82 (twice), 8 13, 1o 20, 10 81, II 21, II 82, 12 10, 12 11, 1410; (III.) 734; (IV.) 11 28, 15 50 (twice). 2 Corinthians: (I.) 3 14; (II.) 1 12, 2 16, 51, 58; (IV.) 616 Galatians: (II.) 3 24, 5 13,5 19, 521, 5 23; (III.) 5 25. Ephesians: (II.) 4 19 (twice), 424, 429, 54, 514; (III.) 65; (IV.) 2, 314. Philippians: (II.) 1 23, 312; (IV.) 2 11, 48. Colossians: (I.) I 27, 311, 3 18, 319, 321, 41; (II.) 3o, 3 17. I Thessalonians: (II.) 26; (III.) 55. (f) Romans: (II.) 1 27,5 12, 14 16. 1 I Corinthians: (I.) 1532; (II.) 2 10, 215, 7 38, 88, 12 10, 133, 14 11; (III.) 9 22; (IV.) 3 19. Galatians: (I.) 4 19; (II.) 319, 5 23. Ephesians: (I.) 413, 5 28; (II.) 4 18, 4 19; (III.) 4 26, 4 31. Colossians: (I.) 1 28; (II.) 3 17. . From these details it would appear that (a) The text of Clement agrees with that of WH. where it differs from the Textus Receptus 166 times; that it agrees with the Textus Receptus as against WH.87 times; that it agrees with N, where it differs from B 47 times; that it agrees with B as against N58 times; that it agrees with the Neutral Text as against the Western Text + 70 times; that it agrees with the Western Text as against the Neutral Text 24 times. Further, it appears that there is a majority for WH. in each of the groups of passages; that there is a majority for B as against in all the groups save the first; that there is a majority for the Neutral Text as against the Western Text in all the groups; that in Galatians and 1 Thess. the Textus Receptus exceeds the text of WH., but the fewness of the references impairs the weight of such a comparison; and that the same may be said of the evidence of 2 Tim. and Titus. How mixed the text of Clement is may be seen from the following illustration. The following is his text of Col. iii. 16-iv.1 (verses 16, 17 are quoted as from "the Apostle"; vv. iii. 18-iv. I are quoted as from the Epistle to the Colossians, and from their length must have been transcribed) :: ὁ γὰρ λόγος ὁ τοῦ κυρίου ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφία διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν τῇ χάριτι, ᾄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ θεῷ· καὶ πᾶν ὅ τι ἂν ποιῆτε ἢ ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ καὶ πατρι αὐτου (Pæd., ii. 4 48). αἱ γυναῖκες ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνήκει ἐν κυρίῳ. οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτὰς τὰ τέκνα ὑπακούετε τοῖς γονεῦσι κατὰ πάντα. τοῦτο γαρ εὐάρεστον τῷ κυρίῳ· οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν ἵνα μὴ ἀθυμῶσιν. οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλ μοδουλείαις ὡς ἀνθρωπάρεσκοι, ἀλλ ̓ ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον. καὶ πᾶν ὁ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς τῷ κυρίῳ δουλεύοντες καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι ἀπὸ κυρίου ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῷ γὰρ κυρίῳ Χριστῷ δουλεύετε· ὁ γὰρ ἄδικος κομίσεται ὃ ἠδίκησεν καὶ οὐκ ἔστι προσωποληψία. οἱ κύριοι τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχετε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ (Str., iv. 8 (5). The following points may be noted: (a) Clement agrees with WH. as against the Textus Receptus in the following. He omits και before υμνοις and ωδαις, and reads τω θεω for τω κυριω (ν. 16). He omits ιδιοις (ν. 18), reads τον κυριον for τον θεον (v. 22), o for ο τι (ν. 23), ο γαρ for ο δε (ν. 25), εν ουρανω for εν ουρανοις (iv. 1). (6) He agrees with the Textus Receptus as against WH. in the following. He reads εν τη καρδια for εν ταις καρδίαις (ν. 16), και πατρι (ν. 17), τω κυρίω for εν κυριω (ν. 20), και παν (ν. 23), απολήψεσθε for ἀπολημψεσθε, inserts γαρ after τω (v. 24), and has προσωποληψια for προσωπολημψια (ν. 25). (c) He agrees with s as against B in reading του κυριου for του Χριστου (ν. 16), av for eαν (v. 17), εν οφθαλμοδουλειαις ( οφθαλμοδουλιας) for εν οφθαλμοδουλεια, αλλ' for αλλα (v. 22). Unlike B, he does not omit και (ν. 23). (α) He agrees with B as against s in reading εν τη χαριτι for εν χαριτι (ν. 16), ερεθιζετε for παροργίζετε (ν. 21), κομισεται for κομιείται (ν. 25). (e) He differs from the Western Text in the following. He puts και before παν (ν. 17). He does not insert υμων (ν. 18). He does not insert υμων after γυναικας (ν. 19). He differs from it in reading epεÕIGEте (v. 21) and ev ουρανω (iv. 1). (f) He agrees with the Western Text in putting kaι before πατρι (ν. 17). He differs from all three types of text in reading autov for di αυτού (v. 17), in omitting εστιν after ευάρεστον (v. 2o), in reading αδικος for αδικων (ν. 25), and παρέχετε for παρέχεσθε (iv. 1).1 1 This note is based on Tischendorf, but with alterations in accordance with the text of Stählin. V. Soden gives authorities for all the variants last noted, except αδικος. APPENDIX G. NON-CANONICAL SAYINGS IN THE WRITINGS OF CLEMENT. THE following are the more important or interesting. They may be thus classified : I. Where the authority is cited. (a) Gospel according to the Hebrews.1 1. He that wonders shall reign, and he that reigns shall rest. 2. He that seeketh shall not stop until he finds, and when he has found he shall be astonished; and when he has been astonished he shall reign, and when he has reigned he shall rest.2 (6) Gospel according to the Egyptians. 1. When Salome inquired as to when the matters about which she asked should be known, the Lord said, When ye shall tread under foot the garment of shame, and when the two shall be made one, and the male with the female neither male nor female.3 2. To the inquiry of Salome, How long shall death reign? the Lord said, As long as ye women bear children.4 3. (Elsewhere this saying is quoted in the form, How 1 ᾗ κἀν τῷ καθ ̓ Ἑβραίους εὐαγγελίῳ, ὁ θαυμάσας βασιλεύσει, γέγραπται, καὶ δ βασιλεύσας ἀναπαύσεται (Str., ii. 9 45). 2 οὐ παύσεται ὁ ζητῶν ἕως ἂν εὕρῃ· εὑρὼν δὲ θαμβηθήσεται, θαμβηθεὶς δὲ βασιλεύσει, βασιλεύσας δὲ ἐπαναπαήσεται (Str., v. 14). This saying is found in an inperfect form in the Oxyrhyncus Papyri, vol. iv. p. 4. 3 πυνθανομένης τῆς Σαλώμης πότε γνωσθήσεται τὰ περὶ ὧν ἤρετο, ἔφη ὁ κύριος ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε καὶ ὅταν γένηται τὰ δύο ἓν καί τὸ ἄρρεν μετὰ τῆς θηλείας οὔτε ἄρρεν οὔτε θῆλυ (Str., iii. 1392). 4 τῇ Σαλώμῃ ὁ κύριος πυνθανομένῃ, μέχρι πότε θάνατος ἰσχύσει· ἂν, εἶπεν, ὑμεῖς αἱ γυναῖκες τίκτητε (Str., iii. 645. Cf. Ex. Theod., 67). μέχρις long shall men die? and with the addition.) Then when she said, I did well, therefore, in that I have not borne children, the Lord answered, saying, Eat every herb, but that which has bitterness, do not eat.1 4. (The heretics say that) the Saviour Himself said, I came to destroy the works of the female.2 (c) The Preaching of Peter.3 1. Wherefore Peter says that the Lord said to His disciples, If, then, any one of Israel wills to repent and to believe in God through My name, his sins shall be forgiven to him. But after twelve years go ye forth into the world, that no one may say we have not heard.4 2. Accordingly, in the Preaching of Peter the Lord says to the disciples after the resurrection, I chose you twelve, having judged you to be disciples worthy of Me." II. Where the authority is not designated. 1. Not enviously did the Lord announce in a certain Gospel, My mystery is for Me and the sons of My house.6 2. Moses said, I am smoke from an earthen pot.7 1 φαμένης γὰρ αὐτῆς, καλῶς οὖν ἐποίησα μὴ τεκοῦσα, ἀμείβεται λέγων ὁ κύριος πᾶσαν φάγε βοτάνην, τήν δε πικρίαν ἔχουσαν μὴ φάγῃς (Str., iii. 9 66). 2 αὐτὸς εἶπεν ὁ σωτήρ· ἦλθον καταλῦσαι τὰ ἔργα τῆς θηλείας (Str., iii. 9 63). 3 For the Preaching of Peter, see Dobschütz, 'Das Kerugma Petri,' (T. u. U.), vol. xi. 1894. 4 διὰ τοῦτό φησιν ὁ Πέτρος εἰρηκέναι τὸν κύριον τοῖς ἀποστόλοις· ἐὰν μὲν οὖν τις θελήσῃ τοῦ Ἰσραὴλ μετανοήσας, διὰ τοῦ ὀνόματός μου πιστεύειν ἐπὶ τὸν θεόν, ἀφεθήσονται αὐτῷ αἱ ἁμαρτίαι· μετὰ δὲ δώδεκα ἔτη ἐξέλθετε εἰς τὸν κόσμον, μή τις εἴπη· οὐκ ἠκούσαμεν (Str., vi. 6 43). 5 αὐτίκα ἔν τῷ Πέτρου κηρύγματι ὁ κύριός φησι πρὸς τοὺς μαθητὰς μετὰ τὴν ἀνάστασιν· ἐξελεξάμεν ὑμᾶς δώδεκα, μαθητὰς κρίνας ἀξίους ἐμοῦ (Str., vi. 64). This is the form in which the saying is quoted by Potter and Resch, p. 393. Dobschütz, pp. 22, 23, and Stahlin include some lines that follow. 6 οὐ γὰρ φθονῶν, φησί, παρήγγειλεν ὁ κύριος ἐν τινι εὐαγγελίῳ· μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου (Str., v. 1o 63). See Resch, 'Agrapha, pp. 167-169 ; Ropes, “Die Sprüche Jesu, pp. 94-96. They compare Isa. xxiv. 16 (LXX., Symmachus and Theodotion). 7 ἐγὼ δὲ εἰμι ἀτμὶς ἀπὸ χύτρας (Str., iv. 16 106). From Clem., 1 Epis., c. 17. See note in Lightfoot. |