ, did not come with the show of boasting or arrogance, though he could have. He came in humility, just as the Holy Spirit said about him. For it says:
Κύριε. τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; ἀνηγγείλαμεν ἐναντίον αὐτοῦ, ὡς παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ: οὐκ ἔστιν αὐτῷ εἶδος οὐδὲ δόξα, καὶ εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τὸ εἶδος τῶν ἀνθρώπων: ἄνθρωπος ἐν πληγῇ ὢν καὶ πόνῳ καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ, ἠτιμάσθη καὶ οὐκ ἐλογίσθη:
Lord, who has believed our report, and to whom was the arm of the Lord revealed? We declared him before the Lord as a child, as a root in thirsty ground; there is no form in him, nor glory, and we saw him, and he had neither form nor beauty, but his form was without honour, less than the form of man, a man living among stripes and toil, and acquainted with the endurance of weakness; for his face was turned away, he was dishonoured, and not esteemed.
“Lord, who has believed our message? And to whom has the arm of the Lord been revealed? We made our announcement before him: like a child, like a root in thirsty ground. He has no form or glory. We saw him, and he had no form or beauty. His appearance was without honor, falling short of the appearance of human beings. He was a man in the midst of blows and pain, who knew how to bear weakness, because his face was turned away. He was dishonored and not esteemed.
Translator’s note. This long quotation (16.3–14) is Isaiah 53:1–12, following the Greek Old Testament, which differs in several places from the Hebrew. For example, the opening word “Lord” is not in the Hebrew. The letter’s use of Isaiah 53 for Christ is among the earliest in Christian writing outside the New Testament.
οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει:
He it is who beareth our sins, and is pained for us, and we regarded him as subject to pain, and stripes and affliction,
“He bears our sins and suffers pain for us, and we thought of him as being in pain, under blows, and in affliction.
αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν. παιδεία εἰρήνης ἡμῶν ἐπ’ αὐτόν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν.
but he was wounded for our sins and he has suffered for our iniquities. The chastisement of our peace was upon him; with his bruises were we healed.
“But he was wounded for our sins and weakened for our lawless deeds. The discipline that brings our peace was on him; by his bruise we were healed.
πάντες ὡς πρόβατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήθη:
All we like sheep went astray, each man went astray in his path;
“All of us like sheep went astray, each person went astray in his own way.
καὶ κύριος παρέδωκεν αὐτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα. ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη.
and the Lord delivered him up for our sins, and he openeth not his mouth because of his affliction. As a sheep he was brought to the slaughter, and as a lamb dumb before its shearer, so he openeth not his mouth. In humiliation his judgment was taken away.
“And the Lord handed him over for our sins, and he, because of his affliction, does not open his mouth. Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. In his humiliation his judgment was taken away.
τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.
Who shall declare his generation? For his life is taken away from the earth.
“Who will describe his generation? For his life is taken away from the earth.
ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἥκει εἰς θάνατον.
For the iniquities of my people is he come to death.
“He has come to death because of the lawless deeds of my people.
καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ: ὅτι ἀνομίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς.
And I will give the wicked for his burial, and the rich for his death; for he wrought no iniquity, nor was guile found in his mouth. And the Lord’s will is to purify him from stripes.
“And I will give the wicked in place of his burial, and the rich in place of his death, because he did no lawless deed, and there was no deceit found in his mouth. And the Lord wants to cleanse him from the wound.
ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον.
If ye make an offering for sin, your soul shall see a long-lived seed.
“If you give an offering for sin, your soul will see long-lived offspring.
καὶ κύριος βούλεται ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς. καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει.
And the Lord’s will is to take of the toil of his soul, to show him light and to form him with understanding, to justify a righteous man who serveth many well. And he himself shall bear their sins.
“And the Lord wants to take away the labor of his soul, to show him light and form him with understanding, to make righteous the righteous one who serves many well. And he himself will bear their sins.
διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα: ἀνθ̓ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη.
For this reason shall he inherit many, and he shall share the spoils of the strong; because his soul was delivered to death, and he was reckoned among the transgressors.
“Therefore he will inherit many, and he will divide the spoils of the strong, because his soul was handed over to death, and he was counted among the lawless.
καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη.
And he bore the sins of many, and for their sins was he delivered up.
“And he himself bore the sins of many, and was handed over because of their sins.”
καὶ πάλιν αὐτός φησιν: Ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουθένημα λαοῦ.
And again he says himself, But I am a worm and no man, a reproach of men, and despised of the people.
And again he says himself: “But I am a worm and not a man, a reproach of human beings and despised by the people.
Translator’s note. The quotation is from Psalm 22:6–8 (Psalm 21 in the Greek Old Testament), which the Gospels also apply to Jesus on the cross.
πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν: Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν, σωσάτω αὐτόν, ὅτι θέλει αὐτόν.
All they who saw me mocked me, they spoke with their .lips, they shook their heads; He hoped on the Lord, let him deliver him, let him save him, for he hath pleasure in him.
“All who saw me mocked me. They spoke with their lips and shook their heads: ‘He hoped in the Lord. Let him rescue him, let him save him, since he delights in him.’”
ὁρᾶτε, ἅνδρες ἀγαπητοί, τίς ὁ ὑπογραμμὸς ὁ δεδομένος ἡμῖν: εἰ γὰρ ὁ κύριος οὕτως ἐταπεινοφρόνησεν, τί ποιήσωμεν ἡμεῖς οἱ ὑπὸ τὸν ζυγὸν τῆς χάριτος αὐτοῦ δἰ αὐτοῦ ἐλθόντες;
You see. Beloved, what is the example which is given to us; for if the Lord was thus humble-minded, what shall we do, who through him have come under the yoke of his grace?
You see, dear friends, what example has been given to us. For if the Lord was this humble, what should we do, who have come through him under the yoke of his grace?
Chapter 17
Μιμηταὶ γενώμεθα κἀκείνων, οἵτινες ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς περιεπάτησαν κηρύσσοντες τὴν ἔλευσιν τοῦ Χριστοῦ: λέγομεν δὲ Ἠλίαν καὶ Ἑλισαιέ, ἔτι δὲ καὶ Ἰεζεκιήλ, τοὺς προφήτας: πρὸς τούτοις καὶ τοὺς μεμαρτυρημένους.
Humility in the Old TestamentLet us also be imitators of those who went about in the skins of goats and sheep, heralding the coming of Christ; we mean Elijah and Elisha, and moreover Ezekiel, the prophets, and in addition to them the famous men of old.
Let us also imitate those who went about in goatskins and sheepskins, announcing the coming of Christ. We mean the prophets Elijah, Elisha, and also Ezekiel, and besides them, those who have been commended by God.
Translator’s note. Compare Hebrews 11:37, “They went about in sheepskins and goatskins.” In the Greek Old Testament, Elijah’s cloak, later taken up by Elisha, is called a mēlōtē (1 Kings 19:13, 19; 2 Kings 2:8, 13–14), the same word used here for “sheepskins.” The Bible does not say that Ezekiel wore skins, so the author may be drawing on a tradition we no longer have.
ἐμαρτυρήθη μεγάλως Ἀβραὰμ καὶ φίλος προσηγορεύθη τοῦ θεοῦ, καὶ λέγει ἀτενίζων εἰς τὴν δόξαν τοῦ θεοῦ ταπεινοφρονῶν: Ἐγὼ δέ εἰμι γῆ καὶ σποδός.
AbrahamGreat fame was given to Abraham, and he was called the Friend of God, and he, fixing his gaze in humility on the Glory of God, says But I am dust and ashes.
Abraham was highly commended and was called the friend of God. Fixing his gaze on the glory of God in humility, he says, “But I am dust and ashes.”
Translator’s note. The quotation is from Genesis 18:27. Abraham is called God’s friend in 2 Chronicles 20:7, Isaiah 41:8, and James 2:23.
ἔτι δὲ καὶ περὶ Ἰὼβ οὕτως γέγραπται: Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ.
JobMoreover it is also written thus concerning Job:—Now Job was righteous and blameless, true, a worshipper of God, and kept himself from all evil.
ἀλλ’ αὐτὸς ἑαυτοῦ κατηγορεῖ λέγων: Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ’ ἂν μιᾶς ἡμέρας ἡ ζωὴ αὐτοῦ.
But he accuses himself, saying, No man is clean from defilement, not even if his life be but for a single day.
But he accuses himself, saying, “No one is clean from filth, even if his life is only one day long.”
Translator’s note. The quotation is from Job 14:4–5 in the Greek Old Testament. The Hebrew text is different.
Μωυσῆς πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ἐκλήθη, καὶ διὰ τῆς ὑπηρεσίας αὐτοῦ ἔκρινεν ὁ θεὸς Λἴγυπτον διὰ τῶν μαστίγων καὶ τῶν αἰκισμάτων αὐτῶν: ἀλλὰ κἀκεῖνος δοξασθεὶς μεγάλως οὐκ ἐμεγαλορημόνησεν, ἀλλ’ εἶπεν ἐκ τῆς βάτου χρηματισμοῦ αὐτῷ διδομένου: Τίς εἰμι ἐγώ, ὅτι με πέμπεις ; Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶ βραδύγλωσσος.
NoahMoses was called Faithful with all his house, and through his ministry God judged Egypt with their scourges and tormen ts; but he, though he was given great glory, did not use great words, but, when an oracle was given to him from the bush, said:—Who am I that thou sendest me? Nay, I am a man of feeble speech, and a slow tongue.
Moses was called “faithful in all his house,” and through his service God judged Egypt with plagues and punishments. Yet even he, though greatly honored, did not speak boastfully. When an oracle was given to him from the bush, he said, “Who am I that you are sending me? I am weak of voice and slow of tongue.”
Translator’s note. The words “faithful in all his house” are from Numbers 12:7 (compare Hebrews 3:2, 5). The other quotation is from Exodus 3:11 and 4:10.
Scripture: Exodus 4:10
καὶ πάλιν λέγει: Ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ κύθρας.
And again he says, But I am as smoke from a pot.
And again he says, “I am steam from a pot.”
Translator’s note. This saying is not found in the Old Testament as we have it. Its source is unknown. It may come from a Jewish writing that is now lost.
Chapter 18
Τί δὲ εἴπωμεν ἐπὶ τῷ μεμαρτυρημένῳ Δαυείδ; ἐφ̓ οὗ εἶπεν ὁ θεός: Εὗρον ἄνδρα κατὰ τὴν καρδίαν μου, Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἐν ἐλέει αἰωνίῳ ἔχρισα αὐτόν.
The humility of DavidBut what shall we say of the famous David? Of him said God, I have found a man after my own heart, David the son of Jesse, I have anointed him with eternal mercy;
What should we say about David, of whom such good testimony was given? Of him God said, “I have found a man after my own heart, David the son of Jesse. I anointed him with eternal mercy.”
Translator’s note. The Psalm says “with my holy oil.” Clement’s “mercy” (Greek eleos) sounds very like “oil” (elaion), which may explain the difference.
Scripture: Acts 13:22
ἀλλὰ καὶ αὐτὸς λέγει πρὸς τὸν θεόν: Ἐλέησόν με, ὁ θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου.
but he too says to God Have mercy upon me, O God, according to thy great mercy, and according to the multitude of thy compassions, blot out my transgression.
But he himself says to God: “Have mercy on me, O God, according to your great mercy, and according to the multitude of your compassions wipe out my wrongdoing.
Translator’s note. Sections 18.2–17 are Psalm 51:1–17 (Psalm 50 in the Greek Old Testament), quoted almost in full. The Greek wording differs in places from the Hebrew.
ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με: ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μου ἐστὶν διαπαντός.
Wash me yet more from mine iniquity, and cleanse me from my sin; for I know my iniquity, and my sin is ever before me.
“Wash me even more from my lawlessness, and cleanse me from my sin. For I know my lawlessness, and my sin is always before me.
σοὶ μόνῳ ἥμαρτον, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου. καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε.
Against thee only did I sin, and did evil before thee, that thou mightest be justified in thy words, and mightest overcome when thou art judged.
“Against you alone I have sinned, and I have done what is evil in your sight, so that you may be justified in your words and win when you are judged.
Translator’s note. Paul quotes this verse in Romans 3:4.
ἰδοὺ γὰρ ἐν ἀνομίαις συνελήμφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου.
For, lo, I was conceived in iniquity, and in sin did my mother bear me.
“For look, I was conceived in lawless deeds, and in sins my mother conceived me.
ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας: τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.
For, behold, thou hast loved truth, thou didst make plain to me the secret and hidden things of thy wisdom.
“For look, you have loved truth. You have shown me the hidden and secret things of your wisdom.
ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι: πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι.
Thou shalt sprinkle me with hyssop, and I shall be cleansed; tliou shalt wash me, and I shall be whiter than snow.
“You will sprinkle me with hyssop and I will be clean. You will wash me and I will be whiter than snow.
ἀκουτιεῖς με ἀγαλλίασιν καὶ εὐφροσύνην. ἀγαλλιάσονται ὀστᾶ τεταπεινωμένα.
Thou shalt make me hear joy and gladness; the bones which have been humbled shall rejoice.
“You will let me hear joy and gladness. The humbled bones will rejoice.
ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου, καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον.
Turn thy face from my sins, and blot out all mine iniquities.
“Turn your face away from my sins, and wipe out all my lawless deeds.
καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου.
Create a clean heart in me, O God, and renew a right spirit in my inmost parts.
“Create a clean heart in me, O God, and renew a right spirit in my inner parts.
μὴ ἀπορίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ’ ἐμοῦ.
Cast me not away from thy presence, and take not thy Holy Spirit from me.
“Do not cast me away from your presence, and do not take your Holy Spirit from me.
ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου. καὶ πνεύματι ἡγεμονικῷ στήρισόν με.
Give me back the gladness of thy salvation, strengthen me with thy governing spirit.
“Give me back the joy of your salvation, and strengthen me with a guiding spirit.
διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπιστρέψουσιν ἐπὶ σέ.
I will teach the wicked thy ways, and the ungodly shall be converted unto thee.
“I will teach the lawless your ways, and the ungodly will turn back to you.
ῥῦσαί με ἐξ αἱμάτων, ὁ θεός, ὁ θεὸς τῆς σωτηρίας μου.
Deliver me from blood-guiltiness, O God, the God of my salvation.
“Deliver me from the guilt of shedding blood, O God, God of my salvation.
ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου. κύριε, τὸ στόμα μου ἀνοίξεις, καὶ τὰ χείλη μου ἀναγγελεῖ τὴν αἴνεσίν σου.
My tongue shall rejoice in thy righteousness. O Lord, thou shalt open my mouth, and my lips shall tell of thy praise.
“My tongue will rejoice in your righteousness. Lord, you will open my mouth, and my lips will announce your praise.
ὅτι εἰ ἠθέλησας θυσίαν. ἔδωκα ἄν: ὁλοκαυτώματα οὐκ εὐδοκήσεις.
For if thou hadst desired sacrifice, I would have given it; in whole burnt offerings thou wilt not delight.
“For if you had wanted sacrifice, I would have given it. You will not take pleasure in whole burnt offerings.
θυσία τῷ θεῷ πνεῦμα συντετριμμένον: καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει.
The sacrifice unto God is a broken spirit, a broken and a humbled heart God shall not despise.
“A broken spirit is a sacrifice to God. God will not despise a broken and humbled heart.”
Chapter 19
Τῶν τοσούτων οὖν καὶ τοιούτων οὕτως μεμαρτυρημένων τὸ ταπεινόφρον καὶ τὸ ὑποδεὲς διὰ τῆς ὑπακοῆς οὐ μόνον ἡμᾶς, ἀλλὰ καὶ τὰς πρὸ ἡμῶν γενεὰς βελτίους ἐποίησεν, τούς τε καταδεξαμένους τὰ λόγια αὐτοῦ ἐν φόβῳ καὶ ἀληθείᾳ.
Exhortation to peaceThe humility and obedient submission of so many men of such great fame, have rendered better not only us, but also the generations before us, who received his oracles in fear and truth.
So many people, so great and of such good report, were humble and submissive in their obedience. This has made better not only us but also the generations before us, who received God’s words in fear and truth.
πολλῶν οὖν καὶ μεγάλων καὶ ἐνδόξων μετειληφότες πράξεων ἐπαναδράμωμεν ἐπὶ τὸν ἐξ ἀρχῆς παραδεδομένον ἡμῖν τῆς εἰρήνης σκοπόν, καὶ ἀτενίσωμεν εἰς τὸν πατέρα καὶ κτίστην τοῦ σύμπαντος κόσμου καὶ ταῖς μεγαλοπρεπέσι καὶ ὑπερβαλλούσαις αὐτοῦ δωρεαῖς τῆς εἰρήνης εὐεργεσίαις τε κολληθῶμεν.
Seeing then that we have received a share in many great and glorious deeds, let us hasten on to the goal of peace, which was given us from the beginning, and let us fix our gaze on the Father and Creator of the whole world and cleave to his splendid and excellent gifts of peace, and to his good deeds to us.
Since we have shared in so many great and glorious deeds, let us run back to the goal of peace that has been handed down to us from the beginning. Let us fix our eyes on the Father and Creator of the whole world, and hold on to his glorious and surpassing gifts of peace and his acts of kindness.
ἴδωμεν αὐτὸν κατὰ διάνοιαν καὶ ἐμβλέψωμεν τοῖς ὄμμασιν τῆς ψυχῆς εἰς τὸ μακρόθυμον αὐτοῦ βούλημα: νοήσωμεν, πῶς ἀόργητος ὑπάρχει πρὸς πᾶσαν τὴν κτίσιν αὐτοῦ.
Let us contemplate him with our mind, let us gaze with the eyes of our soul on his long-suffering purpose, let us consider how free from wrath he is towards all his creatures.
Let us see him with our minds and look with the eyes of our souls at his patient purpose. Let us understand how free from anger he is toward all of his creation.
Chapter 20
Οἱ οὐρανοὶ τῇ διοικήσει αὐτοῦ σαλευόμενοι ἐν εἰρήνῃ ὑποτάσσονται αὐτῷ.
The peace and harmony of the UniverseThe heavens moving at his appointment are subject to him in peace;
The heavens, which move by his direction, are subject to him in peace.
Translator’s note. Chapter 20 is a hymn to the order of creation, much of it in the style of the Psalms and Stoic philosophy. Its language of harmony (homonoia, “concord”) is chosen because the letter is addressed to a divided church.
ἡμέρα τε καὶ νὺξ τὸν τεταγμένον ὑπ’ αὐτοῦ δρόμον διανύουσιν, μηδὲν ἀλλήλοις ἐμποδίζοντα.
day and night follow the course allotted by him without hindering each other.
Day and night run the course he has set, without getting in each other’s way.
ἥλιός τε καὶ σελήνη, ἀστέρων τε χοροὶ κατὰ τὴν διαταγὴν αὐτοῦ ἐν ὁμονοίᾳ δίχα πάσης παρεκβάσεως ἐξελίσσουσιν τοὺς ἐπιτεταγμένους αὐτοῖς ὁρισμούς.
Sun and moon and the companies of the stars roll on, according to his direction, in harmony, in their appointed courses, and swerve not from them at all.
The sun and the moon and the choirs of stars, by his command, follow in harmony the courses assigned to them, without any deviation.
γῆ κυοφοροῦσα κατὰ τὸ θέλημα αὐτοῦ τοῖς ἰδίοις καιροῖς τὴν πανπληθῆ ἀνθρώποις τε καὶ θηρσὶν καὶ πᾶσιν τοῖς οὖσιν ἐπ’ αὐτῆς ζώοις ἀνατέλλει τροφήν, μὴ διχοστατοῦσα μηδὲ ἀλλοιοῦσά τι τῶν δεδογματισμένων ὑπ’ αὐτοῦ.
The earth teems according to his will at its proper seasons, and puts forth food in full abundance for men and beasts and all the living things that are on it, with no dissension, and changing none of his decrees.
The earth, by his will, bears fruit in its proper seasons and brings forth abundant food for people, animals, and all the living creatures on it. It does so without dissent, and it changes none of his decrees.
ἀβύσσων τε ἀνεξιχνίαστα καὶ νερτέρων ἀνεκδιήγητα κλίματα τοῖς αὐτοῖς συνέχεται προστάγμασιν.
The unsearchable places of the abysses and the unfathomable realms of the lower world are controlled by the same ordinances.
The unsearchable depths of the abysses and the indescribable regions of the underworld are held together by the same commands.
τὸ κύτος τῆς ἀπείρου θαλάσσης κατὰ τὴν δημιουργίαν αὐτοῦ συσταθὲν εἰς τὰς συναγωγὰς οὐ παρεκβαίνει τὰ περιτεθειμένα αὐτῇ κλεῖθρα, ἀλλὰ καθὼς διέταξεν αὐτῇ, οὕτως ποιεῖ.
The hollow of the boundless sea is gathered by his working into its allotted places, and does not pass the barriers placed around it, but does even as he enjoined on it;
The vast hollow of the boundless sea, gathered into its basins by his creative work, does not cross the barriers placed around it, but does just what he commanded.
Translator’s note. The wording echoes Genesis 1:9–10 in the Greek Old Testament, where the waters are “gathered” into one place.
εἶπεν γάρ: Ἕως ὧδε ἥξεις, καὶ τὰ κύματά σου ἐν σοὶ συντριβήσεται.
for he said Thus far shalt thou come, and thy waves shall be broken within thee.
For he said, “This far you will come, and your waves will be broken within you.”
Translator’s note. Compare Job 38:11.
ὠκεανὸς ἀπέραντος ἀνθρώποις καὶ οἱ μετ’ αὐτὸν κόσμοι ταῖς αὐταῖς ταγαῖς τοῦ δεσπότου διευθύνονται.
The ocean, which men cannot pass, and the worlds beyond it, are ruled by the same injunctions of the Master.
The ocean, which human beings cannot cross, and the worlds beyond it are governed by the same orders of the Master.
Translator’s note. Ancient geography pictured the known lands as surrounded by an Ocean no one could cross, and some writers imagined other lands beyond it. Clement probably means such unknown regions.
καιροὶ ἐαρινοὶ καὶ θερινοὶ καὶ μετοπωρινοὶ καὶ χειμερινοὶ ἐν εἰρήνῃ μεταπαραδιδόασιν ἀλλήλοις.
The seasons of spring, summer, autumn, and winter give place to one another in peace.
The seasons of spring, summer, autumn, and winter give way to one another in peace.
ἀνέμων σταθμοὶ κατὰ τὸν ἴδιον καιρὸν τὴν λειτουργίαν αὐτῶν ἀπροσκόπως ἐπιτελοῦσιν: ἀέναοί τε πηγαί, πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι, δίχα ἐλλείψεως παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς: τά τε ἐλάχιστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ καὶ εἰρήνῃ ποιοῦνται.
The stations of the winds fulfil their service without hindrance at the proper time. The everlasting springs, created for enjoyment and health, supply sustenance for the life of man without fail; and the smallest of animals meet together in concord and peace.
The winds from their stations do their work at the proper time without hindrance. The ever-flowing springs, made for enjoyment and health, never fail to offer their breasts to sustain human life. Even the smallest of living creatures gather together in harmony and peace.
ταῦτα πάντα ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐν εἰρήνῃ καὶ ὁμονοίᾳ προσέταξεν εἶναι, εὐεργετῶν τὰ πάντα, ὑπερεκπερισσῶς δὲ ἡμᾶς τοὺς προσπεφευγότας τοῖς οἰκτιρμοῖς αὐτοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
All these things did the great Creator and Master of the universe ordain to be in peace and concord, and to all things does he do good, and more especially to us who have fled for refuge to his mercies through our Lord Jesus Christ,
The great Creator and Master of all things ordered all of this to exist in peace and harmony. He does good to all things, and above all to us who have fled to his mercies through our Lord Jesus Christ,
ᾧ ἡ δόξα καὶ ἡ μεγαλωσύνη εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
to whom be the glory and the majesty for even and ever. Amen.
to whom be glory and greatness forever and ever. Amen.
Chapter 21
Ὁρᾶτε, ἀγαπητοί, μὴ αἱ εὐεργεσίαι αὐτοῦ αἱ πολλαὶ γένωνται εἰς κρίμα ἡμῖν, ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ̓ ὁμονοίας.
Christian valuesTake heed, beloved, lest his many good works towards us become a judgment on us, if we do not good and virtuous deeds before him in concord, and be citizens worthy of him.
Take care, dear friends, that his many good gifts do not become a judgment on us, if we do not live worthily of him and do what is good and pleasing before him in harmony.
λέγει γάρ που: Πνεῦμα κυρίου λύχνος ἐρευνῶν τὰ ταμιεῖα τῆς γαστρός:
For he says in one place:—The Spirit of the Lord is a lamp searching the inward parts.
For it says somewhere: “The Spirit of the Lord is a lamp that searches the inmost parts of a person.”
Translator’s note. This is a loose quotation of Proverbs 20:27. The Greek Old Testament reads: “The breath of man is a light of the Lord, which searches the storerooms of the belly.” Clement makes it a saying about the Spirit of the Lord. The Greek behind “inmost parts” is literally “the storerooms of the belly.”
Scripture: Proverbs 20:27
ἴδωμεν. πῶς ἐγγύς ἐστιν, καὶ ὅτι οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν ἡμῶν οὐδὲ τῶν διαλογισμῶν ὧν ποιούμεθα:
Let us observe how near he is, and that nothing escapes him of oui thoughts or of the devices which we make.
Let us see how near he is, and that none of our thoughts or reasonings is hidden from him.
δίκαιον οὖν ἐστὶν μὴ λειποτακτεῖν ἡμᾶς ἀπὸ τοῦ θελήματος αὐτοῦ.
It is right, therefore, that we should not be deserters from his will.
It is right, then, that we should not desert his will like soldiers leaving their post.
Translator’s note. The verb is a military term for a soldier who leaves his place in the ranks.
μᾶλλον ἀνθρώποις ἄφροσι καὶ ἀνοήτοις καὶ ἐπαιρομένοις καὶ ἐγκαυχωμένοις ἐν ἀλαζονείᾳ τοῦ λόγου αὐτῶν προσκόψωμεν ἢ τῷ θεῷ.
Let us offend foolish and thoughtless men, who are exalted and boast in the pride of their words, rather than God.
Let us offend foolish, senseless, arrogant people, who boast in the pride of their speech, rather than God.
τὸν κύριον Ἰησοῦν Χριστόν, οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν, τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα.
Let us reverence the Lord Jesus Christ, whose blood was given for us, let us respect those who rule us, let us honour the aged, let us instruct the young in the fear of God, let us lead our wives to that which is good.
Let us revere the Lord Jesus Christ, whose blood was given for us. Let us respect our leaders, honor our elders, and teach the young the discipline of the fear of God. Let us guide our wives toward what is good.
Translator’s note. The household instructions in 21.6–8 resemble those in the New Testament letters. Compare Ephesians 5:21–6:4, Colossians 3:18–21, and 1 Peter 3:1–7.
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως ἴσην παρεχέτωσαν.
Let them exhibit the lovely habit of purity, let them show forth the innocent will of meekness, let them make the gentleness of their tongue manifest by their silence, let them not give their affection by factious preference, but in holiness to all equally who fear God.
Let them show the lovable character of purity. Let them demonstrate the sincere intention of their gentleness. Let them make the gentleness of their tongue plain through their silence. Let their love not be given by favoritism, but equally and in holiness to all who fear God.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
Let our children share in the instruction which is in Christ, let them learn the strength of humility before God, the powTer of pure love before God, how beautiful and great is his fear and how it gives salvation to all who live holily in it with a pure mind.
Let our children share in the training that is in Christ. Let them learn what humility can do before God, what pure love can do before God, and how good and great the fear of him is, saving all who live in it with holiness and a pure mind.
ἐρευνητὴς γάρ ἐστιν ἐννοιῶν καὶ ἐνθυμήσεων: οὗ ἡ πνοὴ αὐτοῦ ἐν ἡμῖν ἐστίν, καὶ ὅταν θέλῃ, ἀνελεῖ αὐτήν.
For he is a searcher of thoughts and desires; his breath is in us, and when he will he shall take it away.
For he is the searcher of thoughts and desires. His breath is in us, and when he wishes, he will take it away.
Chapter 22
Ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις: καὶ γὰρ αὐτὸς διὰ τοῦ πνεύματος τοῦ ἁγίου οὕτως προσκαλεῖται ἡμᾶς: Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς.
The confirmation of this teaching in the ScripturesNow the faith which is in Christ confirms all these things, for he himself through his Holy Spirit calls us thus:—Come, Children, hearken to me, I will teach you the fear of the Lord.
The faith that is in Christ confirms all of this. For he himself, through the Holy Spirit, calls us in this way: “Come, children, listen to me. I will teach you the fear of the Lord.
Translator’s note. Sections 22.1–7 quote Psalm 34:11–17 (Psalm 33 in the Greek Old Testament). Section 22.8 adds Psalm 32:10. In the Psalm the speaker is the Psalmist, but the letter presents Christ himself as speaking through the Holy Spirit.
τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς ;
Who is the man that desireth life, that loveth to see good days?
“Who is the person who wants life and loves to see good days?
παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον.
Make thy tongue cease from evil, and thy lips that they speak no guile.
“Keep your tongue from evil and your lips from speaking deceit.
ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν.
Depart from evil, and do good.
“Turn away from evil and do good.
ὀφθαλμοὶ κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ πρὸς δέησιν αὐτῶν: πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά, τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν.
The eyes of the Lord are upon the righteous, and his ears are open to their petition; but the face of the Lord is against those that do evil, to destroy the memory of them from off the earth.
“The eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil, to wipe out their memory from the earth.
ἐκέκραξεν ὁ δίκαιος, καὶ ὁ κύριος εἰσήκουσεν αὐτοῦ, καὶ ἐκ πασῶν τῶν θλίψεων αὐτοῦ ἐρύσατο αὐτόν.
The righteous cried, and the Lord heard him, and delivered him out of all his afflictions.
“The righteous cried out, and the Lord heard him and rescued him from all his troubles.
Πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ, τοὺς δὲ ἐλπίζοντας ἐπὶ κύριον ἔλεος κυκλώσει.
Many are the scourges of the sinner, but mercy shall encompass those that hope on the Lord.
“Many are the lashes that fall on the sinner, but mercy will surround those who hope in the Lord.”
Translator’s note. This verse is not from Psalm 34. It is Psalm 32:10 (Psalm 31:10 in the Greek Old Testament), joined to the earlier quotation.
Chapter 23
Ὁ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πατὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοιᾳ.
Humility and sincerityThe all-merciful and beneficent Father has compassion on those that fear him, and kindly and lovingly bestows his favours on those that draw near to him with a simple mind.
The Father, who is merciful in everything and generous, has compassion on those who fear him. He gently and kindly gives his gifts to those who come to him with a sincere, undivided mind.
διὸ μὴ διψυχῶμεν, μηδὲ ἰνδαλλέσθω ἡ ψυχὴ ἡμῶν ἐπὶ ταῖς ὑπερβαλλούσαις καὶ ἐνδόξοις δωρεαῖς αὐτοῦ.
Wherefore let us not be double-minded, nor let our soul be fanciful concerning his excellent and glorious gifts.
So let us not be double-minded, and let our soul not indulge in idle fancies about his surpassing and glorious gifts.
Translator’s note. The verb rendered “indulge in idle fancies” is rare and its exact sense is uncertain. It seems to mean letting the mind form doubtful or unreal imaginings.
πόρρω γενέσθω ἀφ̓ ἡμῶν ἡ γραφὴ αὕτη, ὅπου λέγει: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ ψυχῇ, οἱ λέγοντες: Ταῦτα ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, καὶ ἰδού, γεγηράκαμεν, καὶ οὐδὲν ἡμῖν τούτων συνβέβηκεν.
Let this Scripture be far from us in which he says Wretched are the double-minded, who doubt in their soul and say We have heard these things even in the days of our fathers, and behold we have grown old, and none of these things has happened to us.
Let this Scripture be far from us, where it says: “Wretched are the double-minded, those who doubt in their soul and say, ‘We heard these things even in the days of our fathers, and look, we have grown old, and none of them has happened to us.’
Translator’s note. Clement calls this “Scripture,” but it is not found in the Old Testament, and its source is unknown. The same passage is quoted in 2 Clement 11.2–4. Some scholars have suggested it comes from a lost book, Eldad and Modad, which the Shepherd of Hermas quotes elsewhere. This is only a guess.
ὧ ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, εἶτα φύλλον, εἶτα ἄνθος, καὶ μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα. ὁρᾶτε, ὅτι ἐν καιρῷ ὀλίγῳ εἰς πέπειρον καταντᾷ ὁ καρπὸς τοῦ ξύλου.
Oh, foolish men, compare yourself to a tree: take a vine, first it sheds its leaves, then there comes a bud, then a leaf, then a flower, and after this the unripe grape, then the full bunch. See how in a little time the fruit of the tree comes to ripeness.
“Foolish people, compare yourselves to a tree. Take a vine. First it sheds its leaves, then a shoot appears, then a leaf, then a flower, and after that an unripe grape, then a ripe cluster.” See how in a short time the fruit of the tree comes to ripeness.
ἐπ’ ἀληθείας ταχὺ καὶ ἐξαίφνης τελειωθήσεται τὸ βούλημα αὐτοῦ, συνεπιμαρτυρούσης καὶ τῆς γραφῆς, ὅτι ταχὺ ἥξει καὶ οὐ χρονιεῖ, καὶ ἐξαίφνης ἥξει ὁ κύριος εἰς τὸν ναὸν αὐτοῦ, καὶ ὁ ἅγιος, ὃν ὑμεῖς προσδοκᾶτε.
Truly his will shall be quickly and suddenly accomplished, as the Scripture also bears witness that he shall come quickly and shall not tarry; and the Lord shall suddenly come to his temple, and the Holy One for whom ye look.
Truly, his purpose will be completed quickly and suddenly, as Scripture also bears witness: “He will come quickly and will not delay,” and “The Lord will suddenly come to his temple, and the Holy One whom you are waiting for.”
Translator’s note. The first quotation resembles Isaiah 13:22 in the Greek Old Testament (compare Habakkuk 2:3). The second is from Malachi 3:1, where the second line speaks of “the messenger of the covenant” rather than “the Holy One.”
Chapter 24
Κατανοήσωμεν, ἀγαπητοί, πῶς ὁ δεσπότης ἐπιδείκνυται διηνεκῶς ἡμῖν τὴν μέλλουσαν ἀνάστασιν ἔσεσθαι, ἧς τὴν ἀπαρχὴν ἐποιήσατο τὸν κύριον Ἰησοῦν Χριστὸν ἐκ νεκρῶν ἀναστήσας.
The resurrection foreshadowed in NatureLet us consider, beloved, how the Master continually proves to us that there will be a future resurrection, of which he has made the first-fruits, by raising the Lord Jesus Christ from the dead.
Let us consider, dear friends, how the Master continually shows us that there will be a resurrection to come. He made the Lord Jesus Christ its firstfruits by raising him from the dead.
Translator’s note. For Christ as the “firstfruits” of the resurrection, compare 1 Corinthians 15:20.
ἴδωμεν, ἀγαπητοί. τὴν κατὰ καιρὸν γινομένην ἀνάστασιν.
Let us look, beloved, at the resurrection which is taking place at its proper season.
Let us look, dear friends, at the resurrection that happens in its seasons.
ἡμέρα καὶ νὺξ ἀνάστασιν ἡμῖν δηλοῦσιν: κοιμᾶται ἡ νύξ, ἀνίσταται ἡ ἡμέρα: ἡ ἡμέρα ἄπεισιν, νὺξ ἐπέρχεται.
Day and night show us a resurrection. The night sleeps, the day arises: the day departs, night comes on.
Day and night show us a resurrection. Night goes to sleep, and day rises. Day goes away, and night comes.
λάβωμεν τοὺς καρπούς: ὁ σπόρος πῶς καὶ τίνα τρόπον γίνεται;
Let us take the crops: how and in what way does the sowing take place?
Let us take the crops. How and in what way is sowing done?
ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
The sower went forth and cast each of the seeds into the ground,, and they fall on to the ground, parched and bare, and suffer decay; then from their decay the greatness of the providence of the Master raises them up, and from one grain more grow and bring forth fruit.
The sower went out and threw each of the seeds into the ground. They fall into the ground dry and bare, and they decay. Then, out of that decay, the greatness of the Master’s providence raises them up, and from one seed many grow and produce fruit.
Translator’s note. “The sower went out” echoes Jesus’ parable (Matthew 13:3). For the seed that must die and the “bare” seed, compare John 12:24 and 1 Corinthians 15:36–38.
Chapter 25
Ἴδωμεν τὸ παράδοξον σημεῖον τὸ γινόμενον ἐν τοῖς ἀνατολικοῖς τόποις, τουτέστιν τοῖς περὶ τὴν Ἀραβίαν.
The Phoenix as a sign of the resurrectionLet us consider the strange sign which takes place in the East, that is in the districts near Arabia.
Let us look at the strange sign that happens in the eastern regions, that is, around Arabia.
Translator’s note. Chapter 25 retells the ancient legend of the phoenix. In Clement’s version the bird does not burn. Instead, a worm arises from its decaying body and becomes the new phoenix. That detail also appears in Pliny the Elder. Herodotus tells of the bird coming to Heliopolis every five hundred years, and Ovid also tells the story. Several later Christian writers used the phoenix as a picture of resurrection. Readers today may treat it as an illustration taken from the common knowledge of the author’s time, not as a claim of the faith.
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ τελευτᾷ.
There is a bird which is called the Phoenix. This is the only one of its kind, and lives 500 years; and when the time of its dissolution in death is at hand, it makes itself a sepulchre of frankincense and myrrh and other spices, and when the time is fulfilled it enters into it and dies.
There is a bird called the phoenix. It is the only one of its kind and lives five hundred years. When the time comes for it to die, it makes a tomb for itself from frankincense, myrrh, and other spices. When its time is up, it enters the tomb and dies.
σηπομένης δὲ τῆς σαρκὸς σκώληξ τις γεννᾶται, ὃς ἐκ τῆς ἰκμάδος τοῦ τετελευτηκότος ζώου ἀνατρεφόμενος πτεροφυεῖ: εἶτα γενναῖος γενόμενος αἴρει τὸν σηκὸν ἐκεῖνον, ὅπου τὰ ὀστᾶ τοῦ προγεγονότος ἐστίν, καὶ ταῦτα βαστάζων διανύει ἀπὸ τῆς Ἀραβικῆς χώρας ἕως τῆς Αἰγύπτου εἰς τὴν λεγομένην Ἡλιούπολιν,
Now, from the corruption of its flesh there springs a worm, which is nourished by the juices of the dead bird, and puts forth wings. Then, wrhen it has become strong, it takes up that sepulchre, in which are the bones of its predecessor, and carries them from the country of Arabia as far as Egypt until it reaches the city called Heliopolis,
As the flesh decays, a certain worm is born, which is nourished by the moisture of the dead creature and grows wings. Then, once it has become strong, it picks up that tomb where the bones of its predecessor lie, and carries them from the land of Arabia to Egypt, to the city called Heliopolis.
καὶ ἡμέρας, βλεπόντων πάντων, ἐπιπτὰς ἐπὶ τὸν τοῦ ἡλίου βωμὸν τίθησιν αὐτὰ καὶ οὕτως εἰς τοὐπίσω ἀφορμᾷ.
and in the daylight in the sight of all it flies to the altar of the Sun, places them there, and then starts back to its former home.
In daylight, with everyone watching, it flies up to the altar of the sun, lays them there, and then heads back.
οἱ οὖν ἱερεῖς ἐπισκέπτονται τὰς ἀναγραφὰς τῶν χρόνων καὶ εὑρίσκουσιν αὐτὸν πεντακοσιοστοῦ ἔτους πεπληρωμένου ἐληλυθέναι.
Then the priests inspect the registers of dates, and they find that it has come at the fulfilment of the 500th year.
The priests then check the records of the dates and find that it has come when the five-hundredth year was complete.
Chapter 26
Μέγα καὶ θαυμαστὸν οὖν νομίζομεν εἶναι, εἰ ὁ δημιουργὸς τῶν ἁπάντων ἀνάστασιν ποιήσεται τῶν ὁσίως αὐτῷ δουλευσάντων ἐν πεποιθήσει πίστεως ἀγαθῆς, ὅπου καὶ δἰ ὀρνέου δείκνυσιν ἡμῖν τὸ μεγαλεῖον τῆς ἐπαγγελίας αὐτοῦ;
The resurrection promised in the ScripturesDo we then consider it a great and wonderful thing that the creator of the universe will bring about the resurrection of those who served him in holiness, in the confidence of a good faith, when he shows us the greatness of his promise even through a bird?
Do we think it is great and marvelous, then, if the Creator of all things will bring about the resurrection of those who served him in holiness with the confidence of good faith, when he shows us the greatness of his promise even through a bird?
λέγει γάρ που: Καὶ ἐξαναστήσεις με, καὶ ἐξομολογήσομαί σοι, καί: Ἐκοιμήθην καὶ ὕπνωσα, ἐξηγέρθην, ὅτι σὺ μετ’ ἐμοῦ εἶ.
For he says in one place And thou shalt raise me up, and I will praise thee, and I laid me down and slept, I rose up, for thou art with me.
For it says somewhere: “You will raise me up, and I will give thanks to you,” and, “I lay down and slept, I rose up, because you are with me.”
Translator’s note. The source of the first quotation is uncertain; it may loosely recall Psalm 28:7 (27:7 in the Greek Old Testament) or Psalm 41:10. The second is based on Psalm 3:5 (3:6 in the Greek Old Testament), where the verse ends “for the Lord sustains me”; the words “because you are with me” match Psalm 23:4.
καὶ πάλιν Ἰὼβ λέγει: Καὶ ἀναστήσεις τὴν σάρκα μου ταύτην τὴν ἀναντλήσασαν ταῦτα πάντα.
And again Job says And thou shalt raise up this my flesh which has endured all these things.
And again, Job says: “You will raise up this flesh of mine, which has endured all these things.”
Translator’s note. This is a loose quotation of Job 19:26 in the Greek Old Testament, which speaks of raising up “my skin” rather than “my flesh.”
Chapter 27
Ταύτῃ οὖν τῇ ἐλπίδι προσδεδέσθωσαν αἱ ψυχαὶ ἡμῶν τῷ πιστῷ ἐν ταῖς ἐπαγγελίαις καὶ τῷ δικαίῳ ἐν τοῖς κρίμασιν.
The necessity of cleaving to GodIn this hope then let our souls be bound to him who is faithful in his promises and righteous in his judgments.
So, with this hope, let our souls be bound to the one who is faithful in his promises and just in his judgments.
ὁ παραγγείλας μὴ ψεύδεσθαι, πολλῷ μᾶλλον αὐτὸς οὐ ψεύσεται: οὐδὲν γὰρ ἀδύνατον παρὰ τῷ θεῷ εἰ μὴ τὸ ψεύσασθαι.
He who has commanded not to lie shall much more not be a liar himself; for nothing is impossible with God save to lie.
The one who commanded us not to lie will certainly not lie himself. For nothing is impossible with God, except to lie.
Translator’s note. Compare Titus 1:2 and Hebrews 6:18.
ἀναζωπυρησάτω οὖν ἡ πίστις αὐτοῦ ἐν ἡμῖν, καὶ νοήσωμεν ὅτι πάντα ἐγγὺς αὐτῷ ἐστιν.
Let therefore faith in him be kindled again in us, and let us consider that all things are near him.
So let faith in him be rekindled in us, and let us understand that everything is near him.
ἐν λόγῳ τῆς μεγαλωσύνης αὐτοῦ συνεστήσατο τὰ πάντα, καὶ ἐν λόγῳ δύναται αὐτὰ καταστρέψαι.
By the word of his majesty did he establish all things, and by his word can he destroy them.
By the word of his greatness he established all things, and by a word he is able to destroy them.
Τίς ἐρεῖ αὐτῷ: Τί ἐποίησας; ἢ τίς ἀντιστήσεται τῷ κράτει τῆς ἰσχύος αὐτοῦ; ὅτε θέλει καὶ ὡς θέλει ποιήσει πάντα, καὶ οὐδὲν μὴ παρέλθῃ τῶν δεδογματισμένων ὑπ’ αὐτοῦ.
Who shall say to him what hast thou done, or who shall resist the might of his strength? When he will, and as he will, he will do all things, and none of his decrees shall pass away.
“Who will say to him, ‘What have you done?’ Or who will resist the might of his strength?” When he wants, and as he wants, he will do everything, and nothing that he has decreed will pass away.
Translator’s note. The questions echo Wisdom of Solomon 12:12 and 11:21. Wisdom is in the Apocrypha and is not part of the Protestant Bible. Compare also Job 9:12 and Daniel 4:35.
πάντα ἐνώπιον αὐτοῦ εἰσίν, καὶ οὐδὲν λέληθεν τὴν βουλὴν αὐτοῦ,
All is in his sight and nothing has escaped from his counsel,
Everything is before him, and nothing is hidden from his purpose,
εἰ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα: ἡ ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν: καὶ οὐκ εἰσὶν λόγοι οὐδὲ λαλιαί, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν.
since The heavens declare the glory of God and the firmament telleth his handiwork, day uttereth speech unto day, and night telleth knowledge to night. And there are neither words nor speeches, and their voices are not heard.
since “the heavens declare the glory of God, and the sky announces the work of his hands. Day pours out speech to day, and night announces knowledge to night. There are no words or speeches whose voices are not heard.”
Translator’s note. The quotation is from Psalm 19:1–3 (Psalm 18 in the Greek Old Testament).
Chapter 28
Πάντων οὖν βλεπομένων καὶ ἀκουομένων, φοβηθῶμεν αὐτόν, καὶ ἀπολίπωμεν φαύλων ἔργων μιαρὰς ἐπιθυμίας, ἵνα τῷ ἐλέει αὐτοῦσκεπασθῶμεν ἀπὸ τῶν μελλόντων κριμάτων.
The omniscience of GodSince then all things are seen and heard by him, let us fear him, and leave off from foul desires of evil deeds, that we may be sheltered by his mercy from the judgments to come.
Since everything is seen and heard by him, let us fear him and give up the foul desires of wicked deeds, so that we may be sheltered by his mercy from the judgments to come.
ποῦ γάρ τις ἡμῶν δύναται φυγεῖν ἀπὸ τῆς κραταιᾶς χειρὸς αὐτοῦ; ποῖος δὲ κόσμος δέξεταί τινα τῶν αὐτομολούντων ἀπ’ αὐτοῦ;
For whither can any of us fly from his mighty hand? And what world shall receive those who seek to desert from him?
For where can any of us escape from his strong hand? What world will take in anyone who deserts him?
λέγει γάρ που τὸ γραφεῖον: Ποῦ ἀφήξω καὶ ποῦ κρυβήσομαι ἀπὸ τοῦ προσώπου σου; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ: ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς γῆς. ἐκεῖ ἡ δεξιά σου: ἐὰν καταστρώσω εἰς τὰς ἀβύσσους, ἐκεῖ τὸ πνεῦμά σου.
For the Writing says in one place: Where shall I go and where shall I hide from thy presence? If I ascend into heaven thou art there, if I depart to the ends of the earth there is thy right hand; If I make my bed in the abyss there is thy spirit.
For the Scripture says somewhere: “Where will I go, and where will I hide from your face? If I go up to heaven, you are there. If I go away to the ends of the earth, your right hand is there. If I make my bed in the depths, your spirit is there.”
Translator’s note. The word translated “Scripture” (grapheion, “the Writing”) is unusual. Some scholars think it refers to the “Writings,” the third division of the Hebrew Bible, which includes the Psalms.
ποῖ οὖν τις ἀπέλθῃ ἢ ποῦ ἀποδράσῃ ἀπὸ τοῦ τὰ πάντα ἐμπεριέχοντος;
Whither then shall a man depart or where shall he escape from him who embraces all things?
Where, then, can anyone go, or where can anyone run from the one who contains all things?
Chapter 29
Προσέλθωμεν οὖν αὐτῷ ἐν ὁσιότητι ψυχῆς, ἁγνὰς καὶ ἀμιάντους χεῖρας αἴροντες πρὸς αὐτόν, ἀγαπῶντες τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν, ὃς ἐκλογῆς μέρος ἡμᾶς ἐποίησεν ἑαυτῷ.
The privileges of ChristiansLet us then approach him in holiness of soul, raising pure and undefiled hands to him, loving our gracious and merciful Father, who has made us the portion of his choice for himself.
So let us come to him with holiness of soul, lifting pure and undefiled hands to him, loving our gentle and compassionate Father, who has made us his own chosen portion.
Translator’s note. Raising the hands was a common posture of prayer in the ancient world. Compare 1 Timothy 2:8.
οὕτω γὰρ γέγραπται: Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ. ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.
For thus it is written: When the most high divided the nations, when he scattered the sons of Adam, he established the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, Israel was the lot of his inheritance.
For it is written this way: “When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God. The Lord’s portion became his people Jacob, and Israel was the measured part of his inheritance.”
Translator’s note. The quotation is from Deuteronomy 32:8–9, following the Greek Old Testament. The traditional Hebrew text reads “sons of Israel.” A Dead Sea Scroll copy reads “sons of God,” which is close to the Greek “angels of God.”
καὶ ἐν ἑτέρῳ τόπῳ λέγει: Ἰδού, κύριος λαμβάνει ἑαυτῷ ἔθνος ἐκ μέσου ἐθνῶν, ὥσπερ λαμβάνει ἄνθρωπος τὴν ἀπαρχὴν αὐτοῦ τῆς ἅλω: καὶ ἐξελεύσεται ἐκ τοῦ ἔθνους ἐκείνου ἅγια ἁγίων.
And in another place he says Behold the Lord taketh to himself a nation from the midst of nations, as a man taketh the first-fruit of his threshing-floor, and the Holy of Holies shall come forth from that nation.
And in another place he says: “Look, the Lord takes for himself a nation from the midst of nations, as a person takes the firstfruits of his threshing floor, and a holy of holies will come out of that nation.”
Translator’s note. No single verse matches this quotation. It seems to combine phrases from Deuteronomy 4:34 and 14:2, Numbers 18:27, and possibly 2 Chronicles 31:14 and Ezekiel 48:12.
Chapter 30
Αγίου οὖν μερὶς ὑπάρχοντες ποιήσωμεν τὰ τοῦ ἁγιασμοῦ πάντα, φεύγοντες καταλαλιάς, μιαράς τε καὶ ἀνάγνους συμπλοκάς, μέθας τε καὶ νεωτερισμοὺς καὶ βδελυκτὰς ἐπιθυμίας, μυσερὰν μοιχείαν, βδελυκτὴν ὑπερηφανίαν.
The duties of their privilegesSeeing then that we are the portion of one who is holy, let us do all the deeds of sanctification, fleeing from evil speaking, and abominable and impure embraces, drunkenness and youthful lusts, and abominable passion, detestable adultery, and abominable pride.
Since we are the portion of the Holy One, let us do everything that belongs to holiness. Let us flee slander, foul and unclean embraces, drunkenness, rebellion, hateful desires, loathsome adultery, and hateful pride.
Translator’s note. The word translated “rebellion” (neōterismos) usually means revolt or stirring up change, which fits the trouble at Corinth.
Θεὸς γάρ, φησίν, ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
For God, he says, resisteth the proud but giveth grace to the humble.
“For God,” it says, “opposes the proud but gives grace to the humble.”
Translator’s note. The quotation is from Proverbs 3:34 in the Greek Old Testament, which has “the Lord.” Clement’s “God” matches the form of the verse quoted in James 4:6 and 1 Peter 5:5.
κολληθῶμεν οὖν ἐκείνοις, οἷς ἡ χάρις ἀπὸ τοῦ θεοῦ δέδοται: ἐνδυσώμεθα τὴν ὁμόνοιαν ταπεινοφρονοῦντες, ἐγκρατευόμενοι, ἀπὸ παντὸς ψιθυρισμοῦ καὶ καταλαλιᾶς πόρρω ἑαυτοὺς ποιοῦντες, ἔργοις δικαιούμενοι, μὴ λόγοις.
Let us then join ourselves to those to whom is given grace from God; let us put on concord in meekness of spirit and continence, keeping ourselves far from all gossip and evil speaking, and be justified by deeds, not by words.
So let us join ourselves to those to whom God has given grace. Let us put on harmony, with humility and self-control, keeping ourselves far from all whispering and slander, being justified by deeds and not by words.
Translator’s note. The author here speaks of being “justified by deeds” (ergois dikaioumenoi). Yet in 32.4 he says we are justified “through faith,” not through our works. He evidently saw no contradiction between the two. Compare Paul in Romans 3–4 and James in James 2:14–26.
λέγει γάρ: Ὁ τὰ πολλὰ λέγων καὶ ἀντακούσεται: ἢ ὁ εὔλαλος οἴεται εἶναι δίκαιος;
For he says He that speaketh much shall also hear much; or doth he that is a good speaker think that he is righteous?
For it says, “The one who talks much will also hear much in return. Or does the fluent speaker think he is righteous?
Translator’s note. The quotation, which continues in 30.5, is from Job 11:2–3 in the Greek Old Testament. The Greek differs considerably from the Hebrew here.
εὐλογημένος γεννητὸς γυναικὸς ὀλιγόβιος. μὴ πολὺς ἐν ῥήμασιν γίνου.
Blessed is he that is born of woman and hath a short life. Be not profuse in speech.
Blessed is the one born of a woman who has a short life. Do not be full of words.”
Translator’s note. These lines are also part of Job 11:2–3 in the Greek Old Testament. The phrase “born of a woman, short-lived” also appears in Job 14:1.
ὁ ἔπαινος ἡμῶν ἔστω ἐν θεῷ καὶ μὴ ἐξ αὐτῶν: αὐτεπαινέτους γὰρ μισεῖ ὁ θεός.
Let our praise be with God, and not from ourselves, for God hates those who praise themselves.
Let our praise be in God and not from ourselves, for God hates those who praise themselves.
ἡ μαρτυρία τῆς ἀγαθῆς πράξεως ἡμῶν διδόσθω ὑπ’ ἄλλων, καθὼς ἐδόθη τοῖς πατράσιν ἡμῶν τοῖς δικαίοις.
Let testimony to our good deeds be given by others, as it was given to our fathers, the righteous.
Let the witness of our good conduct be given by others, as it was given to our righteous fathers.
θράσος καὶ αὐθάδεια καὶ τόλμα τοῖς κατηραμένοις ὑπὸ τοῦ θεοῦ: ἐπιείκεια καὶ ταπεινοφροσύνη καὶ πραΰτης παρὰ τοῖς ηὐλογημένοις ὑπὸ τοῦ θεοῦ.
Frowardness and arrogance and boldness belong to those that are accursed by God, gentleness and humility and meekness are with those who are blessed by God.
Rashness, arrogance, and audacity belong to those cursed by God. Gentleness, humility, and meekness are found with those blessed by God.
Chapter 31
Κολληθῶμεν οὖν τῇ εὐλογίᾳ αὐτοῦ καὶ ἴδωμεν, τίνες αἱ ὁδοὶ τῆς εὐλογίας. ἀνατυλίξωμεν τὰ ἀπ’ ἀρχῆς γενόμενα.
The faith of the PatriarchsLet us cleave, then, to his blessing and let us consider what are the paths of blessing. Let us unfold the deeds of old.
So let us hold on to his blessing and see what the paths of blessing are. Let us unroll the record of what happened from the beginning.
τίνος χάριν ηὐλογήθη ὁ πατὴρ ἡμῶν Ἀβραάμ, οὐχὶ δικαιοσύνην καὶ ἀλήθειαν διὰ πίστεως ποιήσας;
Why was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith?
Why was our father Abraham blessed? Was it not because he practiced righteousness and truth through faith?
Ἰσαὰκ μετὰ πεποιθήσεως γινώσκων τὸ μέλλον ἡδέως προσήγετο θυσία.
Isaac in confident knowledge of the future was gladly led as a sacrifice.
Isaac, knowing with confidence what was coming, was gladly led as a sacrifice.
Translator’s note. Genesis 22 does not say that Isaac knew what was coming or went gladly. Clement follows a Jewish tradition of Isaac’s willing self-offering, also found in Josephus (Antiquities 1.232).
Ἰακὼβ μετὰ ταπεινοφροσύνης ἐξεχώρησεν τῆς γῆς αὐτοῦ δἰ ἀδελφὸν καὶ ἐπορεύθη πρὸς Λαβὰν καὶ ἐδούλευσεν, καὶ ἐδόθη αὐτῷ τὸ δωδεκάσκηπτρον τοῦ Ἰσραήλ.
Jacob departed from his country in meekness because of his brother, and went to Laban and served him, and to him was given the sceptre of the twelve tribes of Israel.
Jacob left his land in humility because of his brother, and went to Laban and served him, and the twelve-tribed scepter of Israel was given to him.
Chapter 32
Ὃ ἐάν τις καθ̓ ἓν ἕκαστον εἰλικρινῶς κατανοήσῃ, ἐπιγνώσεται μεγαλεῖα τῶν ὑπ’ αὐτοῦ δεδομένων δωρεῶν.
The greatness of Jacob’s blessingAnd if anyone will candidly consider this in detail, he will recognize the greatness of the gifts given by him.
If anyone looks sincerely at each of these one by one, he will recognize the greatness of the gifts that were given by him.
ἐξ αὐτοῦ γὰρ ἱερεῖς καὶ Λευῖται πάντες οἱ λειτουργοῦντες τῷ θυσιαστηρίῳ τοῦ θεοῦ: ἐξ αὐτοῦ ὁ κύριος Ἰησοῦς τὸ κατὰ σάρκα. ἐξ αὐτοῦ βασιλεῖς καὶ ἄρχοντες καὶ ἡγούμενοι κατὰ τὸν Ἰούδαν: τὰ δὲ λοιπὰ σκῆπτρα αὐτοῦ οὐκ ἐν μικρᾷ δόξῃ ὑπάρχουσιν, ὡς ἐπαγγειλαμένου τοῦ θεοῦ, ὅτι ἔσται τὸ σπέρμα σου ὡς οἱ ἀστέρες τοῦ οὐρανοῦ.
For from him come the priests and all the Levites, who serve the altar of God, from him comes the Lord Jesus according to the flesh, from him come the kings and rulers and governors in the succession of Judah, and the other sceptres of his tribes are in no small renown seeing that God promised that thy seed shall be as the stars of heaven.
From Jacob come the priests and all the Levites who serve at the altar of God. From him comes the Lord Jesus according to the flesh. From him come the kings, rulers, and leaders in the line of Judah. And his other tribes are held in no small honor, since God promised, “Your offspring will be like the stars of heaven.”
Translator’s note. The promise is found in Genesis 15:5, 22:17, and 26:4. The mention of Jesus’ descent “according to the flesh” echoes Romans 1:3 and 9:5.
πάντες οὖν ἐδοξάσθησαν καὶ ἐμεγαλύνθησαν οὐ δἰ αὐτῶν ἢ τῶν ἔργων αὐτῶν ἢ τῆς δικαιοπραγίας ἧς κατειργάσαντο, ἀλλὰ διὰ τοῦ θελήματος αὐτοῦ.
All of them therefore were all renowned and magnified, not through themselves or their own works or the righteous actions which they had wrought, but through his will;
All of them were glorified and made great not through themselves, or their works, or the righteous deeds they did, but through his will.
καὶ ἡμεῖς οὖν, διὰ θελήματος αὐτοῦ ἐν Χριστῷ Ἰησοῦ κληθέντες, οὐ δἰ ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ ἔργων ὦν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ διὰ τῆς πίστεως, δἰ ἦς πάντας τοὺς ἀπ’ αἰῶνος ʽ??ʼ παντοκράτωρ θεὸς ἐδικαίωσεν: ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
⚑ Possible scanning error in the digital Greek (ʽ??ʼ). Check it against the printed edition.
and therefore we who by his will have been called in Christ Jesus, are not made righteous by ourselves, or by our wisdom or understanding or piety or the deeds which we have wrought in holiness of heart, but through faith, by which Almighty God has justified all men from the beginning of the world; to him be glory for ever and ever. Amen.
So we too, who have been called by his will in Christ Jesus, are not made righteous through ourselves. We are not made righteous through our own wisdom, understanding, or godliness, or through works we have done in holiness of heart. We are made righteous through faith, by which almighty God has made righteous all who have lived from the beginning. To him be glory forever and ever. Amen.
Translator’s note. This is one of the clearest statements of being made righteous (justified) by faith in the Apostolic Fathers. It echoes Paul in Romans 3–5 and Ephesians 2:8–9. In the next chapter (33), Clement goes straight on to insist that this is no excuse for neglecting good works.
Chapter 33
Τί οὖν ποιήσωμεν, ἀδελφοί; ἀργήσωμεν ἀπὸ τῆς ἀγαθοποιΐας καὶ ἐγκαταλίπωμεν τὴν ἀγάπην; μηθαμῶς τοῦτο ἐάσαι ὁ δεσπότης ἐφ̓ ἡμῖν γε γενηθῆναι, ἀλλὰ σπεύσωμεν μετὰ ἐκτενείας καὶ προθυμίας πᾶς ἔργον ἀγαθὸν ἐπιτελεῖν.
Continuance in good worksWhat shall we do, then, brethren? Shall we be slothful in well-doing (ind cease from love? May the Master forbid that this should happen, at least to us, but let us be zealous to accomplish every good deed with energy and readiness.
What then should we do, brothers? Should we be lazy about doing good and give up love? May the Master never allow that to happen to us. Instead, let us hurry with energy and eagerness to complete every good work.
αὐτὸς γὰρ ὁ δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐπὶ τοῖς ἔργοις αὐτοῦ ἀγαλλιᾶται.
For the Creator and Master of the universe himself rejoices in his works.
For the Creator and Master of all things himself rejoices in his works.
τῷ γὰρ παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήρισεν καὶ τῇ ἀκαταλήπτῳ αὐτοῦ συνέσει διεκόσμησεν αὐτούς: γῆν τε διεχώρισεν ἀπὸ τοῦ περιέχοντος αὐτὴν ὕδατος καὶ ἥδρασεν ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον: τά τε ἐν αὐτῇ ζῶα φοιτῶντα τῇ ἑαυτοῦ διατάξει ἐκέλευσεν εἶναι: θάλασσαν καὶ τὰ ἐν αὐτῇ ζῶα προετοιμάσας ἐνέκλεισεν τῇ ἑαυτοῦ δυνάμει.
For by his infinitely great might did he establish the heavens, and by his incomprehensible understanding did he order them; and he separated the earth from the water that surrounds it, and fixed it upon the secure foundation of his own will; and the animals that move in it did he command to exist by his own decree; the sea and the living things in it did he make ready, and enclosed by his own power.
By his enormous strength he set up the heavens, and by his unfathomable understanding he arranged them. He separated the earth from the water surrounding it and set it firmly on the secure foundation of his own will. The animals that move on it he commanded to exist by his own order. He prepared the sea and the animals in it, and shut them in by his own power.
ἐπὶ πᾶσι τὸ ἐξοχώτατον καὶ παμμέγεθες κατὰ διάνοιαν, ἄνθρωπον, ταῖς ἱεραῖς καὶ ἀμώμοις χερσὶν ἔπλασεν τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα.
Above all, man, the most excellent and from his intellect the greatest of his creatures, did he form in the likeness of his own image by his sacred and faultless hands.
Above all, with his holy and faultless hands he formed the human being, the most excellent and, in understanding, the greatest of creatures, as the imprint of his own image.
οὕτως γάρ φησιν ὁ θεός: Ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.
For God spake thus: Let us make man according to our image and likeness; and God made man, male and female made he them.
For God says: “Let us make a human being in our image and in our likeness.” And God made the human being; male and female he made them.
Translator’s note. The quotation is from Genesis 1:26–27.
Scripture: Genesis 1:26-27
ταῦτα οὖν πάντα τελειώσας ἐπῄνεσεν αὐτὰ καὶ ηὐλόγησεν καὶ εἶπεν: Αὐξάνεσθε καὶ πληθύνεσθε.
So when he had finished all these things he praised them and blessed them and said, Increase and multiply.
Then, when he had finished all these things, he praised them and blessed them and said, “Grow and multiply.”
Translator’s note. See Genesis 1:28.
ἴδωμεν, ὅτι ἐν ἔργοις ἀγαθοῖς πάντες ἐκοσμήθησαν οἱ δίκαιοι, καὶ αὐτὸς δὲ ὁ κύριος ἔργοις ἀγαθοῖς ἑαυτὸν κοσμήσας ἐχάρη.
Let us observe that all the righteous have been adorned with good works; and the Lord himself adorned himself with good works and rejoiced.
Let us note that all the righteous have been adorned with good works, and that the Lord himself, adorning himself with good works, rejoiced.
ἔχοντες οὖν τοῦτον τὸν ὑπογραμμὸν ἀόκνως προσέλθωμεν τῷ θελήματι αὐτοῦ: ἐξ ὅλης τῆς ἰσχύος ἡμῶν ἐργασώμεθα ἔργον δικαιοσύνης.
Having therefore this pattern let us follow his will without delay, let us work the work of righteousness with all our strength.
Since we have this example, let us give ourselves to his will without hesitation. With all our strength let us do the work of righteousness.
Chapter 34
Ὁ ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει τὸν ἄρτον τοῦ ἔργου αὐτοῦ, ὁ νωθρὸς καὶ παρειμένος οὐκ ἀντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ,
The reward of good worksThe good workman receives the bread of his labour with boldness; the lazy and careless cannot look his employer in the face.
The good worker receives the bread of his work with confidence. The lazy and careless worker cannot look his employer in the eye.
δέον οὖν ἐστὶν προθύμους ἡμᾶς εἶναι εἰς ἀγαθοποιΐαν: ἐξ αὐτοῦ γάρ ἐστιν τὰ πάντα.
Therefore we must be prompt in well-doing: for all things are from him.
So we must be eager to do good, for everything comes from him.
προλέγει γὰρ ἡμῖν: Ἰδοὺ ὁ κύριος, καὶ ὁ μισθὸς αὐτοῦ πρὸ προσώπου αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ.
For he warns us: Behold the Lord cometh, and his reward is before his face, to pay to each according to his work.
For he tells us in advance: “Look, here is the Lord, and his reward is before his face, to give to each according to his work.”
Translator’s note. The quotation loosely combines Isaiah 40:10 and 62:11 with the thought of Proverbs 24:12. Compare Revelation 22:12.
Scripture: Isaiah 40:10; Isaiah 62:11
προτρέπεται οὖν ἡμᾶς πιστεύοντας ἐξ ὅλης τῆς καρδίας ἐπ’ αὐτῷ, μὴ ἀργοὺς μηδὲ παρειμένους εἶναι ἐπὶ πᾶν ἔργον ἀγαθόν.
He exhorts us therefore if we believe on him with our whole heart not to be lazy or careless in every good work.
So he urges us who believe in him with our whole heart not to be lazy or careless in any good work.
τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω ἐν αὐτῷ: ὑποτασσώμεθα τῷ θελήματι αὐτοῦ: κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες.
Let our glorying and confidence be in him; let us be subject to his will; let us consider the whole multitude of his angels, how they stand ready and minister to his will.
Let our boasting and confidence be in him. Let us submit to his will. Let us think about the whole multitude of his angels, how they stand beside him and serve his will.
λέγει γὰρ ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.
For the Scripture says Ten thousand times ten thousand stood by him, and thousand thousands ministered to him, and they cried Holy, Holy, Holy is the Lord of Sabaoth, the whole creation is full of his glory.
For the Scripture says: “Ten thousand times ten thousand stood before him, and a thousand thousands served him. And they cried out, ‘Holy, holy, holy is the Lord of hosts. All creation is full of his glory.’”
Translator’s note. The quotation combines Daniel 7:10 and Isaiah 6:3. Clement reverses the order of Daniel’s two lines. Where Isaiah says “the whole earth is full of his glory,” Clement says “all creation.”
Scripture: Daniel 7:10
καὶ ἡμεῖς, οὖν, ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ συναχθέντες τῇ συνειδήσει, ὡς ἐξ ἑνὸς στόματος βοήσωμεν πρὸς αὐτὸν ἐκτενῶς εἰς τὸ μετόχους ἡμᾶς γενέσθαι τῶν μεγάλων καὶ ἐνδόξων ἐπαγγελιῶν αὐτοῦ.
Therefore, we too must gather together with concord in our conscience and cry earnestly to him, as it were with one mouth, that we may share in his great and glorious promises,
So let us too, gathered together in harmony and united in conscience, cry out earnestly to him as if with one mouth, so that we may share in his great and glorious promises.
λέγει γάρ: Ὀφθαλμὸς οὐκ εἶδεν, καὶ οὕς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ὅσα ἡτοίμασεν κύριος τοῖς ὑπομένουσιν αὐτόν.
for he says: Eye hath not seen, and ear hath not heard, and it hath not entered into the heart of man, what things the Lord hath prepared for them that wait for him.
For he says, “Eye has not seen, and ear has not heard, and it has not entered the human heart, what the Lord has prepared for those who wait for him.”
Translator’s note. This quotation is close to 1 Corinthians 2:9, which draws on Isaiah 64:4 and 65:17. The opening lines follow Paul’s wording. But the ending, “those who wait for him,” is closer to Isaiah’s idea of waiting than to Paul’s “those who love him.”
Chapter 35
Ὡς μακάρια καὶ θαυμαστὰ τὰ δῶρα τοῦ θεοῦ, ἀγαπητοί.
The reward of good works, and how it may be gainedHow blessed and wonderful, beloved, are the gifts of God!
How blessed and wonderful are God’s gifts, dear friends!
ζωὴ ἐν ἀθανασίᾳ, λαμπρότης ἐν δικαιοσύνῃ, ἀλήθεια ἐν παρρησίᾳ, πίστις ἐν πεποιθήσει, ἐγκράτεια ἐν ἁγιασμῷ: καὶ ταῦτα ὑπέπιπτεν πάντα ὑπὸ τὴν διάνοιαν ἡμῶν.
Life in immortality, splendour in righteousness, truth in boldness, faith in confidence, continence in holiness: and all these things are submitted to our understanding.
Life in immortality, splendor in righteousness, truth in boldness, faith in confidence, self-control in holiness. All these things already come within our understanding.
τίνα οὖν ἄρα ἐστὶν τὰ ἑτοιμαζόμενα τοῖς ὑπομένουσιν; ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων ὁ πανάγιος αὐτὸς γινώσκει τὴν ποσότητα καὶ τὴν καλλονὴν αὐτῶν.
What, then, are the things which are being prepared for those who wait for him? The Creator and Father of the ages, the All-holy one, himself knows their greatness and beauty.
What, then, are the things prepared for those who wait? The Creator and Father of the ages, the all-holy one, himself knows how great and beautiful they are.
ἡμεῖς οὖν ἀγωνισώμεθα εὑρεθῆναι ἐν τῷ ἀριθμῷ τῶν ὑπομενόντων, ὅπως μεταλάβωμεν τῶν ἐπηγγελμένων δωρεῶν.
Let us then strive to be found among the number of those that wait, that we may receive a share of the promised gifts.
So let us strive to be found among the number of those who wait, so that we may share in the promised gifts.
πῶς δὲ ἔσται τοῦτο, ἀγαπητοί; ἐὰν ἐστηριγμενη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ̓ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυρισμούς τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν, κενοδοξίαν τε καὶ ἀφιλοξενίαν.
But how shall this be, beloved? If our understanding be fixed faithfully on God; if we seek the things which are well-pleasing and acceptable to him; if we fulfil the things which are in harmony with his faultless will, and follow the way of truth, casting away from ourselves all iniquity and wickedness, covetousness, strife, malice and fraud, gossiping and evil speaking, hatred of God, pride and arrogance, vain-glory and inhospitality.
How will this happen, dear friends? It will happen if our mind is faithfully fixed on God, and if we seek what is pleasing and acceptable to him. It will happen if we carry out what fits his blameless will and follow the way of truth, throwing away from ourselves all injustice and wickedness, greed, quarrels, malice and deceit, gossip and slander, hatred of God, pride and arrogance, vanity and lack of hospitality.
ταῦτα γὰρ οἱ πράσσοντες στυγητοὶ τῷ θεῷ ὑπάρχουσιν: οὐ μόνον δὲ οἱ πράσσοντες αὐτά, ἀλλά καὶ οἱ συνευδοκοῦντες αὐτοῖς.
For those who do these things are hateful to God, and not only those who do them, but also those who take pleasure in them.
For those who do these things are hateful to God, and not only those who do them but also those who approve of them.
Translator’s note. Compare Romans 1:29–32, a similar vice list. Paul uses the related word “God-haters” (theostygeis) and the same Greek verb for “approve” (syneudokeō).
λέγει γὰρ ἡ γραφή: Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός: Ἱνατί σὺ διηγῇ τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου ἐπὶ στόματός σου;
For the Scripture says: But to the sinner said God: Wherefore dost thou declare my ordinances, and takest my covenant in thy mouth?
For the Scripture says: “But to the sinner God said, ‘Why do you recite my statutes, and take my covenant on your lips?
Translator’s note. Sections 35.7–12 quote Psalm 50:16–23 (Psalm 49 in the Greek Old Testament).
σὺ δὲ ἐμίσησας παιδείαν καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω. εἰ ἐθεώρεις κλέπτην. συνέτρεχες αὐτῷ, καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθεις. τὸ στόμα σου ἐπλεόνασεν κακίαν, καὶ ή γλῶσσα σου περιέπλεκεν δολιότητα. καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον.
Thou hast hated instruction, and cast my words behind thee. If thou sawest a thief thou didst run with him, and thou didst make thy portion with the adulterers. Thy mouth hath multiplied iniquity, and thy tongue did weave deceit. Thou didst sit to speak evil against thy brother, and thou didst lay a stumbling-block in the way of thy mother’s son.
“‘You hated discipline and threw my words behind you. If you saw a thief, you ran with him, and you threw in your lot with adulterers. Your mouth overflowed with evil, and your tongue wove deceit. You sat and spoke against your brother, and you put a stumbling block before your mother’s son.
ταῦτα ἐποίησας, καὶ ἐσίγησα: ὑπέλαβες, ἄνομε, ὅτι ἔσομαί σοι ὅμοιος.
Thou hast done these things and I kept silent; thou didst suppose, O wicked one, that I shall be like unto thee.
“‘You did these things, and I kept silent. You thought, lawless one, that I would be like you.
ἐλέγξω σε καὶ παραστήσω σε κατὰ προσωπόν σου.
I will reprove thee and set thyself before thy face.
“‘I will rebuke you and set you before your own face.
σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι τοῦ θεοῦ. μήποτε ἁρπάσῃ ὡς λέων, καὶ μὴ ᾖ ὁ ῥυόμενος.
Understand then these things, ye who forget God, lest he seize you as doth a lion, and there be none to deliver.
“‘Understand this, you who forget God, or he may seize you like a lion, and there will be no one to rescue you.
θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδός, ᾗ δείξω αὐτῷ τὸ σωτήριον τοῦ θεοῦ.
The sacrifice of praise shall glorify me, and therein is a way in which I will show to him the salvation of God.
“‘A sacrifice of praise will glorify me, and there is the way by which I will show him the salvation of God.’”
Chapter 36
Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
The reward is given through ChristThis is the way, beloved, in which we found our salvation, Jesus Christ, the high priest of our offerings, the defender and helper of our weakness.
This is the way, dear friends, in which we found our salvation, Jesus Christ, the high priest of our offerings, the defender and helper of our weakness.
διὰ τούτου ἀτενίζομεν εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα κεκληρονόμηκεν.
Through him we fix our gaze on the heights of heaven, through him we see the reflection of his faultless and lofty countenance, through him the eyes of our hearts were opened, through him our foolish and darkened understanding blossoms towards the light, through him the Master willed that we should taste the immortal knowledge; who, being the brightness of his majesty is by so much greater than angels as he hath inherited a more excellent name.
Through him we look up to the heights of the heavens. Through him we see, as in a mirror, God’s faultless and most exalted face. Through him the eyes of our hearts were opened. Through him our foolish and darkened mind blossoms again toward the light. Through him the Master wanted us to taste immortal knowledge. Christ is the radiance of God’s majesty, and he is as much greater than the angels as the name he has inherited is more excellent than theirs.
Translator’s note. “The eyes of our hearts” echoes Ephesians 1:18.
Scripture: Hebrews 1:3-4
γέγραπται γὰρ οὕτως: Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.
For it is written thus Who maketh his angels spirits, and his ministers a flame of fire.
For it is written: “He makes his angels spirits and his servants a flame of fire.”
Translator’s note. The quotation is from Psalm 104:4 (Psalm 103 in the Greek Old Testament), as quoted in Hebrews 1:7.
ἐπὶ δὲ τῷ υἱῷ αὐτοῦ οὕτως εἶπεν ὁ δεσπότης. Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε: αἴτησαι παῤ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
But of his son the Master said thus Thou art my son: to-day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.
But of his Son the Master said: “You are my Son. Today I have begotten you. Ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.”
Translator’s note. The quotation is from Psalm 2:7–8. Hebrews 1:5 quotes Psalm 2:7.
καὶ πάλιν λέγει πρὸς αὐτόν: Κάθον ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
And again he says to him Sit thou on my right hand until I make thine enemies a footstool of thy feet.
And again he says to him: “Sit at my right hand until I make your enemies a footstool for your feet.”
Translator’s note. The quotation is from Psalm 110:1 (Psalm 109 in the Greek Old Testament), as in Hebrews 1:13.
Scripture: Hebrews 1:13
τίνες οὖν οἱ ἐχθροί; οἱ φαῦλοι καὶ ἀντιτασσομενοι τῷ θελήματι αὐτοῦ.
Who then are the enemies? Those who are wicked and oppose his will.
Who then are the enemies? Those who are wicked and who oppose his will.
Chapter 37
Στρατευσώμεθα οὖν, ἄνδρες ἀδελφοί, μετὰ πάσης ἐκτενείας ἐν τοῖς ἀμώμοις προστώγμασιν αὐτοῦ.
The necessity for subordinationLet us then serve in our army, brethren, with all earnestness, following his faultless commands.
So let us serve as soldiers, brothers, with all earnestness, under his faultless commands.
κατανοήσωμεν τοὺς στρατευομένους τοῖς ἡγουμένοις ἡμῶν, πῶς εὐτάκτως, πῶς ἑκτικῶς, πῶς ὑποτεταγμένως ἐπιτελοῦσιν τὰ διατασσόμενα.
Let us consider those who serve our generals, with what good order, habitual readiness, and submissiveness they perform their commands.
Let us think about the soldiers who serve under our commanders, and how orderly, how readily, and how obediently they carry out their orders.
Translator’s note. The author points to the Roman army (“our commanders”). Corinth was itself a Roman colony, so the picture would be familiar there too. For soldier imagery, compare 2 Timothy 2:3–4.
οὐ πάντες εἰσὶν ἔπαρχοι οὐδὲ χιλίαρχοι οὐδὲ ἑκατόνταρχαι οὐδὲ πεντηκόνταρχοι οὐδὲ τὸ καθεξῆς, ἀλλ’ ἕκαστος ἐν τῷ ἰδίῳ τάγματι τὰ ἐπιτασσόμενα ὑπὸ τοῦ βασιλέως καὶ τῶν ἡγουμένων ἐπιτελεῖ.
Not all are prefects, nor tribunes, nor centurions, nor in charge of fifty men, or the like, but each carries out in his own rank the commands of the emperor and of the generals.
Not all of them are prefects, or commanders of a thousand, or centurions, or commanders of fifty, and so on down the line. Instead, each one in his own rank carries out the orders of the emperor and the commanders.
Translator’s note. “Commanders of fifty” was not a regular Roman rank. The list seems to echo the biblical leaders “over thousands, hundreds, fifties” (Exodus 18:21; Deuteronomy 1:15).
οἱ μεγάλοι δίχα τῶν μικρῶν οὐ δύνανται εἶναι, οὔτε οἱ μικροὶ δίχα τῶν μεγάλων: σύγκρασίς τίς ἐστιν ἐν πᾶσιν, καὶ ἐν τούτοις χρῆσις.
The great cannot exist without the small, nor the small without the great; there is a certain mixture among all, and herein lies the advantage.
The great cannot exist without the small, nor the small without the great. There is a kind of blending together among them all, and this is what makes them useful.
λάβωμεν τὸ σῶμα ἡμῶν: ἡ κεφαλὴ δίχα τῶν ποδῶν οὐδέν ἐστιν, οὕτως οὐδὲ οἱ πόδες δίχα τῆς κεφαλῆς: τὰ δὲ ἐλάχιστα μέλη τοῦ σώματος ἡμῶν ἀναγκαῖα καὶ εὔχρηστά εἰσιν ὅλῳ τῷ σώμᾳτι: ἀλλὰ πάντα συνπνεῖ καὶ ὑποταγῇ μιᾷ χρῆται εἰς τὸ σώζεσθαι ὅλον τὸ σῶμα.
Let us take our body; the head is nothing without the feet, likewise the feet are nothing withr out the head; the smallest members of our body are necessary and valuable to the whole body, but all work together and are united in a common subjection to preserve the whole body.
Let us take our body as an example. The head is nothing without the feet, and the feet are nothing without the head. Even the smallest parts of our body are necessary and useful to the whole body. All of them work together and are subject to one order, so that the whole body may be preserved.
Translator’s note. Compare Paul’s body picture in 1 Corinthians 12:12–27 (especially verse 21 on the head and the feet) and Romans 12:4–5.
Chapter 38
Σωζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ Ἰησοῦ, καὶ ὑποτασσέσθω ἕκαστος τῷ πλησίον αὐτοῦ, καθὼς ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ.
The duties of mutual helpLet, therefore, our whole body be preserved in Christ Jesus, and let each be subject to his neighbour, according to the position granted to him.
So let our whole body be preserved in Christ Jesus, and let each be subject to his neighbor, according to the gift he has been given.
ὁ ἰσχυρὸς τημελείτω τὸν ἀσθενῆ, ὁ δὲ ἀσθενὴς ἐντρεπέσθω τὸν ἰσχυρόν: ὁ πλούσιος ἐπιχορηγείτω τῷ πτωχῷ, ὁ δὲ πτωχὸς εὐχαριστείτω τῷ θεῷ, ὅτι ἔδωκεν αὐτῷ, δἰ οὗ ἀναπληρωθῇ αὐτοῦ τὸ ὑστέρημα: ὁ σοφὸς ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ ἐν λόγοις, ἀλλ’ ἐν ἔργοις ἀγαθοῖς: ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω, ἀλλ’ ἐάτω ὑφ̓ ἑτέρου ἑαυτὸν μαρτυρεῖσθαι: ὁ ἁγνὸς ἐν τῇ σαρκὶ μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν.
Let the strong care for the weak and let the weak reverence the strong. Let the rich man bestow help on the poor and let the poor give thanks to God, that he gave him one to supply his needs; let the wise manifest his wisdom not in words but in good deeds; let him who is humble-minded not testify to his own humility, but let him leave it to others to bear him witness; let not him who is pure in the flesh be boastful, knowing that it is another who bestows on him his continence.
Let the strong care for the weak, and let the weak respect the strong. Let the rich provide for the poor, and let the poor thank God for giving them someone to meet their need. Let the wise show his wisdom not in words but in good works. Let the humble not testify about himself, but let others testify about him. Let the one who is pure in the flesh not boast, knowing that it is someone else who gives him self-control.
ἀναλογισώμεθα οὖν, ἀδελφοί, ἐκ ποίας ὕλης ἐγενήθημεν, ποῖοι καὶ τίνες εἰσήλθαμεν εἰς τὸν κόσμον, ἐκ ποίου τάφου καὶ σκότους ὁ πλάσας ἡμᾶς καὶ δημιουργήσας εἰσήγαγεν εἰς τὸν κόσμον αὐτοῦ, προετοιμάσας τὰς εὐεργεσίας αὐτοῦ, πρὶν ἡμᾶς γεννηθῆναι.
Let us consider, then, brethren, of what matter we were formed, who we are, and with what nature we came into the world, and how he who formed and created us brought us into his world from the darkness of a grave, and prepared his benefits for us before we were born.
Let us think, brothers, about what we were made from, what kind of people we were when we entered the world, and out of what tomb and darkness the one who shaped and made us brought us into his world, having prepared his gifts before we were born.
ταῦτα οὖν πάντα ἐξ αὐτοῦ ἔχοντες ὀφείλομεν κατὰ πάντα εὐχαριστεῖν αὐτῷ: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Since, therefore, we have everything from him we ought in everything to give him thanks, to whom be glory for ever and ever. Amen.
Since we have all of this from him, we should give thanks to him in everything. To him be glory forever and ever. Amen.
Chapter 39
Ἅφρονες καὶ ἀσύνετοι καὶ μωροὶ καὶ ἀπαίδευτοι χλευάζουσιν ἡμᾶς καὶ μυκτηρίζουσιν, ἑαυτοὺς βουλόμενοι ἐπαίρεσθαι ταῖς διανοίαις αὐτῶν.
Exhortation against those who act otherwiseFoolish, imprudent, silly, and uninstructed men mock and deride us, wishing to exalt themselves in their own conceits.
Foolish, senseless, stupid, and uneducated people mock and ridicule us, wanting to lift themselves up in their own minds.
τί γὰρ δύναται θνητός; ἢ τίς ἰσχὺς γηγενοῦς;
For what can mortal man do, or what is the strength of him who is a child of earth?
For what can a mortal do? What is the strength of one born of the earth?
γέγραπται γάρ: Οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου, ἀλλ’ ἢ αὔραν καὶ φωνὴν ἤκουον:
For it is written There was no shape before mine eyes, but I heard a sound and a voice.
Τί γάρ; μὴ καθαρὸς ἔσται βροτὸς ἔναντι κυρίου; ἢ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ, εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν;
What then? Shall a mortal be pure before the Lord? Or shall a man be blameless in his deeds, seeing that he believeth not in his servants, and hath noted perversity in his angels?
“What then? Will a mortal be pure before the Lord? Or a man blameless in his works, if he does not trust his servants and has found some crookedness in his angels?
οὐρανὸς δὲ οὐ καθαρὸς ἐνώπιον αὐτοῦ: ἔα δέ, οἱ κατοικοῦντες οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν: ἔπαισεν αὐτοὺς σητὸς τρόπον, καὶ ἀπὸ πρωΐθεν ἕως ἑσπέρας οὐκ ἔτι εἰσίν: παρὰ τὸ μὴ δύνασθαι αὐτοὺς ἑαυτοῖς βοηθῆσαι ἀπώλοντο.
Yea, the heaven is not pure before him. Away then, ye who inhabit houses of clay, of which, even of the same clay, we ourselves were made. He smote them as a moth, and from morning until evening they do not endure; they perished, without being able to help themselves.
“Heaven is not clean before him. How much less those who live in houses of clay, the same clay we ourselves are made of! He struck them like a moth, and from morning to evening they are no more. They perished because they could not help themselves.
ἐνεφύσησεν αὐτοῖς, καὶ ἐτελεύτησαν παρὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν.
He breathed on them and they died because they had no wisdom.
“He breathed on them, and they died, because they did not have wisdom.
ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται, ἤ εἴ τινα ἁγίων ἀγγέλων ὄψῃ: καὶ γὰρ ἄφρονα ἀναιρεῖ ὀργή. πεπλανημένον δὲ θανατοῖ ζῆλος.
But call now, if any shall answer thee, or if thou shalt see any of the holy angels; for wrath destroyeth the foolish, and envy putteth to death him that is in error.
“Call, and see whether anyone will answer you, or whether you will see any of the holy angels. For wrath kills the foolish, and jealousy puts to death the one who has gone astray.
ἐγὼ δὲ ἑώρακα ἄφρονας ῥίζας βάλλοντας, ἀλλ’ εὐθέως ἐβρώθη αὐτῶν ἡ δίαιτα.
I have seen the foolish taking root, but their habitation was presently consumed.
“I have seen fools putting down roots, but their dwelling was quickly eaten up.
πόρρω γένοιντο οἱ υἱοὶ αὐτῶν ἀπὸ σωτηρίας: κολαβρισθείησαν ἐπὶ θύραις ἡσσόνων, καὶ οὐκ ἔσται ὁ ἐξαιρούμενος: ἃ γὰρ ἐκείνοις ἡτοίμασται, δίκαιοι ἔδονται, αὐτοὶ δὲ ἐκ κακῶν οὐκ ἐξαίρετοι ἔσονται.
Let their sons be far from safety; let them be mocked in the gates of those less than they, with none to deliver; for what was prepared for them the righteous shall eat, and they themselves shall not be delivered from evil
“May their sons be far from safety. May they be crushed at the doors of lesser men, and no one will rescue them. For what was prepared for them the righteous will eat, but they themselves will not be rescued from evils.”
Translator’s note. The Greek verb translated “crushed” is rare, and its meaning is uncertain. It may mean “mocked” or “insulted.”
Chapter 40
Προδήλων οὖν ἡμῖν ὄντων τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως. πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν κατὰ καιροὺς τεταγμένους.
The duty of observing order in religious servicesSince then these things are manifest to us, and we have looked into the depths of the divine knowledge, we ought to do in order all things which the Master commanded us to perform at appointed times.
Since these things are clear to us, and since we have looked into the depths of divine knowledge, we ought to do in order everything the Master commanded us to do at the appointed times.
τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι, καὶ οὐκ εἰκῆ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ’ ὡρισμένοις καιροῖς καὶ ὥραις.
He commanded us to celebrate sacrifices and services, and that it should not be thoughtlessly or disorderly, but at fixed times and hours.
He commanded that offerings and services be carried out, and not carelessly or in disorder, but at set times and hours.
Translator’s note. In the following sections (40–41) the author describes the order of the Old Testament priesthood and temple worship. He uses it as a pattern for good order in the church.
ποῦ τε καὶ διὰ τίνων ἐπιτελεῖσθαι θέλει, αὐτὸς ὥρισεν τῇ ὑπερτάτῳ αὐτοῦ βουλήσει. ἵν’ ὁσίως πάντα γινόμενα ἐν εὐδοκήσει εὐπρόσδεκτα εἴη τῷ θελήματι αὐτοῦ.
He has himself fixed by his supreme will the places and persons whom he desires for these celebrations, in order that all things may be done piously according to his good pleasure, and be acceptable to his will.
He himself decided, by his supreme will, where and by whom they are to be done. He did this so that everything would be done in holiness, according to his good pleasure, and be acceptable to his will.
οἱ οὖν τοῖς προστεταγμένοις καιροῖς ποιοῦντες τὰς προσφορὰς αὐτῶν εὐπρόσδεκτοί τε καὶ μακάριοι: τοῖς γὰρ νομίμοις τοῦ δεσπότου ἀκολουθοῦντες οὐ διαμαρτάνουσιν.
So then those who offer their oblations at the appointed seasons are acceptable and blessed, for they follow the laws of the Master and do no sin.
So those who make their offerings at the appointed times are acceptable and blessed, for in following the Master’s laws they do not go wrong.
τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι δεδομέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευΐταις ἴδιαι διακονίαι ἐπίκεινται: ὁ λαϊκὸς ἄνθρωπος τοῖς λαῖκοῖς προστάγμασιν δέδεται.
For to the High Priest his proper ministrations are allotted, and to the priests the proper place has been appointed, and on Levites their proper services have been imposed. The layman is bound by the ordinances for the laity.
For the high priest has his own services assigned to him, and the priests have their own place appointed to them, and the Levites have their own duties laid on them. The lay person is bound by rules for lay people.
Translator’s note. Here and in chapter 41 the author uses the language of the Old Testament priesthood (high priest, priests, Levites, laity) as a picture of order in the church. Scholars debate whether he means that Christian overseers, elders, and deacons correspond to these ranks. He does not say so directly. The word translated “lay person” (laikos) is usually said to be its earliest known use in Christian writing.
Chapter 41
Ἕκαστος ἡμῶν, ἀδελφοί, ἐν τῷ ἰδίῳ τάγματι εὐαριστείτω τῷ θεῷ ἐν ἀγαθῇ συνειδήσει ὑπάρχων, μὴ παρεκβαίνων τὸν ὡρισμένον τῆς λειτουργίας αὐτοῦ κανόνα, ἐν σεμνότητι.
The necessity for a diversity of functions in the churchLet each one of us, brethren, be well pleasing to God in his own rank, and have a good conscience, not transgressing the appointed rules of his ministration, with all reverence.
Let each of us, brothers, please God in his own rank, keeping a good conscience and not stepping beyond the rule appointed for his service, but acting with reverence.
οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ’ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ’ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
Not in every place, my brethren, are the daily sacrifices offered or the free-will offerings, or the sin-offerings and trespass-offerings, but only in Jerusalem; and there also the offering is not made in every place, but before the shrine, at the altar, and the offering is first inspected by the High Priest and the ministers already mentioned.
Brothers, the daily offerings, the offerings for vows, and the offerings for sin and guilt are not offered everywhere, but only in Jerusalem. Even there they are not offered in every place, but in front of the sanctuary, at the altar, after the offering has been examined for any blemish by the high priest and the ministers mentioned above.
Translator’s note. The author speaks of the temple sacrifices in the present tense, although the temple was destroyed in AD 70. This has been used in debates about the letter’s date. Many scholars think he is simply describing the law’s provisions, as Josephus and Hebrews also do.
οἱ οὖν παρὰ τὸ καθῆκον τῆς βουλήσεως αὐτοῦ ποιοῦντές τι θάνατον τὸ πρόστιμον ἔχουσιν.
Those therefore who do anything contrary to that which is agreeable to his will suffer the penalty of death.
So those who do anything contrary to what his will requires are punished with death.
ὁρᾶτε, ἀδελφοί: ὅσῳ πλείονος κατηξιώθημεν γνώσεως, τοσούτῳ μᾶλλον ὑποκείμεθα κινδύνῳ.
You see, brethren, that the more knowledge we have been entrusted with, the greater risk do we incur.
You see, brothers, the greater the knowledge we have been counted worthy of, the greater the danger we are under.
Chapter 42
Οἱ ἀπόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ κυρίου Ἰησοῦ Χριστοῦ, Ἰησοῦς ὁ Χριστὸς ἀπὸ τοῦ θεοῦ ἐξεπέμφθη.
The Apostolic foundation of church organisationThe Apostles received the Gospel for us from the Lord Jesus Christ, Jesus the Christ was sent from God.
The apostles received the gospel for us from the Lord Jesus Christ. Jesus the Christ was sent from God.
ὁ Χριστος οὖν ἀπὸ τοῦ θεοῦ καὶ οἱ ἀπόστολοι ἀπὸ τοῦ Χριστοῦ: ἐγένοντο οὖν ἀμφότερα εὐτάκτως ἐκ θελήματος θεοῦ.
The Christ therefore is from God and the Apostles from the Christ. In both ways, then, they were in accordance with the appointed order of God’s will.
So Christ is from God, and the apostles are from Christ. Both came about in good order, by the will of God.
παραγγελίας οὖν λαβόντες καὶ πληροφορηθέντες διὰ τῆς ἀναστάσεως τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ πιστωθέντες ἐν τῷ λόγῳ τοῦ θεοῦ, μετὰ πληροφορίας πνεύματος ἁγίου ἐξῆλθον εὐαγγελιζόμενοι, τὴν βασιλείαν τοῦ θεοῦ μέλλειν ἔρχεσθαι,
Having· therefore received their commands, and being fully assured by the resurrection of our Lord Jesus Christ, and with faith confirmed by the word of God, they went forth in the assurance of the Holy Spirit preaching the good news that the Kingdom of God is coming.
So the apostles received their instructions and were fully convinced through the resurrection of our Lord Jesus Christ, and they were confirmed in the word of God. With the full assurance of the Holy Spirit they went out announcing the good news that the kingdom of God was about to come.
κατὰ χώρας οὖν καὶ πόλεις κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν.
They preached from district to district, and from city to city, and they appointed their first converts, testing them by the Spirit, to be bishops and deacons of the future believers.
As they preached in country and city, they appointed their firstfruits, after testing them by the Spirit, to be overseers and deacons of those who would believe.
Translator’s note. “Overseers” translates episkopoi (singular episkopos), often rendered “bishops.” Here, and in 44.1–6, the word seems to be used for the same group of people the letter calls “presbyters” or “elders.” Scholars disagree about whether the church at Corinth was led by a single bishop or by a board of overseer-elders at this time. The wording here favors the second view.
καὶ τοῦτο οὐ καινῶς: ἐκ γὰρ δὴ πολλῶν χρόνων ἐγέγραπτο περὶ ἐπισκόπων καὶ διακόνων. οὕτως γάρ που λέγει ἡ γραφή: Καταστήσω τοὺς ἐπισκόπους αὐτῶν ἐν δικαιοσύνῃ καὶ τοὺς διακόνους αὐτῶν ἐν πίστει.
And this was no new method, for many years before had bishops and deacons been written of; for the scripture says thus in one place I will establish their bishops in righteousness, and their deacons in faith.
This was not new, for it had been written a long time earlier about overseers and deacons. For somewhere the Scripture says: “I will appoint their overseers in righteousness and their deacons in faith.”
Translator’s note. This is a loose adaptation of Isaiah 60:17 in the Greek Old Testament, which reads “I will give your rulers in peace and your overseers in righteousness.” The author reshapes it so that it names “deacons.”
Chapter 43
Καὶ τί θαυμαστόν, εἰ οἱ ἐν Χριστῷ πιστευθέντες παρὰ θεοῦ ἔργον τοιοῦτο κατέστησαν τοὺς προειρημένους; ὅπου καὶ ὁ μακάριος πιστὸς θεράπων ἐν ὅλῳ τῷ οἴκῳ Μωϋσῆς τὰ διατεταγμένα αὐτῷ πάντα ἐσημειώσατο ἐν ταῖς ἱεραῖς βίβλοις, ᾧ καὶ ἐπηκολούθησαν οἱ λοιποὶ προφῆται, συνεπιμαρτυροῦντες τοῖς ὑπ’ αὐτοῦ νενομοθετημένοις.
The action of Moses as a type of church organisationAnd what wonder is it if those who were in Christ, and were entrusted by God with such a duty, established those who have been mentioned? Since the blessed Moses also A faithful servant in all his house noted down in the sacred books all the injunctions which were given him; and the other prophets follow ed him, bearing witness with him to the laws which he had given.
Is it any wonder that those who were entrusted by God in Christ with such a task appointed the people just mentioned? The blessed Moses too, “a faithful servant in all his house,” recorded in the sacred books all the instructions given to him. The other prophets followed him and added their witness to the laws he had laid down.
Translator’s note. The quotation is from Numbers 12:7, which already reads “servant” in the Greek Old Testament; Hebrews 3:5 quotes the same verse.
ἐκεῖνος γάρ, ζήλου ἐμπεσόντος περὶ τῆς ἱερωσύνης καὶ στασιαζουσῶν τῶν φυλῶν, ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη, ἐκέλευσεν τοὺς δώδεκα φυλάρχους προσενεγκεῖν αὐτῷ ῥάβδους ἐπιγεγραμμένας ἑκάστης φυλῆς κατ’ ὄνομα: καὶ λαβὼν αὐτὰς ἔδησεν καὶ ἐσφράγισεν τοῖς δακτυλίοις τῶν φυλάρχων, καὶ ἀπέθετο αὐτὰς εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἐπὶ τὴν τράπεζαν τοῦ θεοῦ.
For when jealousy arose concerning the priesthood, and the tribes w ere quarrelling as to which of them was adorned with that glorious title, Moses himself commanded the rulers of the twelve tribes to bring him rods, with the name of a tribe written on each; and he took them, and bound them, and sealed them with the rings of the rulers of the tribes, and put them away in the Tabernacle of Testimony on the table of God.
When jealousy broke out about the priesthood, and the tribes were quarreling about which of them was to be honored with that glorious title, Moses commanded the twelve tribal leaders to bring him staffs, each with the name of its tribe written on it. He took them, tied them together, and sealed them with the rings of the tribal leaders, and put them in the tent of testimony on the table of God.
καὶ κλείσας τὴν σκηνὴν ἐσφράγισεν τὰς κλεῖδας ὡσαύτως καὶ τὰς ῥάβδους,
And he shut the Tabernacle, and sealed the keys, as he had done with the rods,
He shut the tent and sealed the keys just as he had sealed the staffs,
καὶ εἶπεν αὐτοῖς: Ἅνδρες ἀδελφοί, ἦς ἂν φυλῆς ἡ ῥάβδος βλαστήσῃ, ταύτην ἐκλέλεκται ὁ θεὸς εἰς τὸ ἱερατεύειν καὶ λειτουργεῖν αὐτῷ.
and he said to them, Brethren, of whichsoever tribe the rod shall bud, this has God chosen for his priesthood and ministry.
and said to them, “Brothers, the tribe whose staff blossoms is the one God has chosen to serve as his priests and to minister to him.”
πρωΐας δὲ γενομένης συνεκάλεσεν πάντα τὸν Ἰσραήλ, τὰς ἑξακοσίας χιλιάδας τῶν ἀνδρῶν, καὶ ἐπεδείξατο τοῖς φυλάρχοις τὰς σφραγῖδας, καὶ ἤνοιξεν τὴν σκηνὴν τοῦ μαρτυρίου καὶ προεῖλεν τὰς ῥάβδους: καὶ εὑρέθη ἡ ῥάβδος Ἀαρὼν οὐ μόνον βεβλαστηκυῖα, ἀλλὰ καὶ καρπὸν ἔχουσα.
And when it was daylight he called together all Israel, six hundred thousand men, and showed the seals- to the rulers of the tribes, and opened the Tabernacle of Testimony, and took forth the rods, and the rod of Aaron was found not only to have budded, but also to be bearing fruit.
When morning came, he called together all Israel, six hundred thousand men, and showed the seals to the tribal leaders. He opened the tent of testimony and brought out the staffs. And Aaron’s staff was found not only to have blossomed but also to be bearing fruit.
Translator’s note. The story is told in Numbers 17 (see also Hebrews 9:4). The author adds details not found there: the binding and sealing of the staffs with the leaders’ rings, the sealed keys, the “table of God,” and the gathering of six hundred thousand men. Numbers says only that the staffs were laid before the Lord in the tent of testimony and that Aaron’s staff budded, blossomed, and produced almonds.
τί δοκεῖτε, ἀγαπητοί; οὐ προῄδει Μωϋσῆς τοῦτο μέλλειν ἔσεσθαι; μάλιστα ᾔδει: ἀλλ’ ἵνα μὴ ἀκαταστασία γένηται ἐν τῷ Ἰσραήλ, οὕτως ἐποίησεν, εἰς τὸ δοξασθῆναι τὸ ὄνομα τοῦ ἀληθινοῦ καὶ μόνου θεοῦ: ᾦ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
What do you think, beloved? That Moses did not know beforehand that this was going to happen? Assuredly he knew, but he acted thus that there should be no disorder in Israel, to glorify the name of the true and only God, to whom be the glory for ever and ever. Amen.
What do you think, dear friends? Did Moses not know this was going to happen? He certainly knew. But he did it so that there would be no disorder in Israel, and so that the name of the true and only God would be glorified. To him be glory forever and ever. Amen.
Chapter 44
Καὶ οἱ ἀπόστολοι ἡμῶν ἔγνωσαν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ἔρις ἔσται ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς.
The application of these facts to the situation at CorinthOur Apostles also knew through our Lord Jesus Christ that there would be strife for the title of bishop.
Our apostles also knew, through our Lord Jesus Christ, that there would be strife over the office of overseer.
διὰ ταύτην οὖν τὴν αἰτίαν πρόγνωσιν εἰληφότες τελείαν κατέστησαν τοὺς προειρημένους, καὶ μπταξὺ ἐπινομὴν δεδωκασιν, ὅπως, ἐὰν κοιμηθῶσιν, διαδέξωνται ἕτεροι δεδοκιμασμὲνοι ἅνδρες τὴν λειτουργίαν αὐτῶν.
For this cause, therefore, since they had received perfect foreknowledge, they appointed those who have been already mentioned, and afterwards added the codicil that if they should fall asleep, other approved men should succeed to their ministry.
For this reason, having received perfect foreknowledge, they appointed those mentioned earlier, and afterward gave a further instruction, so that if they died, other approved men would succeed to their service.
Translator’s note. The Greek word translated “further instruction” (epinome) is difficult and its meaning is disputed. Some scholars understand it as a rule or provision about succession. Others emend the text to a different word. Lake translates it as “codicil.” It is also unclear whether “if they died” refers to the apostles or to the men they appointed.
τοὺς οὖν κατασταθέντας ὑπ’ ἐκείνων ἢ μεταξὺ ὑφ̓ ἑτέρων ἐλλογίμων ἀνδρῶν συνενδοκησάσης τῆς ἐκκλησίας πάσης, καὶ λειτουργήσαντας ἀμέμπτως τῷ ποιμνίῳ τοῦ Χριστοῦ μετὰ ταπεινοφροσύνης, ἡσύχως καὶ ἀβαναύσως, μεμαρτυρημένους τε πολλοῖς χρόνοις ὑπὸ πάντων, τούτους οὐ δικαίως νομίζομεν ἀποβάλλεσθαι τῆς λειτουργίας.
We consider therefore that it is not just to remove from their ministry those who were appointed by them, or later on by other eminent men, with the consent of the whole Church, and have ministered to the flock of Christ without blame, humbly, peaceably, and disinterestedly, and for many years have received a universally favourable testimony.
So we do not think it is right to remove from their service those who were appointed by them, or afterward by other respected men with the agreement of the whole church, and who have served the flock of Christ blamelessly, with humility, quietly and without self-seeking, and have been well spoken of by everyone for a long time.
ἁμαρτία γὰρ οὐ μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενεγκόντας τὰ δῶρα τῆς ἐπισκοπῆς ἀποβάλωμεν.
For our sin is not small, if we eject from the episcopate those who have blamelessly and liolily offered its sacrifices.
For it will be no small sin on our part if we throw out those who have offered the gifts of the overseer’s office blamelessly and in holiness.
Translator’s note. The “gifts” (dora) offered by the overseers may refer to the church’s prayers and offerings, possibly including the Lord’s Supper. The letter does not say exactly what is meant.
μακάριοι οἱ προοδοιπορήσαντες πρεσβύτεροι, οἵτινες ἔγκαρπον καὶ τελείαν ἔσχον τὴν ἀνάλυσιν: οὐ γὰρ εὐλαβοῦνται μή τις αὐτοὺς μεταστήσῃ ἀπὸ τοῦ ἱδρυμένου αὐτοῖς τόπου.
Blessed are those Presbyters who finished their course before now, and have obtained a fruitful and perfect release in the ripeness of completed work, for they have now no fear that any shall move them from the place appointed \o them.
Blessed are the elders who went before, who had a fruitful and complete departure, for they no longer fear that anyone will remove them from the place set up for them.
ὁρῶμεν γάρ, ὅτι ἐνίους ὑμεῖς μετηγάγετε καλῶς πολιτευομένους ἐκ τῆς ἀμέμπτως αὐτοῖς τετιμημένης λειτουργίας.
For we see that in spite of their good service you have removed some from the ministry which they fulfilled blamelessly.
For we see that you have removed some people who were living good lives from the service they had carried out blamelessly and with honor.
Chapter 45
Φιλόνεικοι ἔστε, ἀδελφοί, καὶ ζηλωταὶ περὶ τῶν ἀνηκόντων εἰς σωτηρίαν.
The persecution of the just in the Old TestamentYou are contentious, brethren, and zealous for the things which lead to salvation.
Be eager to compete, brothers, and be zealous about the things that lead to salvation.
Translator’s note. The Greek verb can be read either as a statement (“You are contentious”) or as a command (“Be contentious”); many take it as a command, perhaps ironic: if you must be contentious, let it be about what leads to salvation.
ἐγκεκύφατε εἰς τὰς ἱερὰς γραφάς, τὰς ἀληθεῖς, τὰς διὰ τοῦ πνεύματος τοῦ ἁγίου.
You have studied the Holy Scriptures, which are true, and given by the Holy Spirit.
You have looked deeply into the holy Scriptures, which are true and given through the Holy Spirit.
ἐπίστασθε, ὅτι οὐδὲν ἄδικον οὐδὲ παραπεποιημένον γέγραπται ἐν αὐταῖς. οὐχ εὑρήσετε δικαίους ἀποβεβλημένους ἀπὸ ὁσίων ἀνδρῶν.
You know that nothing unjust or counterfeit is written in them. You will not find that the righteous have been cast out by holy men.
You know that nothing unjust or falsified has been written in them. You will not find that righteous people were ever thrown out by holy men.
ἐδιώχθησαν δίκαιοι, ἀλλ’ ὑπὸ ἀνόμων: ἐφυλακίσθησαν, ἀλλ’ ὑπὸ ἀνοσίων: ἐλιθάσθησαν ὑπὸ παρανόμων: ἀπεκτάνθησαν ὑπὸ τῶν μιαρὸν καὶ ἄδικον ζῆλον ἀνειληφότων.
The righteous were persecuted; but it was by the wicked. They were put in prison; but it was by the unholy. They were stoned by law-breakers, they were killed by men who had conceived foul and unrighteous envy.
The righteous were persecuted, but by lawless people. They were imprisoned, but by unholy people. They were stoned by lawbreakers. They were killed by those who had taken up a foul and unjust jealousy.
ταῦτα πάσχοντες εὐκλεῶς ἤνεγκαν.
These things they suffered, and gained glory by their endurance.
They suffered these things and bore them gloriously.
τί γὰρ εἴπωμεν, ἀδελφοί; Δανιὴλ ὑπὸ τῶν φοβουμένων τὸν θεὸν ἐβλήθη εἰς λάκκον λεόντων;
For what shall we say, brethren? Was Daniel cast into the lions’ den by those who feared God?
What shall we say, brothers? Was Daniel thrown into the lions’ den by those who feared God?
ἢ Ἀνανίας καὶ Ἀζαρίας καὶ Μισαὴλ ὑπὸ τῶν θρησκευόντων τὴν μεγαλοπρεπῆ καὶ ἔνδοξον θρησκείαν τοῦ ὑψίστου κατείρχθησαν εἰς κάμινον πυρός; μηθαμῶς τοῦτο γένοιτο. τίνες οὖν οἱ ταῦτα δράσαντες; οἱ στυγητοὶ καὶ πάσης κακίας πλήρεις εἰς τοσοῦτο ἐξήρισαν θυμοῦ, ὥστε τοὺς ἐν ὁσίᾳ καὶ ἀμώμῳ προθέσει δουλεύοντας τῷ θεῷ εἰς αἰκίαν περιβαλεῖν, μὴ εἰδότες ὅτι ὁ ὕψιστος ὑπέρμαχος καὶ ὑπερασπιστής ἐστιν τῶν ἐν καθαρᾷ συνειδήσει λατρευόντων τῷ παναρέτῳ ὀνόματι αὐτοῦ: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Or were Ananias, Azarias, and Misael shut up in the fiery furnace by those who ministered to the great and glorious worship of the Most High? God forbid that this be so. Who then were they who did these things? Hateful men, full of all iniquity, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and faultless purpose, not knowing that the Most High is the defender and protector of those who serve his excellent name with a pure conscience, to whom be glory for ever and ever. Amen.
Or were Ananias, Azarias, and Misael shut into the fiery furnace by those who practiced the great and glorious worship of the Most High? Certainly not. Who then did these things? Hateful people, full of every evil, who were so stirred up in their anger that they brought torture on those who served God with a holy and blameless purpose. They did not know that the Most High is the champion and protector of those who serve his all-virtuous name with a clean conscience. To him be glory forever and ever. Amen.
Translator’s note. Ananias, Azarias, and Misael are the Greek forms of the Hebrew names Hananiah, Azariah, and Mishael (Daniel 1:6–7). Babylon renamed them Shadrach, Abednego, and Meshach. The story of the furnace is in Daniel 3.
οἱ δὲ ὑπομένοντες ἐν πεποιθήσει δόξαν καὶ τιμὴν ἐκληρονόμησαν, ἐπήρθησάν τε καὶ ἔγγραφοι ἐγένοντο ἀπὸ τοῦ θεοῦ ἐν τῷ μνημοσύνῳ αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
But they who endured in confidence obtained the inheritance of glory and honour; they were exalted, and were enrolled by God in his memorial for ever and ever. Amen.
But those who endured with confidence inherited glory and honor. They were lifted up and recorded by God in his remembrance forever and ever. Amen.
Chapter 46
Τοιούτοις οὖν ὑποδείγμασιν κολληθῆναι καὶ ἡμᾶς δεῖ, ἀδελφοί.
Exhortation against schismWe also, brethren, must therefore cleave to such examples.
We too, brothers, must hold on to such examples.
γέγραπται γάρ: Κολλᾶσθε τοῖς ἁγίοις, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται.
For it is written, Cleave to the holy, for they who cleave to them shall be made holy.
For it is written: “Hold on to the holy ones, for those who hold on to them will be made holy.”
Translator’s note. This saying is not found in the Old Testament, and its source is unknown. It may come from a writing now lost, or it may be a loose paraphrase.
καὶ πάλιν ἐν ἑτέρῳ τόπῳ λέγει: Μετὰ ἀνδρὸς ἀθῷον ἀθῷος ἔσῃ καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ. καὶ μετὰ στρεβλοῦ διαστρέψεις.
And again in another place it says, With the innocent man thou shalt be innocent, and with the elect man thou shalt be elect, and with the perverse man thou shalt do perversely.
And again in another place it says: “With an innocent man you will be innocent, and with a chosen man you will be chosen, and with a crooked man you will act crookedly.”
Translator’s note. The quotation is from Psalm 18:25–26 (Psalm 17 in the Greek Old Testament).
κολληθῶμεν οὖν τοῖς ἀθῴοις καὶ δικαίοις: εἰσὶν δὲ οὗτοι ἐκλεκτοὶ τοῦ θεοῦ.
Let us then cleave to the innocent and righteous, for these are God’s elect.
So let us hold on to the innocent and righteous, for these are the chosen of God.
ἱνατί ἔρεις καὶ θυμοὶ καὶ διχοστασίαι καὶ σχίσματα πόλεμός τε ἐν ὑμῖν;
Why are there strife and passion and divisions and schisms and war among you?
Why are there quarrels, outbursts of anger, divisions, splits, and war among you?
ἢ οὐχὶ ἕνα θεὸν ἔχομεν καὶ ἔνα Χριστὸν καὶ ἓν πνεῦμα τῆς χάριτος τὸ ἐκχυθὲν ἐφ̓ ἡμᾶς; καὶ μία κλῆσις ἐν Χριστῷ;
Or have we not one God, and one Christ, and one Spirit of grace poured out upon us? And is there not one calling in Christ?
Or do we not have one God, one Christ, and one Spirit of grace poured out on us? And is there not one calling in Christ?
Translator’s note. Compare Ephesians 4:4–6.
ἱνατί διέλκομεν καὶ διασπῶμεν τὰ μέλη τοῦ Χριστοῦ καὶ στασιάζομεν πρὸς τὸ σῶμα τὸ ἴδιον, καὶ εἰς τοσαύτην ἀπόνοιαν ἐρχόμεθα, ὥστε ἐπιλαθέσθαι ἡμᾶς, ὅτι μέλη ἐσμὲν ἀλλήλων; μνήσθητε τῶν λόγων τοῦ κυρίου Ἰησοῦ.
Why do we divide and tear asunder the members of Christ, and raise up strife against our own body, and reach such a pitch of madness as to forget that we are members one of another? Remember the words of the Lord Jesus;
Why do we pull apart and tear the members of Christ, and rebel against our own body, and reach such a degree of madness that we forget that we are members of one another? Remember the words of the Lord Jesus.
εἶπεν γάρ: Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ: καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη, ἦ ἕνα τῶν ἐκλεκτῶν μου σκανδαλίσαι κρεῖττον ἢν αὐτῷ περιτεθῆναι μύλον καὶ καταπον τισθῆναι εἰς τὴν θάλασσαν, ἢ ἕνα τῶν ἐκλεκτῶν μου διαστρέψαι.
for he said, Woe unto that man: it were good for him if he had not been born, than that he should offend one of my elect; it were better for him that a millstone be hung on him, and he be cast into the sea, than that he should turn aside one of my elect.
For he said: “Woe to that man. It would have been better for him not to have been born than to cause one of my chosen ones to stumble. It would have been better for him to have a millstone hung around him and be drowned in the sea than to turn one of my chosen ones aside.”
Translator’s note. This saying is close to Matthew 18:6–7, 26:24, Mark 9:42, 14:21, and Luke 17:1–2, but it does not match any of them exactly. The Gospels speak of “little ones” where Clement has “my chosen ones.” This is one of several places where Clement gives a saying of Jesus in a form that blends Gospel passages.
Scripture: Matthew 26:24; Luke 17:2; Mark 9:42
τὸ σχίσμα ὑμῶν πολλοὺς διέστρεψεν, πολλοὺς εἰς ἀθυμίαν ἔβαλεν, πολλοὺς: εἰς δισταγμόν, τοὺς πάντας ἡμᾶς εἰς λύπην: καὶ ἐπίμονος ἀμῶν ἐστιν ἡ στάσις.
Your schism has turned aside many, has cast many into discouragement, many to doubt, all of us to grief; and your sedition continues.
Your split has turned many aside, has thrown many into despair, many into doubt, and all of us into grief. And your rebellion continues.
Chapter 47
Ἀναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ ἀποστόλου.
The example and teaching of St. Paul, and the early parties at CorinthTake up the epistle of the blessed Paul the Apostle.
Take up the letter of the blessed apostle Paul.
τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ;
What did he first write to you at the beginning of his preaching?
What did he first write to you in the early days of the gospel?
Translator’s note. “The beginning of the gospel” means the time when the gospel was first preached among them. Paul uses the same phrase in Philippians 4:15.
ἐπ’ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι.
With true inspiration he charged you concerning himself and Cephas and Apollos, because even then you had made yourselves partisans.
In truth, by the Spirit, he wrote to you about himself, Cephas, and Apollos, because even then you had formed factions.
Translator’s note. This refers to 1 Corinthians 1:10–17 and 3:1–23. “Cephas” is the Aramaic name of Peter. This is one of the earliest references by name to a New Testament letter outside the New Testament itself.
ἀλλ’ ἡ πρόσκλισις ἐκείνη ἥττονα ἁμαρτίαν ὑμῖν προσήνεγκεν: προσεκλίθητε γὰρ ἀποστόλοις μεμαρτυρημένοις καὶ ἀνδρὶ δεδοκιμασμένῳ παῤ αὐτοῖς.
But that partisanship entailed less guilt on you; for you were partisans of Apostles of high reputation, and of a man approved by them.
But that partisanship made your sin less serious, for you sided with apostles of good reputation and with a man they approved.
Translator’s note. The “man approved” is Apollos.
νυνὶ δὲ κατανοήσατε, τίνες ὑμᾶς διέστρεψαν καὶ τὸ σεμνὸν τῆς περιβοήτου φιλαδελφίας ὑμῶν ἐμείωσαν.
But now consider who they are who have perverted you, and have lessened the respect due to your famous love for the brethren.
But now consider who has turned you aside and reduced the dignity of your famous brotherly love.
αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά, καὶ ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς ἀκούεσθαι, τὴν βεβαιοτάτην καὶ ἀρχαίαν Κορινθίων ἐκκλησίαν δἰ ἓν ἢ δύο πρόσωπα στασιάζειν πρὸς τοὺς πρεσβυτέρους:
It is a shameful report, beloved, extremely shameful, and unworthy of your training in Christ, that on account of one or two persons the stedfast and ancient church of the Corinthians is being disloyal to the presbyters.
It is shameful, dear friends, extremely shameful, and unworthy of the way of life in Christ, to hear that the steadfast and ancient church of the Corinthians is rebelling against its elders because of one or two people.
καὶ αὕτη ἡ ἀκοὴ οὐ μόνον εἰς ἡμᾶς ἐχώρησεν, ἀλλὰ καὶ εἰς τοὺς ἑτεροκλινεῖς ὑπάρχοντας ἀφ̓ ἡμῶν, ὥστε καὶ βλασφημίας ἐπιφέρεσθαι τῷ ὀνόματι κυρίου διὰ τὴν ὑμετέραν ἀφροσύνην, ἑαυτοῖς δὲ κίνδυνον ἐπεξεργάζεσθαι.
And this report has not only reached us, but also those who dissent from us, so that you bring blasphemy on the name of the Lord through your folly, and are moreover creating danger for yourselves.
This report has reached not only us but also those who differ from us, so that blasphemies are brought on the name of the Lord because of your foolishness, and you are creating danger for yourselves.
Chapter 48
Ἐξαρωμεν οὖν τοῦτο ἐν τάχει καὶ προσπεσωμεν τῷ δεσπότῃ καὶ κλαύσωμεν ἱκετεύοντες αὐτόν, ὅπως ἵλεως γενόμενος ἐπικαταλλαγῇ ἡμῖν καὶ ἐπὶ τὴν σεμνὴν τῆς φιλαδελφίας ἡμῶν ἁγνὴν ἀγωγὴν ἀποκαταστήσῃ ἡμᾶς.
Exhortation to be reconciledLet us then quickly put an end to this, and let us fall down before the Master, and beseech him with tears that he may have mercy upon us, and be reconciled to us, and restore us to our holy and seemly practice of love for the brethren.
Let us remove this quickly, and fall before the Master and weep as we beg him, so that he may be merciful and be reconciled to us and restore us to the dignified, holy practice of our brotherly love.
πύλη γὰρ δικαιοσύνης ἀνεῳγυῖα εἰς ζωὴν αὕτη, καθὼς γέγραπται: Ἀνοίξατέ μοι πύλας δικαιοσύνης, ἵνα εἰσελθὼν ἐν αὐταῖς ἐξομολογήσωμαι τῷ κυρίῳ.
For this is the gate of righteousness which opens on to life, as it is written Open me the gates of righteousness, that I may enter into them and praise the Lord;
For this is the gate of righteousness that opens onto life, as it is written: “Open the gates of righteousness for me, so that I may enter by them and give thanks to the Lord.
Translator’s note. The quotation is from Psalm 118:19–20 (Psalm 117 in the Greek Old Testament).
αὕτη ἡ πύλη τοῦ κυρίου: δίκαιοι εἰσελεύσονται ἐν αὐτῇ.
this is the gate of the Lord, the righteous shall enter in by it.
“This is the gate of the Lord. The righteous will enter by it.”
πολλῶν οὖν πυλῶν ἀνεῳγυιῶν ἡ ἐν δικαιοσύνῃ αὕτη ἐστὶν ἡ ἐν Χριστῷ, ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες καὶ κατευθύνοντες τὴν πορείαν αὐτῶν ἐν ὁσιότητι καὶ δικαιοσύνῃ, ἀταράχως πάντα ἐπιτελοῦντες.
So then of the many gates which are opened, that which is in righteousness is the one in Christ, in which are blessed all who enter and make straight their way in holiness and righteousness, accomplishing all things without disorder.
Though many gates have been opened, the gate of righteousness is the one in Christ. Blessed are all who enter it and direct their way in holiness and righteousness, doing everything without disorder.
Scripture: Luke 1:75
ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω ἁγνὸς ἐν ἔργοις.
Let a man be faithful, let him have power to utter Knowledge, let him be wise in the discernment of arguments, let him be pure in his deeds;
Let someone be faithful, let him be able to explain knowledge, let him be wise in judging arguments, let him be pure in his deeds.
τοσούτῳ γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι, καὶ ζητεῖν τὸ κοινωφελὲς πᾶσιν, καὶ μὴ τὸ ἑαυτοῦ.
for the more he seems to be great, the more ought he to be humble-minded, and to seek the common good of all and not his own benefit.
For the greater he seems to be, the more humble he should be, and the more he should seek what benefits everyone, not his own advantage.
Chapter 49
Ὁ ἔχων ἀγάπην ἐν Χριστῷ ποιησάτω τὰ τοῦ Χριστοῦ παραγγέλματα.
Panegyric on loveLet him who has love in Christ perform the commandments of Christ.
Let the person who has love in Christ do the commands of Christ.
τὸν δεσμὸν τῆς ἀγάπης τοῦ θεοῦ τίς δύναται ἐξηγήσασθαι;
Who is able to explain the bond of the love of God?
Who can explain the bond of God’s love?
τὸ μεγαλεῖον τῆς καλλονῆς αὐτοῦ τίς ἀρκετὸς ἐξειπεῖν;
Who is sufficient to tell the greatness of its beauty?
Who is able to describe the greatness of its beauty?
τὸ ὕψος, εἰς ὃ ἀνάγει ἡ ἀγάπη, ἀνεκδιήγητόν ἐστιν.
The height to which love lifts us is not to be expressed.
The height to which love lifts us is beyond description.
ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν τῷ θεῷ.
Love unites us to God. Love covereth a multitude of sins. Love beareth all things, is long-suffering in all things. There is nothing base, nothing haughty in love; love admits no schism, love makes no sedition, love does all things in concord. In love were all the elect of God made perfect. Without love is nothing well pleasing to God.
Love joins us to God. Love covers a multitude of sins. Love puts up with everything and is patient with everything. There is nothing coarse and nothing proud in love. Love knows no division. Love causes no rebellion. Love does everything in harmony. In love all God’s chosen were made perfect. Without love nothing is pleasing to God.
Translator’s note. “Love covers a multitude of sins” comes from 1 Peter 4:8 (compare Proverbs 10:12); the passage as a whole echoes 1 Corinthians 13:4–7.
Scripture: 1 Corinthians 13:4-7
ἐν ἀγάπῃ προσελάβετο ἡμᾶς ὁ δεσπότης: διὰ τὴν ἀγάπην, ἣν ἔσχεν πρὸς ἡμᾶς, τὸ αἷμα αὐτοῦ ἔδωκεν ὑπὲρ ἡμῶν Ἰησοῦς Χριστὸς ὁ κύριος ἡμῶν ἐν θελήματι θεοῦ, καὶ τὴν σάρκα ὑπὲρ τῆς σαρκὸς ἡμῶν καὶ τὴν ψυχὴν ὑπὲρ τῶν ψυχῶν ἡμῶν.
In love did the Master receive us; for the sake of the love which he had towards us did Jesus Christ our Lord give his blood by the will of God for us, and his flesh for our flesh, and his soul for our souls.
In love the Master took us to himself. Because of the love he had for us, Jesus Christ our Lord gave his blood for us by the will of God, and his flesh for our flesh, and his life for our lives.
Chapter 50
Ὁρᾶτε, ἀγαπητοι, πῶς μεγα καὶ θαυμαστόν ἐστιν ἡ ἀγάπη, καὶ τῆς τελειότητος αὐτῆς οὐκ ἔστιν ἐξήγησις.
Exhortation to pray for loveSee, beloved, how great and wonderful is love, and that of its perfection there is no expression.
See, dear friends, how great and wonderful love is, and there is no way to explain its perfection.
τίς ἱκανὸς ἐν αὐτῇ εὑρεθῆναι, εἰ μὴ οὓς ἂν καταξιώσῃ ὁ θεός; δεώμεθα οὖν καὶ αἰτώμεθα ἀπὸ τοῦ ἐλέους αὐτοῦ, ἵνα ἐν ἀγάπῃ εὑρεθῶμεν δίχα προσκλίσεως ἀνθρωπίνης, ἄμωμοι.
Who is able to be found in it save those to whom God grants it? Let us then beg and pray of his mercy that we may be found in love, without human partisanship, free from blame.
Who is fit to be found in it, except those whom God counts worthy? So let us pray and ask for his mercy, that we may be found in love, blameless, without taking human sides.
αἱ γενεαὶ πᾶσαι ἀπὸ Ἀδὰμ ἕως τῆσδε τῆς ἡμέρας παρῆλθον, ἀλλ’ οἱ ἐν ἀγάπῃ τελειωθέντες κατὰ τὴν τοῦ θεοῦ χάριν ἔχουσιν χῶρον εὐσεβῶν, οἳ φανερωθήσονται ἐν τῇ ἐπισκοπῇ τῆς βασιλείας τοῦ Χριστοῦ.
All the generations from Adam until this day have passed away; but those who were perfected in love by the grace of God have a place among the pious who shall be made manifest at the visitation of the Kingdom of Christ.
All the generations from Adam to this day have passed away, but those who were made perfect in love by the grace of God have a place among the godly, and they will be revealed when Christ’s kingdom comes to visit the world.
γέγραπται γάρ: Εἰσέλθετε εἰς τὰ ταμεῖα μικρὸν ὅσον ὅσον, ἕως οὖ παρέλθῃ ἡ ὀργὴ καὶ ὁ θυμός μου, καὶ μνησθήσομαι ἡμέρας ἀγαθῆς, καὶ ἀναστήσω ὑμᾶς ἐκ τῶν θηκῶν ὑμῶν.
For it is written, Enter into thy chambers for a very little while, until my wrath and fury pass away, and I will remember a good day, and will raise you up out of your graves.
For it is written: “Go into the inner rooms for a very little while, until my anger and wrath pass. Then I will remember a good day, and I will raise you up from your tombs.”
Translator’s note. This is a loose combination of Isaiah 26:20 and Ezekiel 37:12. The words “I will remember a good day” have no clear source in either passage.
μακάριοί ἐσμεν, ἀγαπητοί, εἰ τὰ προστάγματα τοῦ θεοῦ ἐποιοῦμεν ἐν ὁμονοίᾳ ἀγάπης, εἰς τὸ ἀφεθῆναι ἡμῖν δἰ ἀγάπης τὰς ἁμαρτίας.
Blessed are we, beloved, if we perform the commandments of God in the concord of love, that through love our sins may be forgiven.
We are blessed, dear friends, if we keep God’s commands in the harmony of love, so that our sins may be forgiven through love.
γέγραπται γάρ: Μακάριοι, ὦν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι: μακάριος ἀνήρ, οὖ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος:
For it is written Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man whose sin the Lord will not reckon, and in whose mouth is no guile.
For it is written: “Blessed are those whose lawless deeds are forgiven and whose sins are covered. Blessed is the man whose sin the Lord will not count, and in whose mouth there is no deceit.”
Translator’s note. The quotation is from Psalm 32:1–2 (Psalm 31 in the Greek Old Testament). Paul quotes the first part in Romans 4:7–8.
Scripture: Romans 4:7-9
οὗτος ὁ μακαρισμὸς ἐγένετο ἐπὶ τοὺς ἐκλελεγμένους ὑπὸ τοῦ θεοῦ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
This blessing was given to those who have been chosen by God through Jesus Christ our Lord, to whom be the glory for ever and ever. Amen.
This blessing came to those chosen by God through Jesus Christ our Lord, to whom be glory forever and ever. Amen.
Chapter 51
Ὅσα οὖν παρεπέσαμεν καὶ ἐποιήσαμεν δια τινας παρεμπτώσεις τοῦ ἀντικειμένου, ἀξιώσωμεν ἀφεθῆναι ἡμῖν. καὶ ἐκεῖνοι δέ, οἵτινες ἀρχηγοὶ στάσεως καὶ διχοστασίας ἐγενήθησαν, ὀφείλουσιν τὸ κοινὸν τῆς ἐλπίδος σκοπεῖν.
And for forgivenessLet us then pray that for our transgressions, and for what we have done through any attacks of the adversary, forgiveness may be granted to us. And those also who were the leaders of sedition and disagreement are bound to consider the common hope.
So let us ask to be forgiven for whatever wrongs we have committed and whatever we have done through any of the attacks of the Adversary. And those who became the ringleaders of the rebellion and division ought also to look to the hope we all share.
οἱ γὰρ μετὰ φόβου καὶ ἀγάπης πολιτευόμενοι ἑαυτοὺς θέλουσιν μᾶλλον αἰκίαις περιπίπτειν ἢ τοὺς πλησίον: μᾶλλον δὲ ἑαυτῶν κατάγνωσιν φέρουσιν ἢ τῆς παραδεδομένης ἡμῖν καλῶς καὶ δικαίως ὁμοφωνίας,
For those who live in fear and love are willing to suffer torture themselves rather than their neighbours, and they suffer the blame of themselves, rather than that of our tradition of noble and righteous harmony,
For those who live with fear and love would rather suffer mistreatment themselves than see their neighbors suffer it. They would rather take blame on themselves than bring blame on the harmony that was handed down to us so well and so rightly.
καλὸν γὰρ ἀνθρώπῳ ἐξομολογεῖσθαι περὶ τῶν παραπτωμάτων ἢ σκληρῦναι τὴν καρδίαν αὐτοῦ, καθὼς ἐσκληρύνθη ἡ καρδία τῶν στασιαζόντων πρὸς τὸν θεράποντα τοῦ θεοῦ Μωϋσῆν, ὧν τὸ κρίμα πρόδηλον ἐγενήθη,
for it is better for man to confess his transgressions than to harden his heart, even as the heart of those was hardened who rebelled against God’s servant Moses, and their condemnation was made manifest,
For it is better for a person to confess his sins than to harden his heart, as the hearts of those who rebelled against Moses, the servant of God, were hardened. Their condemnation was made plain to all.
κατέβησαν γὰρ εἰς ᾅδου ζῶντες, καὶ θάνατος ποιμανεῖ αὐτούς.
for they went down into Hades alive and death shall be their shepherd.
For they went down into Hades alive, and death will shepherd them.
Translator’s note. See Numbers 16 and Psalm 49:14 (Psalm 48 in the Greek Old Testament).
Φαραὼ καὶ ἡ στρατιὰ αὐτοῦ καὶ πάντες οἱ ἡγούμενοι Αἰγύπτου, τά τε ἅρματα καὶ οἱ ἀνάβαται αὐτῶν οὐ δἰ ἄλλην τινὰ αἰτίαν ἐβυθίσθησαν εἰς θάλασσαν ἐρυθρὰν καὶ ἀπώλοντο, ἀλλὰ διὰ τὸ σκληρυνθῆναι αὐτῶν τὰς ἀσυνέτους καρδίας μετὰ τὸ γενέσθαι τὰ σημεῖα καὶ τὰ τέρατα ἐν γῇ Αἰγύπτου διὰ τοῦ θεράποντος τοῦ θεοῦ Μωῦσέως.
Pharaoh and his army and all the rulers of Egypt, the chariots and their riders, were sunk in the Red Sea, and perished for no other cause than that their foolish hearts were hardened, after Unit signs and wonders had been wrought in the land of Egypt by God’s servant Moses.
Pharaoh, his army, all the rulers of Egypt, and their chariots and riders were drowned in the Red Sea and perished for no other reason than that their senseless hearts were hardened, after the signs and wonders were done in the land of Egypt through Moses, the servant of God.
Chapter 52
Ἀπροσδεής, ἀδελφοί, ὁ δεσπότης ὑπάρχει τῶν ἁπάντων: οὐδὲν οὐδενὸς χρῄζει εἰ μὴ τὸ ἐξομολογεῖσθαι αὐτῷ.
Let the wrongdoers confess their sinsThe Master, brethren, is in need of nothing: he asks nothing of anyone, save that confession be made to him.
The Master of all things needs nothing, brothers. He asks nothing from anyone except that we confess to him.
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
For David the chosen says:—I will confess to the Lord, and it shall please him more than a young calf that groweth horns and hoofs: let the poor see it and be glad.
For David, the chosen one, says: “I will confess to the Lord, and it will please him more than a young calf with horns and hooves. Let the poor see it and be glad.”
Translator’s note. The quotation is loosely drawn from Psalm 69:30–32 (Psalm 68 in the Greek Old Testament). “Confess” here (exomologeomai) can also mean “give thanks” or “praise.”
καὶ πάλιν λέγει: Θῦσον τῷ θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου: καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με.
And again he says Sacrifice to God a sacrifice of praise, and pay to the Highest thy vows; and call upon me in the day of thy affliction, and I will deliver thee and thou shalt glorify me.
And again he says: “Sacrifice to God a sacrifice of praise and pay your vows to the Most High. Call on me in the day of your trouble, and I will rescue you, and you will glorify me.”
Translator’s note. The quotation is from Psalm 50:14–15 (Psalm 49 in the Greek Old Testament).
θυσία γὰρ τῷ θεῷ πνεῦμα συντετριμμένον.
For the sacrifice of God is a broken spirit.
For a broken spirit is a sacrifice to God.
Translator’s note. From Psalm 51:17 (Psalm 50 in the Greek Old Testament).
Chapter 53
Ἐπίστασθε γὰρ καὶ καλῶς ἐπίστασθε τὰς ἱερὰς γραφάς, ἀγαπητοί, καὶ ἐγκεκύφατε εἰς τὰ λόγια τοῦ θεοῦ. πρὸς ἀνάμνησιν οὖν ταῦτα γράφομεν.
The example of MosesFor you have understanding, you have a good understanding of the sacred Scriptures, beloved, and you have studied the oracles of God. Therefore we write these things to remind you.
For you know the holy Scriptures, dear friends, and you know them well, and you have looked deeply into the words of God. So we are writing these things to remind you.
Μωῦσέως γὰρ ἀναβάντος εἰς τὸ ὄρος καὶ ποιήσαντος τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἐν νηστείᾳ καὶ ταπεινώσει, εἶπεν πρὸς αὐτὸν ὁ θεός: Κατάβηθι τὸ τάχος ἐντεῦθεν, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου: παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς, ἐποίησαν ἑαυτοῖς χωνεύματα.
For when Moses went up into the mountain, and passed forty days and forty nights in fasting and humiliation, God said to him:—Go down hence quickly, for thy people, whom thou didst bring out of the land of Egypt, have committed iniquity; they have quickly gone aside out of the way which thou didst command them; they have made themselves molten images.
When Moses went up on the mountain and spent forty days and forty nights in fasting and humbling himself, God said to him: “Go down from here quickly, for your people, whom you brought out of the land of Egypt, have broken the law. They have quickly turned from the way you commanded them. They have made molten images for themselves.”
Translator’s note. The story is from Exodus 32:7–8 and Deuteronomy 9:12.
Scripture: Deuteronomy 9:12
καὶ εἶπεν κύριος πρὸς αὐτόν: Λελάληκα πρός σε ἅπαξ καὶ δὶς λέγων: Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδού ἐστιν σκληροτράχηλος: ἔασόν με ἐξολεθρεῦσαι αὐτούς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ θαυμαστὸν καὶ πολὺ μᾶλλον ἢ τοῦτο.
And the Lord said to him:—I have spoken to thee once and twice, saying, I have seen this people, and behold it is stiffnecked; suffer me to destroy them, and I will wipe out their name from under heaven, and thee will I make into a nation great and wonderful and much more than this.
And the Lord said to him: “I have spoken to you once and twice, saying, ‘I have seen this people, and look, it is stiff-necked.’ Let me destroy them, and I will wipe out their name from under heaven, and I will make you into a great and wonderful nation, far greater than this one.”
Translator’s note. The wording follows the Greek Old Testament of Deuteronomy 9:13–14. Compare Exodus 32:9–10.
Scripture: Deuteronomy 9:13-14
καὶ εἶπεν Μωϋσῆς: Μηδαμῶς, κύριε: ἄφες τὴν ἁμαρτίαν τῷ λαῷ τούτῳ, ἢ κἀμὲ ἐξάλειψον ἐκ βίβλου ζώντων.
And Moses said, Not so. Lord; pardon the sin of this people, or blot me also out of the book of the living.
And Moses said, “No, Lord. Forgive the sin of this people, or else wipe me out of the book of the living.”
Translator’s note. See Exodus 32:31–32.
ὢ μεγάλης ἀγάπης, ὢ τελειότητος ἀνυπερβλήτου. παρρησιάζεται θεράπων πρὸς κύριον, αἰτεῖται ἄφεσιν τῷ πλήθει, ἢ καὶ ἑαυτὸν ἐξαλειφθῆναι μετ’ αὐτῶν ἀξιοῖ.
O great love! O unsurpassable perfection! The servant is bold with the Lord, he asks forgiveness for the people, or begs that he himself may be blotted out together with them.
What great love! What unsurpassable perfection! The servant speaks boldly to the Lord. He asks forgiveness for the multitude, or else asks that he himself be wiped out with them.
Chapter 54
Τίς οὖν ἐν ὑμῖν γενναῖος, τίς εὔσπλαγχνος, τίς πεπληροφορημένος ἀγάπης;
Application to the CorinthiansWho then among you is noble, who is compassionate, who is filled with love?
Who among you is noble? Who is compassionate? Who is filled with love?
εἰπάτω: Εἰ δἰ ἐμὲ στάσις καὶ ἔρις καὶ σχίσματα, ἐκχωρῶ, ἄπειμι, οὗ ἐὰν βούλησθε, καὶ ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ πλήθους: μόνον τὸ ποίμνιον τοῦ Χριστοῦ εἰρηνευέτω μετὰ τῶν καθεσταμένων πρεσβυτέρων.
Let him cry:—If sedition and strife and divisions have arisen on my account, I will depart, I will go away whithersoever you will, and I will obey the commands of the people; only let the flock of Christ have peace with the presbyters set over it.
Let him say: “If rebellion, strife, and divisions have come about because of me, I will leave. I will go away wherever you wish, and I will do what the people command. Only let the flock of Christ be at peace with the elders who have been appointed.”
τοῦτο ὁ ποιήσας ἑαυτῷ μέγα κλέος ἐν Χριστῷ περιποιήσεται, καὶ πᾶς τόπος δέξεται αὐτόν, τοῦ γὰρ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
He who does this will win for himself great glory in Christ, and every place will receive him, for the earth is the Lord’s, and the fullness of it.
Whoever does this will win great glory for himself in Christ, and every place will welcome him, for “the earth is the Lord’s and everything in it.”
Translator’s note. The quotation is from Psalm 24:1 (Psalm 23 in the Greek Old Testament).
ταῦτα οἱ πολιτευόμενοι τὴν ἀμεταμέλητον πολιτείαν τοῦ θεοῦ ἐποίησαν καὶ ποιήσουσιν.
This has been in the past, and will be in the future, the conduct of those who live without regrets as citizens in the city of God.
This is what people have done, and will keep doing, who live as citizens of God in a way of life they will never regret.
Chapter 55
Ἵνα δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν. πολλοὶ βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύσωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας: πολλοὶ ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον.
Other examples of loving self-sacrificeLet us also bring forward examples from the heathen. Many kings and rulers, when a time of pestilence has set in, have followed the counsel of oracles, and given themselves up to death, that they might rescue their subjects through their own blood. Many have gone away from their own cities, that sedition might have an end.
Let us also bring forward examples from the Gentiles. Many kings and rulers, when a time of plague came, received an oracle and handed themselves over to death, to rescue their citizens by their own blood. Many left their own cities so that the strife would not go on.
Translator’s note. Clement names no one. Greek and Roman stories honored rulers who gave their lives to save their cities, sometimes at the command of an oracle. A well-known example is the legendary king Codrus of Athens, though his story involves war rather than plague.
ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν.
We know that many among ourselves have given themselves to bondage that they might ransom others. Many have delivered themselves to slavery, and provided food for others with the price they received for themselves.
We know that many among us have handed themselves over to prison in order to ransom others. Many have sold themselves into slavery and used the price they received to feed others.
Translator’s note. Other early Christian writings describe similar sacrificial giving. For example, the Shepherd of Hermas (Similitude 5.3) and Aristides (Apology 15) speak of fasting so that the food saved can be given to the needy.
πολλαὶ γυναῖκες ἐνδυναμωθεῖσαι διὰ τῆς χάριτος τοῦ θεοῦ ἐπετελέσαντο πολλὰ ἀνδρεῖα.
Many women have received power through the grace of God and have performed many deeds of manly valour.
Many women, strengthened by the grace of God, have done many brave deeds.
Ἰουδὶθ ἡ μακαρία, ἐν συγκλεισμῷ οὔσης τῆς πόλεως, ᾐτήσατο παρὰ τῶν πρεσβυτέρων ἐαθῆναι αὐτὴν ἐξελθεῖν εἰς τὴν παρεμβολὴν τῶν ἀλλοφύλων.
The blessed Judith, when her city was besieged, asked the elders to suffer her to go out into the camp of the strangers.
The blessed Judith, when the city was under siege, asked the elders to let her go out to the camp of the foreigners.
Translator’s note. The story of Judith is in the book of Judith, which is part of the Greek Old Testament and in Catholic and Orthodox Bibles but not in Protestant ones.
παραδοῦσα οὖν ἑαυτὴν τῷ κινδύνῳ ἐξῆλθεν δἰ ἀγάπην τῆς πατρίδος καὶ τοῦ λαοῦ τοῦ ὄντος ἐν συγκλεισμῷ, καὶ παρέδωκεν κύριος Ὀλοφέρνην ἐν χειρὶ θηλείας.
So she gave herself up to danger, and went forth for love of her country and her people in their siege, and the Lord delivered over Holofernes by the hand of a woman.
So she handed herself over to danger. She went out because of her love for her country and for her people who were under siege, and the Lord handed Holofernes over by the hand of a woman.
οὐχ ἧττον καὶ ἡ τελεία κατὰ πίστιν Ἐσθὴρ κινδύνῳ ἑαυτὴν παρέβαλεν, ἵνα τὸ ἔθνος τοῦ Ἰσραὴλ μέλλον ἀπολέσθαι ῥύσηται: διὰ γὰρ τῆς νηστείας καὶ τῆς ταπεινώσεως αὐτῆς ἠξίωσεν τὸν παντεπόπτην δεσπότην τῶν αἰώνων: ὃς ἰδὼν τὸ ταπεινὸν τῆς ψυχῆς αὐτῆς ἐρύσατο τὸν λαόν, ὧν χάριν ἐκινδύνευσεν.
Not less did Esther also, who was perfect in faith, deliver herself to danger, that she . might rescue the nation of Israel from the destruction that awaited it; for with fasting and humiliation she besought the all-seeing Master of the Ages, and he saw the meekness of her soul, and rescued the people for whose sake she had faced peril.
No less did Esther, perfect in faith, put herself in danger to rescue the nation of Israel that was about to be destroyed. By her fasting and humbling herself she begged the all-seeing Master of the ages, who saw the humility of her soul and rescued the people for whose sake she had taken the risk.
Chapter 56
Καὶ ἡμεῖς οὖν ἐντύχωμεν περὶ τῶν ἔν τινι παραπτώματι ὑπαρχόντων, ὅπως δοθῇ αὐτοῖς ἐπιείκεια καὶ ταπεινοφροσύνη εἰς τὸ εἶξαι αὐτοὺς μὴ ἡμῖν ἀλλὰ τῷ θελήματι τοῦ θεοῦ: οὕτως γὰρ ἔσται αὐτοῖς ἔγκαρπος καὶ τελεία ἡ πρὸς τὸν θεὸν καὶ τοὺς ἁγίους μετ’ οἰκτιρμῶν μνεία.
Exhortation to humilityLet then us also intercede for those who have fallen into any transgression, that meekness and humility be given to them, that they may submit, not to us, but to the will of God; for so will they have fruitful and perfect remembrance before God and the saints, and find compassion.
So let us also pray for those who have fallen into some wrongdoing, that gentleness and humility may be given to them, so that they yield not to us but to the will of God. In this way the remembrance made of them before God and the saints, with compassion, will be fruitful and complete for them.
ἀναλάβωμεν παιδείαν, ἐφ̓ ᾗ οὐδεὶς ὀφείλει ἀγανακτεῖν, ἀγαπητοί. ἡ νουθέτησις, ἣν ποιούμεθα εἰς ἀλλήλους, καλή ἐστιν καὶ ὑπεράγαν ὠφέλιμος: κολλᾷ γὰρ ἡμᾶς τῷ θελήματι τοῦ θεοῦ.
Let us receive correction, which none should take amiss, beloved. The admonition which we make one to another is good and beyond measure helpful, for it unites us to the will of God.
Let us accept discipline, dear friends; no one should resent it. The warnings we give one another are good and extremely helpful, for they bind us to the will of God.
οὕτως γάρ φησιν ὁ ἅγιος λόγος: Παιδεύων ἐπαίδευσέν με ὁ κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέν με:
The teaching of the ScripturesFor the holy word says thus: With chastisement did the Lord chastise me, and he delivered me not over unto death;
For the holy word says this: “The Lord has disciplined me severely, but he has not handed me over to death.”
Translator’s note. The quotation is from Psalm 118:18 (Psalm 117 in the Greek Old Testament).
ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
“For the Lord disciplines the one he loves, and whips every son he accepts.”
Translator’s note. The quotation is from Proverbs 3:12, also quoted in Hebrews 12:6.
Παιδεύσει με γάρ, φησίν, δίκαιος ἐν ἐλέει καὶ ἐλέγξει με, ἔλαιον δὲ ἁμαρτωλῶν μὴ λιπανάτω τὴν κεφαλήν μου.
For, he says, the righteous shall chasten me with mercy, and reprove me, but let not the oil of sinners anoint my head.
“A righteous man will discipline me in mercy and rebuke me,” it says, “but do not let the oil of sinners anoint my head.”
Translator’s note. The quotation is from Psalm 141:5 (Psalm 140 in the Greek Old Testament).
καὶ πάλιν λέγει: Μακάριος ἄνθρωπος, ὃν ἤλεγξεν ὁ κύριος: νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου: αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν:
And again he says Blessed is the man whom the Lord did reprove; and reject not thou the admonition of the Almighty, for he maketh to suffer pain and again he restoreth;
And again it says: “Blessed is the man whom the Lord rebukes. Do not reject the warning of the Almighty, for he causes pain and then restores.
Translator’s note. Sections 56.6–15 quote Job 5:17–26 in the Greek Old Testament.
ἔπαισεν, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο.
he wounded, and his hands healed.
“He struck, and his hands healed.
ἑξάκις ἐξ ἀναγκῶν ἐξελεῖταί σε, ἐν δὲ τῷ ἑβδόμῳ οὐχ ἅψεταί σου κακόν.
Six times shall he deliver thee from troubles, and the seventh time evil shall not touch thee.
“Six times he will rescue you from troubles, and in the seventh no evil will touch you.
ἐν λιμῷ ῥύσεταί σε ἐκ θανάτου, ἐν πολέμῳ δὲ ἐκ χειρὸς σιδήρου λύσει σε:
In famine he shall rescue thee from death, and in war he shall free thee from the hand of the sword.
“In famine he will rescue you from death, and in war he will free you from the power of the sword.
καὶ ἀπὸ μάστιγος γλώσσης σε κρύψει, καὶ οὐ μὴ φοβηθήσῃ κακῶν ἐπερχομένων.
And he shall hide thee from the scourge of the tongue and thou shalt not fear when evils approach.
“He will hide you from the whip of the tongue, and you will not be afraid when evils come.
ἀδίκων καὶ ἀνόμων καταγελάσῃ, ἀπὸ δὲ θηρίων ἀγρίων οὐ μὴ φοβηθῇς:
Thou shalt laugh at the unrighteous and wicked, and thou shalt not be afraid of wild beasts;
“You will laugh at the unjust and lawless, and you will not be afraid of wild beasts.
θῆρες γὰρ ἄγριοι εἰρηνεύσουσίν σοι.
for wild beasts shall be at peace with thee.
“For wild beasts will be at peace with you.
εἶτα γνώσῃ, ὅτι εἰρηνεύσει σου ὁ οἶκος, ἡ δὲ δίαιτα τῆς σκηνῆς σου οὐ μὴ ἁμάρτῃ.
Then thou shalt know that thy house shall have peace, and the habitation of thy tabernacle shall not fail.
“Then you will know that your house will be at peace, and the home of your tent will not fail.
γνώσῃ δέ, ὅτι πολὺ τὸ σπέρμα σου, τὰ δὲ τέκνα σου ὥσπερ τὸ παμβότανον τοῦ ἀγροῦ.
And thou shalt know that thy seed shall be many and thy children like the herb of the field.
“You will know that your offspring will be many, and your children like the grass of the field.
ἐλεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος, ἢ ὥσπερ θημωνιὰ ἅλωνος καθ̓ ὤραν συγκομισθεῖσα.
And thou shalt come to the grave like ripened corn that is harvested in its due season, or like a heap on the threshing-floor which is gathered together at the appointed time.
“You will come to the grave like ripe grain harvested in its season, or like a stack on the threshing floor gathered in at the right time.”
βλέπετε, ἀγαπητοί, πόσος ὑπερασπισμός ἐστιν τοῖς παιδευομένοις ὑπὸ τοῦ δεσπότου: πατὴρ γὰρ ἀγαθὸς ὢν παιδεύει εἰς τὸ ἐλεηθῆναι ἡμᾶς διὰ τῆς ὁσίας παιδείας αὐτοῦ.
Application to the CorinthiansYou see, beloved, how great is the protection given to those that are chastened by the Master, for he is a good father and chastens us that we may obtain mercy through his holy chastisement.
You see, dear friends, how great the protection is for those who are disciplined by the Master. For as a good father, he disciplines us so that we may receive mercy through his holy discipline.
Chapter 57
Ὑμεῖς οὖν οἱ τὴν καταβολὴν τῆς στάσεως ποιήσαντες ὑποτάγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς μετάνοιαν, κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν.
You therefore, who laid the foundation of the sedition, submit to the presbyters, and receive the correction of repentance, bending the knees of your hearts.
So you who laid the foundation of the rebellion, submit to the elders and accept discipline that leads to repentance, bending the knees of your heart.
Translator’s note. A similar phrase appears in the Prayer of Manasseh (verse 11): “I bend the knee of my heart.”
μάθετε ὑποτάσσεσθαι, ἀποθέμενοι τὴν ἀλαζόνα καὶ ὑπερήφανον τῆς γλώσσης ὑμῶν αὐθάδειαν: ἄμεινον γάρ ἐστιν ὑμῖν, ἐν τῷ ποιμνίῳ τοῦ Χριστοῦ μικροὺς καὶ ἐλλογίμους εὑρεθῆναι, ἢ καθ̓ ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ.
Learn to be submissive, putting aside the boastful and the haughty self-confidence of your tongue, for it is better for you to be found small but honourable in the flock of Christ, than to be preeminent in repute but to be cast out from his hope.
Learn to submit, putting away the boastful and proud arrogance of your tongue. It is better for you to be found small but respected in Christ’s flock than to seem important and be thrown out of his hope.
οὕτως γὰρ λέγει ἡ πανάρετος σοφία: Ἰδού, προήσομαι ὑμῖν ἐμῆς πνοῆς ῥῆσιν, διδάξω δὲ ὑμᾶς τὸν ἐμὸν λόγον.
Warning from ScriptureFor the excellent wisdom says thus:—Behold I will bring forth to you the words of my spirit,
For the all-virtuous Wisdom says this: “Look, I will pour out to you the utterance of my breath, and I will teach you my word.
Translator’s note. Sections 57.3–7 quote Proverbs 1:23–33 in the Greek Old Testament, where Wisdom speaks. “All-virtuous Wisdom” was also an early Christian name for the book of Proverbs itself; Eusebius (Church History 4.22) says the ancients called Proverbs by this title.
ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε: τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δὲ ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς ἂν ἀφίκηται ὑμῖν ἄφνω θόρυβος, ἡ δὲ καταστροφὴ ὁμοία καταιγίδι παρῇ, ἢ ὅταν ἔρχηται ὑμῖν θλίψις καὶ πολιορκία.
and I will teach you my speech, since I called and ye did not obey, and I put forth my words and ye did not attend, but made my counsels of no effect, and disobeyed my reproofs; therefore will I also laugh at your ruin, and I will rejoice when destruction cometh upon you, and when sudden confusion overtaketh you and catastrophe cometh as a storm, or when persecution or siege cometh upon you.
“Because I called and you did not obey, and I stretched out my words and you did not pay attention, but you made my counsels void and disobeyed my rebukes, I too will laugh at your destruction. I will rejoice when ruin comes on you, when sudden confusion arrives, when disaster comes like a storm, or when affliction and siege come on you.
ἔσται γὰρ ὅταν ἐπικαλέσησθέ με, ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν: ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. ἐμίσησαν γὰρ σοφίαν, τὸν δὲ φόβον τοῦ κυρίου οὐ προείλαντο, οὐδὲ ἤθελον ἐμαῖς προσέχειν βουλαῖς, ἐμυκτήριζον δὲ ἐμοὺς ἐλέγχους.
For it shall come to pass when ye call upon me, I will not hear you. The evil shall seek me and they shall not find me. For they hated wisdom and they chose not the fear of the Lord, neither would they attend to my counsels but mocked my reproofs.
“For when you call on me, I will not listen to you. Evil people will seek me and will not find me. For they hated wisdom and did not choose the fear of the Lord. They would not heed my counsels, but mocked my rebukes.
τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρπούς, καὶ τῆς ἑαυτῶν ἀσεβείας πλησθήσονται:
Therefore shall they eat the fruits of their own way, and shall be filled with their own wickedness;
“So they will eat the fruits of their own way, and be filled with their own ungodliness.
ἀνθ̓ ὦν γὰρ ἠδίκουν νηπίους φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ: ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ’ ἐλπίδι πεποιθὼς καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ.
for because they wronged the innocent they shall be put to death, and inquisition shall destroy the wicked. But he who heareth me shall tabernacle with confidence in his hope, and shall be in rest with no fear of any evil.
“For because they wronged the innocent, they will be killed, and judgment will destroy the ungodly. But whoever listens to me will dwell secure, trusting in hope, and will live in quiet, without fear of any evil.”
Chapter 58
Ὑπακούσωμεν οὖν τῷ παναγίῳ καὶ ἐνδόξῳ ὀνόματι αὐτοῦ φυγόντες τὰς προειρημένας διὰ τῆς σοφίας τοῖς ἀπειθοῦσιν ἀπειλάς, ἵνα κατασκηνώσωμεν πεποιθότες ἐπὶ τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄνομα.
Further application and exhortation to the Corinthian dissidentsLet us then be obedient to his most holy and glorious name, and escape the threats which have been spoken by wisdom aforetime to the disobedient, that we may tabernacle in confidence on the most sacred name of his majesty.
So let us obey his most holy and glorious name, and escape the threats that Wisdom spoke beforehand against the disobedient, so that we may dwell secure, trusting in the most holy name of his majesty.
δέξασθε τὴν συμβουλὴν ἡμῶν, καὶ ἔσται ἀμεταμέλητα ὑμῖν. ζῇ γὰρ ὁ θεὸς καὶ ζῇ ὁ κύριος Ἰησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ἥ τε πίστις καὶ ἡ ἐλπὶς τῶν ἐκλεκτῶν, ὅτι ὁ ποιήσας ἐν ταπεινοφροσύνῃ μετ’ ἐκτενοῦς ἐπιεικείας ἀμεταμελήτως τὰ ὑπὸ τοῦ θεοῦ δεδομένα δικαιώματα καὶ προστάγματα, οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἔσται εἰς τὸν ἀριθμὸν τῶν σωζομένων διὰ Ἰησοῦ Χριστοῦ, δἰ οὖ ἐστὶν αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Receive our counsel, and there shall be nothing for you to regret, for as God lives and as the Lord Jesus Christ lives and the Holy Spirit, the faith and hope of the elect, he who with lowliness of mind and eager gentleness has without backsliding performed the decrees and commandments given by God shall be enrolled and chosen in the number of those who are saved through Jesus Christ, through whom is to him the glory for ever and ever. Amen.
Accept our advice, and you will have nothing to regret. For as God lives, and as the Lord Jesus Christ lives, and the Holy Spirit (who are the faith and the hope of the chosen), the one who with humility and earnest gentleness carries out without regret the requirements and commands given by God will be enrolled and held in honor among the number of those who are saved through Jesus Christ. Through him glory belongs to God forever and ever. Amen.
Translator’s note. Clement adapts the Old Testament oath “As the Lord lives” (for example, 1 Samuel 14:39), here naming God, the Lord Jesus Christ, and the Holy Spirit together.
Chapter 59
Ἐὰν δέ τινες ἀπειθήσωσιν τοῖς ὑπ’ αὐτοῦ δἰ ἡμῶν εἰρημένοις, γινωσκέτωσαν ὅτι παραπτώσει καὶ κινδύνῳ οὐ μικρῷ ἑαυτοὺς ἐνδήσουσιν.
Warnings to the dissidentsBut if some be disobedient to the words which have been spoken by him through us, let them know that they will entangle themselves in transgression and no little danger;
But if some disobey what he has said through us, let them know that they will entangle themselves in sin and in no small danger.
ἡμεῖς δὲ ἀθῷοι ἐσόμεθα ἀπὸ ταύτης τῆς ἁμαρτίας καὶ αἰτησόμεθα ἐκτενῆ τὴν δέησιν καὶ ἱκεσίαν ποιούμενοι, ὅπως τὸν ἀριθμὸν τὸν κατηριθμημένον τῶν ἐκλεκτῶν αὐτοῦ ἐν ὅλῳ τῷ κόσμῳ διαφυλάξῃ ἄθραυστον ὁ δημιουργὸς τῶν ἁπάντων διὰ τοῦ ἠγαπημένου παιδὸς αὐτοῦ Ἰησοῦ Χριστοῦ, δἰ οὗ ἐκάλεσεν ἡμᾶς ἀπὸ σκότους εἰς φῶς, ἀπὸ ἀγνωσίας εἰς ἐπίγνωσιν δόξης ὀνόματος αὐτοῦ,
but we shall be innocent of this sin, and will pray with eager entreaty and supplication that the Creator of the Universe may guard unhurt the number of his elect that has been numbered in all the world through his beloved child Jesus Christ, through whom he called us from darkness to light, from ignorance to the full knowledge of the glory of his name.
But we will be innocent of this sin. We will ask, with earnest prayer and pleading, that the Creator of all things may keep intact the number of his chosen ones counted throughout the whole world, through his beloved servant Jesus Christ. Through him he called us from darkness to light, from ignorance to full knowledge of the glory of his name.
Translator’s note. The Greek word for “servant” (pais) can also mean “child.” It is the same word used of Jesus in Acts 3:13 and 4:27, echoing the Servant of the Lord in Isaiah.
... ἐλπίζειν ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, μόνον εὑρέτην πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, ἡγίασας, ἐτίμησας:
Prayer to GodGrant us to hope on thy name, the source of all creation, open the eyes of our heart to know thee, that thou alone art the highest in the highest and remainest holy among the holy. Thou dost humble the pride of the haughty, thou dost destroy the imaginings of nations, thou dost raise up the humble and abase the lofty, thou makest rich and makest poor, thou dost slay and make alive, thou alone art the finder of spirits and art God of all flesh, thou dost look on the abysses, thou seest into the works of man, thou art the helper of those in danger, the saviour of those in despair, the creator and watcher over every spirit; thou dost multiply nations upon earth and hast chosen out from them all those that love thee through Jesus Christ thy beloved child, and through him hast thou taught us, made us holy, and brought us to honour.
[Grant us] to hope in your name, the source of all creation. You have opened the eyes of our hearts to know you, who alone are the Most High among the highest, the Holy One who rests among the holy. You humble the arrogance of the proud. You break up the plans of nations. You raise the lowly to the heights and bring down the high. You make rich and make poor, you kill and make alive. You alone are the finder of spirits and the God of all flesh. You look into the depths. You watch over human works. You are the helper of those in danger, the savior of the hopeless, the creator and overseer of every spirit. You multiply the nations on the earth, and from all of them you chose those who love you through Jesus Christ, your beloved servant. Through him you taught us, made us holy, and honored us.
Translator’s note. “Servant” translates pais, which can mean either “child” (Lake) or “servant.” The word recalls the Servant of the Lord in Isaiah.
Scripture: Ephesians 1:18; Isaiah 57:15; Job 5; Numbers 27:16
ἀξιοῦμέν σε, δέσποτα, βοηθὸν γενέσθαι καὶ ἀντιλήπτορα ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας, παρακάλεσον τοὺς ὀλιγοψυχοῦντας: γνώτωσάν σε ἅπαντα τὰ ἔθνη. ὅτι σὺ εἶ ὁ θεὸς μόνος καὶ Ἰησοῦς Χριστὸς ὁ παῖς σου καὶ ἡμεῖς λαός σου καὶ πρόβατα τῆς νομῆς σου.
For helpWe beseech thee, Master, to be our help and succour. Save those of us who are in affliction, have mercy on the lowly, raise the fallen, show thyself to those in need, heal the sick, turn again the wanderers of thy people, feed the hungry, ransom our prisoners, raise up the weak, comfort the faint-hearted; let all nations know thee, that thou art God alone, and that Jesus Christ is thy child, and that we are thy people and the sheep of thy pasture.
We ask you, Master, to be our helper and defender. Save those of us who are in trouble. Have mercy on the lowly. Raise up those who have fallen. Appear to those in need. Heal the sick. Bring back those of your people who have wandered. Feed the hungry. Free our prisoners. Lift up the weak. Encourage the fainthearted. Let all the nations know you, that you alone are God, and Jesus Christ is your servant, and we are your people and the sheep of your pasture.
Translator’s note. The phrase “we are your people and the sheep of your pasture” draws on Psalm 79:13 and 100:3.
Chapter 60
Σὺ γὰρ τὴν ἀέναον τοῦ κόσμου σύστασιν διὰ τῶν ἐνεργουμένων ἐφανεροποίησας: σύ, κύριε, τὴν οἰκουμένην ἔκτισας, ὁ πιστὸς ἐν πάσαις ταῖς γενεαῖς, δίκαιος ἐν τοῖς κρίμασιν, θαυμαστὸς ἐν ἰσχύϊ καὶ μεγαλοπρεπείᾳ, ὁ σοφὸς ἐν τῷ κτίζειν καὶ συνετὸς ἐν τῷ τὰ γενόμενα ἑδράσαι, ὁ ἀγαθὸς ἐν τοῖς ὁρωμένοις καὶ χρηστὸς ἐν τοῖς πεποιθόσιν ἐπὶ σέ, ἐλεῆμον καὶ οἰκτίρμον, ἄφες ἡμῖν τὰς ἀνομίας ἡμῶν καὶ τὰς ἀδικίας καὶ τὰ παραπτώματα καὶ πλημμελείας.
For thou through thy operations didst make manifest the eternal fabric of the world; thou, Lord, didst create the earth. Thou that art faithful in all generations, righteous in judgment, wonderful in strength and majesty, wise in thy creation, and prudent in establishing thy works, good in the things which are seen, and gracious among those that trust in thee, O merciful and compassionate, forgive us our iniquities and unrighteousness, and transgressions, and short-comings.
For through your works you made plain the everlasting order of the world. You, Lord, created the world. You are faithful in all generations, just in your judgments, wonderful in strength and majesty. You are wise in creating and understanding in establishing what has been made, good in what is seen and kind to those who trust in you. Merciful and compassionate one, forgive us our lawless deeds and wrongdoings, our trespasses and faults.
μὴ λογίσῃ πᾶσαν ἁμαρτίαν δούλων σου καὶ παιδισκῶν, ἀλλὰ καθάρισον ἡμᾶς τὸν καθαρισμὸν τῆς σῆς ἀληθείας, καὶ κατεύθυνον τὰ διαβήματα ἡμῶν ἐν ὁσιότητι καρδίας πορεύεσθαι καὶ ποιεῖν τὰ καλὰ καὶ εὐάρεστα ἐνώπιόν σου καὶ ἐνώπιον τῶν ἀρχόντων ἡμῶν.
For mercyReckon not every sin of thy servants and handmaids, but cleanse us with the cleansing of thy truth, and guide our steps to walk in holiness of heart, to do the things which are good and pleasing before thee and before our rulers.
Do not count every sin of your servants, male and female, but cleanse us with the cleansing of your truth. Direct our steps to walk in holiness of heart and to do what is good and pleasing before you and before our rulers.
ναί, δέσποτα, ἐπίφανον τὸ πρόσωπόν σου ἐφ̓ ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ, εἰς τὸ σκεπασθῆναι ἡμᾶς τῇ χειρί σου τῇ κραταιᾷ καὶ ῥυσθῆναι ἀπὸ πάσης ἁμαρτίας τῷ βραχίονί σου τῷ ὑψηλῷ, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως.
Yea, Lord, make thy face to shine upon us in peace for our good that we may be sheltered by thy mighty hand, and delivered from all sin by thy uplifted arm, and deliver us from them that hate us wrongfully.
Yes, Master, let your face shine on us, to do us good in peace. Shelter us with your mighty hand and free us from every sin by your uplifted arm. Rescue us from those who hate us without cause.
Translator’s note. This echoes the priestly blessing (“the Lord make his face shine on you,” Numbers 6:25). It also recalls the “mighty hand” and “uplifted arm” of the Exodus (e.g., Deuteronomy 4:34 and 5:15 in the Greek Old Testament). And it borrows from the Psalms’ “those who hate me without cause” (Psalm 35:19; 69:4).
Scripture: Numbers 6:25-26; Jeremiah 21:10; Deuteronomy 30:9
δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν τε καὶ πᾶσιν τοῖς κατοικοῦσιν τὴν γῆν, καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν, ἐπικαλουμένων σε αὐτῶν ὁσίως ἐν πίστει καὶ ἀληθείᾳ, ὑπηκόους γινομένους τῷ παντοκράτορι καὶ ἐνδόξῳ ὀνόματί σου, τοῖς τε ἄρχουσιν καὶ ἡγουμένοις ἡμῶν ἐπὶ τῆς γῆς.
For peaceGive concord and peace to us and to all that dwell on the earth, as thou didst give to our fathers who called on thee in holiness with faith and truth, and grant that we may be obedient to thy almighty and glorious name, and to our rulers and governors upon the earth.
Give harmony and peace to us and to all who live on the earth, as you gave them to our fathers when they called on you in holiness, in faith and truth. Grant that we may be obedient to your almighty and glorious name, and to our rulers and leaders on earth.
Translator’s note. The Greek grammar is loose here. The word “obedient” (accusative) does not agree with “our fathers,” so translators usually take it as a request that “we” may be obedient.
Chapter 61
Σύ, δεσποτα, ἔδωκας τὴν ἐξουσίαν τῆς βασιλείας αὐτοῖς διὰ τοῦ μεγαλοπρεποῦς καὶ ἀνεκδιηγήτου κράτους σου, εἰς τὸ γινώσκοντας ἡμᾶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην δόξαν καὶ τιμὴν ὑποτάσσεσθαι αὐτοῖς, μηδὲν ἐναντιουμένους τῷ θελήματί σου: οἶς δός, κύριε, ὑγίειαν, εἰρήνην, ὁμόνοιαν, εὐστάθειαν. εἰς τὸ διέπειν αὐτοὺς τὴν ὑπὸ σοῦ δεδομένην αὐτοῖς ἡγεμονίαν ἀπροσκόπως.
On behalf of rulersThou, Master, hast given the power of sovereignty to them through thy excellent and inexpressible might, that we may know the glory and honour given to them by thee, and be subject to them, in nothing resisting thy will. And to them. Lord, grant health, peace, concord, firmness that they may administer the government which thou hast given them without offence.
You, Master, gave them their royal authority through your magnificent and indescribable power. You did this so that we, knowing the glory and honor you gave them, would submit to them and not oppose your will in any way. Lord, give them health, peace, harmony, and stability, so that they may carry out without fault the rule you have given them.
Translator’s note. This is one of the earliest Christian prayers for the civil authorities, which included the Roman emperor; compare 1 Timothy 2:1–2 and Romans 13:1–7. Though the Roman church had suffered persecution (chapters 5–6 recall martyrdoms usually linked to Nero, though he is not named), it prays for those in power.
σὺ γάρ, δέσποτα ἐπουράνιε, βασιλεῦ τῶν αἰώνων, δίδως τοῖς υἱοῖς τῶν ἀνθρώπων δόξαν καὶ τιμὴν καὶ ἐξουσίαν τῶν ἐπὶ τῆς γῆς ὑπαρχόντων: σύ, κύριε, διεύθυνον τὴν βουλὴν αὐτῶν κατὰ τὸ καλὸν καὶ εὐάρεστον ἐνώπιόν σου, ὅπως διέποντες ἐν εἰρήνῃ καὶ πραΰτητι εὐσεβῶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην ἐξουσίαν ἵλεώ σου τυγχάνωσιν.
For thou, heavenly Master, king of eternity, hast given to the sons of men glory and honour and power over the things which are on the earth; do thou, O Lord, direct their counsels according to that which is good and pleasing before thee, that they may administer with piety in peace and gentleness the power given to them by thee, and may find mercy in thine eyes.
For you, heavenly Master, King of the ages, give to human beings glory, honor, and authority over the things on earth. Lord, direct their plans according to what is good and pleasing before you. Then, as they use the authority you gave them in peace, gentleness, and godliness, they may find you merciful.
Translator’s note. “King of the ages” is also a title of God in 1 Timothy 1:17.
ὁ μόνος δυνατὸς ποιῆσαι ταῦτα καὶ περισσότερα ἀγαθὰ μεθ̓ ἡμῶν, σοὶ ἐξομολογούμεθα διὰ τοῦ ἀρχιερέως καὶ προστάτου τῶν ψυχῶν ἡμῶν Ἰησοῦ Χριστοῦ, δἰ οὗ σοι ἡ δόξα καὶ ἡ μεγαλωσύνη καὶ νῦν καὶ εἰς γενεὰν γενεῶν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
O thou who alone art able to do these things and far better things for us, we praise thee through Jesus Christ, the high priest and guardian of our souls, through whom be glory and majesty to thee, both now and for all generations and for ever and ever. Amen.
You alone are able to do these things and even greater good for us. We praise you through the high priest and protector of our souls, Jesus Christ. Through him be glory and greatness to you, now and from generation to generation, and forever and ever. Amen.
Translator’s note. Clement calls Christ “high priest and protector” elsewhere in the letter too (36.1 and 64).
Chapter 62
Περὶ μὲν τῶν ἀνηκόντων τῇ θρησκείᾳ ἡμῶν καὶ τῶν ὠφελιμωτάτων εἰς ἐνάρετον βίον τοῖς θέλουσιν εὐσεβῶς καὶ δικαίως διευθύνειν, ἱκανῶς ἐπεστείλαμεν ὑμῖν, ἄνδρες ἀδελφοί.
Summary of letterWe have now written to you, brethren, sufficiently touching the things which befit our worship, and are most helpful for a virtuous life to those who wish to guide their steps in piety and righteousness.
We have written enough to you, brothers, about the things that belong to our worship and are most helpful for a virtuous life, for those who wish to direct their lives in godliness and righteousness.
περὶ γὰρ πίστεως καὶ μετανοίας καὶ γνησίας ἀγάπης καὶ ἐγκρατείας καὶ σωφροσύνης καὶ ὑπομονῆς πάντα τόπον ἐψηλαφήσαμεν, ὑπομιμνήσκοντες δεῖν ὑμᾶς ἐν δικαιοσύνῃ καὶ ἀληθείᾳ καὶ μακροθυμίᾳ τῷ παντοκράτορι θεῷ ὁσίως εὐαρεστεῖν, ὁμονοοῦντας ἀμνησικάκως ἐν ἀγάπῃ καὶ εἰρήνῃ μετὰ ἐκτενοῦς ἐπιεικείας, καθὼς καὶ οἱ προδεδηλωμένοι πατέρες ἡμῶν εὐηρέστησαν ταπεινοφρονοῦντες τὰ πρὸς τὸν πατέρα καὶ κτίστην θεὸν καὶ πάντας ἀνθρώπους.
For we have touched on every aspect of faith and repentance and true love and self-control and sobriety and patience, and reminded you that you are bound to please almighty God with holiness in righteousness and truth and long-suffering, and to live in concord, bearing no malice, in love and peace with eager gentleness, even as our fathers, whose example we quoted, were well-pleasing in their humility towards God, the Father and Creator, and towards all men.
For we have gone over every point about faith, repentance, genuine love, self-control, sound judgment, and endurance. We have reminded you that you must please almighty God in holiness, with righteousness, truth, and patience. You must live in harmony without holding grudges, in love and peace, with constant gentleness. This is how our fathers, whom we mentioned earlier, pleased God: they were humble toward God the Father and Creator and toward all people.
καὶ ταῦτα τοσούτῳ ἥδιον ὑπεμνήσαμεν, ἐπειδὴ σαφῶς ᾔδειμεν γράφειν ἡμᾶς ἀνδράσιν πιστοῖς καὶ ἐλλογιμωτάτοις καὶ ἐγκεκυφόσιν εἰς τὰ λόγια τῆς παιδείας τοῦ θεοῦ.
And we had the more pleasure in reminding you of this, because we knew quite well that we were writing to men who were faithful and distinguished and had studied the oracles of the teaching of God.
We have reminded you of these things all the more gladly because we knew clearly that we were writing to faithful and highly respected men who have looked deeply into the words of God’s teaching.
Chapter 63
Θεμιτὸν οὖν ἐστὶν τοῖς τοιούτοις καὶ τοσούτοις ὑποδείγμασιν προσελθόντας ὑποθεῖναι τὸν τράχηλον καὶ τὸν τῆς ὑπακοῆς τόπον ἀναπληρῶσαι, ὅπως ἡσυχάσαντες τῆς ματαίας στάσεως ἐπὶ τὸν προκείμενον ἡμῖν ἐν ἀληθείᾳ σκοπὸν δίχα παντὸς μώμου καταντήσωμεν.
It is therefore right that we should respect so many and so great examples, and bow the neck, and take up the position of obedience, so that ceasing from vain sedition we may gain without any fault the goal set before us in truth.
It is right, then, in view of so many and such great examples, to bow our necks and take our place in obedience. Then, ceasing from senseless strife, we may reach without any blemish the goal truly set before us.
χαρὰν γὰρ καὶ ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ̓ ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν. ἣν ἐποιησάμεθα περὶ εἰρήνης καὶ ὁμονοίας ἐν τῇδε τῇ ἐπιστολῇ.
For you will give us joy and gladness; if you are obedient to the things which we have written through the Holy Spirit, and root out the wicked passion of your jealousy according to the entreaty for peace and concord which we have made in this letter.
For you will give us joy and delight if you obey what we have written through the Holy Spirit, and cut out the wicked anger of your jealousy, as we have urged in this letter in our appeal for peace and harmony.
Translator’s note. The Roman church claims that it has written “through the Holy Spirit,” a strong claim of authority for its counsel.
ἐπέμψαμεν δὲ ἄνδρας πιστοὺς καὶ σώφρονας ἀπὸ νεότητος ἀναστραφέντας ἕως γήρους ἀμέμπτως ἐν ἡμῖν, οἵτινες καὶ μάρτυρες ἔσονται μεταξὺ ὑμῶν καὶ ἡμῶν.
Introduction for representatives from RomeAnd we have sent faithful and prudent men, who have lived among us without: blame from youth to old age, and they shall be witnesses between you and us.
We have sent faithful and sensible men who have lived among us blamelessly from youth to old age. They will be witnesses between you and us.
τοῦτο δὲ ἐποιήσαμεν, ἵνα εἰδῆτε. ὅτι πᾶσα ἡμῖν φροντὶς καὶ γέγονεν καὶ ἔστιν εἰς τὸ ὲν τάχει ὑμᾶς εἰρηνεῦσαι.
We have done this that you may know that our whole care has been and is directed to your speedy attainment of peace.
We did this so that you will know that all our concern has been and is for you to be at peace quickly.
Chapter 64
Λοιπὸν ὁ παντεπόπτης θεὸς καὶ δεσπότης τῶν πνευμάτων καὶ κύριος πάσης σαρκός, ό ἐκλεξάμενος τὸν κύριον Ἰησοῦν Χριστὸν καὶ ἡμᾶς δἰ αὐτοῦ εἰς λαὸν περιούσιον, δῴη πάσῃ ψυχῇ ἐπικεκλημένῃ τὸ μεγαλοπρεπὲς καὶ ἅγιον ὄνομα αὐτοῦ πίστιν, φόβον, εἰρήνην, ὑπομονὴν καὶ μακροθυμίαν, ἐγκράτειαν, ἁγνείαν, σωφροσύνην, εἰς εὐαρέστησιν τῷ ὀνόματι αὐτοῦ διὰ τοῦ ἀρχιερέως καὶ προστάτου ἡμῶν Ἰησοῦ Χριστοῦ, δἰ οὗ αὐτῷ δόξα καὶ μεγαλωσύνη, κράτος καὶ τιμή, καὶ νῦν καὶ εἰς πάντας τοῦς αἰῶνας τῶν αἰώνων ἀμήν.
BlessingNow may God, the all-seeing, and the master of spirits, and the Lord of all flesh, who chose out the Lord Jesus Christ, and us through him for a peculiar people, give unto every soul that is called after his glorious and holy name, faith, fear, peace, patience and long-suffering, self-control, purity, sobriety, that they may be well-pleasing to his name through our high priest and guardian Jesus Christ, through whom be to him glory and majesty, might and honour, both now and to all eternity. Amen.
Finally, may the all-seeing God, Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through him, to be his own special people, give faith, fear, peace, endurance and patience, self-control, purity, and sober-mindedness to every soul that calls on his magnificent and holy name. May he give these so that they may please his name through our high priest and protector Jesus Christ. Through him be glory and greatness, power and honor to God, both now and for all the ages of ages. Amen.
Translator’s note. “His own special people” uses the Greek phrase found in the Greek Old Testament at Deuteronomy 7:6 and 14:2, and in Titus 2:14.
Scripture: Numbers 27:16
Chapter 65
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι περὶ τῆς εὐσταθείας ὑμῶν.
Message as to Roman representativesSend back quickly to us our messengers Claudius Ephebus and Valerius Vito and Fortunatus, in peace with gladness, in order that they may report the sooner the peace and concord which we pray for and desire, that we also may the more speedily rejoice in your good order.
Send back to us quickly, in peace and with joy, the men we sent from here: Claudius Ephebus and Valerius Bito, together with Fortunatus. Then they can report to us all the sooner the peace and harmony we pray for and long for, and we too can rejoice sooner over your good order.
Translator’s note. Claudius Ephebus and Valerius Bito carry the family names Claudius and Valerius. Some scholars, notably J. B. Lightfoot, suggested they may have been freedmen, or descendants of freedmen, connected with the imperial household. This is a guess, not a known fact. Fortunatus is a single, common name, and nothing certain is known about him.
Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ̓ ὑμῶν καὶ μετὰ πάντων πανταχῆ τῶν κεκλημένων ὑπὸ τοῦ θεοῦ δἰ αὐτοῦ. δἰ οὗ αὐτῷ δόξα, τιμή, κράτος καὶ μεγαλωσύνη, θρόνος αἰώνιος, ἀπὸ τῶν αἰώνων εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. Ἐπιστολὴ τῶν Ῥωμαίων πρὸς τοὺς Κορινθίους.
Final blessing and doxologyThe grace of our Lord Jesus Christ be with you and with all, in every place, who have been called ! by God through him, through whom be to him glory, honour, power and greatness and eternal dominion, from eternity to eternity. Amen.The Epistle of the Romans to the Corinthians.
The grace of our Lord Jesus Christ be with you and with all people everywhere who have been called by God through him. Through him be glory, honor, power, and greatness to God, and an eternal throne, from the ages to the ages of ages. Amen.
Translator’s note. At least one manuscript adds the closing title “Letter of the Romans to the Corinthians,” which matches the letter’s opening, where the church in Rome is the sender; other witnesses title it as Clement’s letter.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1912), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s 1912 translation, from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Psalm numbers are converted from the Greek numbering and link to the chapter. Please report any error.