Μικρὸν ὅCON co[N], ἕως οὗ παρέλθη ἡ ὀργὴ καὶ θΥ[ΜΟΣ] ΜΟΥ, Kai MNHCOŃCOMaι нmép[ac] áraoĤc kai ȧnacтHCW ÝMâc [ÈK] ΤΩΝ ΘΗΚῶΝ ΥΜΩΝ. Μακάριοι ἐσμεν, ἀγαπητοί, εἰ τὰ [προσ]τάγματα τοῦ Θεοῦ ἐποιοῦμεν ἐν ὁ]μονοίᾳ ἀγάπης, εἰς τὸ ἀφεθῆναι] ἡμῖν δι' ἀγάπης τὰς ἁμαρτίας. γέ-5 γραπται γάρ· Μακάριοι ὧν ἀ[φέ]θΗΣΑΝ Αἱ ἀνομίαι καὶ ὧν ἐπεκα[ΛΥΦΘΗΣΑΝ αἱ ἁμαρτίαι Μακάριος ἀ[ΝΗΡ] Οι Οὐ ΜΗ λογίζεται Κύριος ἁμαρτία [Ν], οὐΔέ ἐστιν ἐν τῷ στόματι αὐτ[0] Δόλος. Οὗτος ὁ μακαρισμὸς ἐ[γέ]νετο ἐπὶ τοὺς ἐκλελεγμένους ὑπὸ τοῦ Θεοῦ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμ[ῶν], ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώ]νων. ἀμήν. β' μακάριοι] μακακαριοι Α. enclosed in brackets I could not see at all. to me uncertain though highly probable. 1. ταμεία] ' the inner chamber', 997. On the form see Lobeck Phryn. p. 493, Paral. p. 28. The same tendency to elide the before & appears in ὑγεία § 20. In $ 21 however our MS writes ταμιεια. ὅσον ὅσον] Comp. Heb. x. 37 (with Bleek's note). ὀργὴ καὶ θυμός] ὀργὴ is the settled temper, anger; θυμὸς the sudden outburst, 'wrath'. See the distinction in Trench's N. T. Syn. Ist ser. § xxxvii, and to the passages there collected add Joseph. B. J. ii. 8. 6 ὀργῆς ταμίαι δίκαιοι θυμοῦ καθεκτικοί, Hermas Mand. v. 2 ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, κ.τ.λ. 4. ἐποιοῦμεν] If the reading be correct, the point of time denoted in ἐσμεν must be the second advent, so that the deeds of this present life are regarded as past. ἐν ὁμονοίᾳ ἀγάπης] § 49 ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ. 5. δι' ἀγάπης] ‘through God's love, 12 τινος τῶν τοῦ ἀντικειμένου] The letters Even Twoo (except the final C) seemed The traces of a letter before AN appeared of which we become partakers by ourselves living in love. There is the same transition from the believer's love to God's love in § 49 δίχα ἀγάπης κ.τ.λ. 6. μακάριοι κ.τ.λ.] From the LXX of Ps. xxxii. 1, 2, word for word, as read in A (N writes αφείθησαν). For où B has . In Rom. iv. 8 it is a question whether ou or is the correct reading. 9. οὗτος ὁ μακαρισμός] Suggested by Rom. iv. 9, where after quoting the same passage from the Psalms S. Paul continues, ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν κ.τ.λ. For μακαρισμός see also Rom. iv. 6, Gal. iv. 15 (note). LI. 'We must therefore ask pardon for our sins. Above all ought the leaders of these factions to deny themselves for the common good. It is well always to confess our wrong-doings, and not to harden our hearts. Let us take warning by the fate of the factious opponents of LI. Οσα [οὖν παρέβ[η]μεν διά †τινὸς τῶν [το]ῦτ ἀν[τικειμένου, ἀξιώσωμεν [†συγγνώμην†]· καὶ ἐκεῖνοι δέ, οἵτι[νες] ἀρχηγ[οὶ τῆς] στάσεως καὶ διχοστασίας ἐγεν[ή]15 θησαν, ὀφείλουσιν τὸ κοινὸν τῆς ἐλπίδος σκοπεῖν. 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. καλὸν γ[α]ρ ἀνθρώπῳ ἐξομολογεῖσθαι περὶ τῶ[ν] παραπτωμά των ἢ σκληρῦναι τὴν καρδίαν αὐτοῦ, καθὼς ἐσκληρύνθη ἡ καρδία τῶν στασιαζόντων πρὸς τὸν θεράποντα τοῦ 20 to resemble part of B or p but certainly not y. Tisch. however deciphers τινοστων... Moses who were swallowed up alive in the pit, by the fate of Pharaoh and his host who were overwhelmed in the Red Sea, because they hardened their hearts.' 12. διά τινος κ.τ.λ.] by any of the wiles (or of the ministers) of the adversary'. In a quotation or rather a paraphrase of this sentence in Clem. Alex. Strom. iv. 17, p. 614, we have ἦν δὲ καὶ περιπέσῃ ἄκων τοιαύτῃ τινὶ περιστάσει διὰ τὰς παρεμπτώσεις τοῦ ἀντικειμένου. It may be therefore that παρεμπτώσεων has fallen out from our text: but the Alexandrian father's quotation is very loose. I am disposed to think that the indistinct parts of the MS have been wrongly deciphered and that the remedy must be sought in a different reading. See the upper note. τοῦ ἀντικειμένου] So ὁ ἀντίδικος 1 Pet. v. 8, and perhaps ὁ ἀντενεργῶν Barnab. § 2. Ὁ ἀντικείμενος itself is not so used in the New Testament (except possibly in 1 Tim. v. 14), but occurs Mart: Polyc. 17. 13. ἀξιώσωμεν †συγγνώμην†] • let us claim pardon. The instances however where ağıoûv appears to govern an accusative of the thing claimed (e. g. Dan. ii. 23, Esth. v. 6, ix. 12, Xen. Mem. iii. 11. 12) are not decisive. It would therefore be better to supply the lacuna otherwise, ἐλέους τυχεῖν οἱ ἀφεθῆναι, or perhaps ἀποθέσθαι. Tischendorf indeed believes that he sees the lower part of the letters NOM (prol. p. xix), but I have looked again and again and cannot identify a single letter. 14. διχοστασίας] See the note on § 46. 15. τὸ κοινὸν τῆς ἐλπίδος] Comp. Ign. Ephes. 1 ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος with the note, 19. καλὸν...7] Matt. xviii. 8, Mark ix. 43, 45; see Winer Gramm. § xxxv p. 255. 21. σκληρῦναι κ.τ.λ.] Ps. xcv. 8; comp. Heb. iii. 8, 15, iv. 7. 22. τὸν θεράποντα] See the note § 4. Θεοῦ Μωϋσῆν· ὧν τὸ [κρίμα πρόδηλον ἐγενήθη. κατέβ[η]σαν γὰρ εἰς ᾅδου ζω[ν]τες, καὶ θάνατος κατέπιεν αὐτούς. Φαραὼ καὶ ἡ στρατιὰ αὐτ]οῦ καὶ πάντες οἱ ἡγούμενοι Αἰγ]ύπτου, τά τε ἄρματα καὶ οἱ [αναβάζται αὐτῶν, οὐ δι ̓ ἄλλην τινὰ [αἰτία]ν ἐβυθίσθησαν εἰς θά- 5 λασσαν [ἐρυθρ]ὰν καὶ ἀπώλοντο, ἀλλὰ διὰ [τὸ σκλ]ηρυνθῆναι αὐτῶν τὰς ἀσυνέτου]ς καρδίας μετὰ τὸ γενέσθαι [τὰ σημ]εῖα [καὶ] τὰ τέρατα ἐν γῇ Αἰγύπτου] διὰ [τοῦ θεράποντος τοῦ Θεοῦ [Μωϋσέω[ς]. LII. ̓Απροσδεής, ἀδελφοί, [ὁ] δεσπότης ὑπάρχει τῶν ἁπάντων, [οὐ]δὲν οὐδενὸς χρήζει εἰ μὴ τὸ [ἐξ]ομολογεῖσθαι αὐτῷ. φησὶν γὰρ [ὁ ἐ]κλεκτὸς Δαυείδ· 4 ἀναβάται] Wotton. Wotton. om. Young. 9 τοῦ] 5 ού] οι Α. 8 τὰ σημεῖα] Wotton. 12 Aaveld] dãd A. See above, § 4. 14 νέον] 16 ἐπικάλεσαι] επικαλεσε Α. 19 ἐπίστασθε] επιστασθαι Α. 21 δέχεσθε] I have substituted this as better adapted to the lacuna than the λάβετε ναιον Α. 1. κατέβησαν γὰρ κ.τ.λ.] Num. xvi. 32, 33 ἠνοίχθη ἡ γῆ καὶ κατέπιεν αὐτούς ...καὶ κατέβησαν αὐτοὶ καὶ ὅσα ἐστὶν αὐτῶν ζῶντα εἰς ᾅδου. 4. τά τε ἅρματα καὶ οἱ ἀναβάται] The expression is borrowed from the Mosaic narrative, where it occurs several times, Exod. xiv. 23, 26, 28, comp. xv. 19, Jer. li (xxviii). 22, Hagg. ii. 22. 7. τὰς ἀσυνέτους καρδίας] As Rom. i. 21 ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. LII. 'The Lord of the universe wants nothing. He demands of us only confession. He asks no sacrifice, but the sacrifice of praise and thanksgiving; for so the Psalmist teaches us.' 10. ἀπροσδεής] ' wants nothing besides'. Comp. Joseph. Ant. viii. 4. 3 ἀπροσδεὶς γὰρ τὸ θεῖον ἁπάντων (with the context), Act. Paul. et Thecl. § 17 (p. 47 Tisch.) Θεὸς ἀπροσδεής, Clem. Hom. xi. 9 ὁ Θεὸς γὰρ ἀνενδεὴς ὢν αὐτὸς οὐδενὸς δεῖται, Epist. ad Diogn. 3 ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς οὐδενὸς ἂν αὐτὸς προσδέοιτο τούτων κ.τ.λ., Α. thenag. Suppl. § 13 ὁ τοῦδε τοῦ παντὸς δημιοῦργος καὶ πατὴρ ἀνενδεὴς καὶ ἀπροσδεής, § 29 ἀνενδεὲς τὸ θεῖον, Resurr. § 12 παντὸς γάρ ἐστιν ἀπροσdens, Tatian. ad Græc. 4 ỏ yàp távτων ἀνενδεὴς οὐ διαβλητέος ὑφ ̓ ἡμῶν ὡς ἐνδεής, Theophil. ad Aut. ii. 1o ἀνενδεής ὤν. See also Acts xvii. 25 with the passages from heathen writers collected there by Wetstein. This was a favourite mode of speaking with the Stoics. The parallel passages quoted above would support the connexion of τῶν ἁπάντων either with ἀπροσδεὴς or with ὁ δεσπότης. The latter seems more forcible and more natural here, besides that ὁ δεσπότης τῶν ἁπάντων is a common phrase in Clement, §§ 8, 20, 33. 13. ἐξομολογήσομαι κ.τ.λ.] Comp. Ps. lxix. 31, 32, καὶ ἀρέσει τῷ Θεῷ ὑπὲρ ΙΟ ΕΞΟΜΟΛΟΓΗΣΟ[]αι τῷ Κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ Μόσχον Νέος κέρατα ἐκφέροντα καὶ ὁπλάς· ἰδέτωσαν πτωχοί και 15 εὐφρανθήτωσα. καὶ π[ά]λιν λέγει· ΘῇcoΝ τῷ Θεῷ θγείΑΝ αἰ[Νέ]σεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς cor... καὶ ἐπικάλεταί Με ἐν ἡμέρᾳ θλίψεώς coY, καὶ ἐξελομαί σε, καὶ δοξάσεις Με θγεία γὰρ τῷ Θεῷ ΠΝΕΫΜΑ ΣΥΝΤΕΤΡΙΜΜΕΝΟΝ. LIII. Ἐπίστασθε γὰρ καὶ καλῶς ἐπίστασ[θε τὰς 20 ἱερὰς γραφάς, ἀγαπητοί, [καὶ ἐγκ]εκύφατε εἰς τὰ λόγια τοῦ [Θεοῦ· εἰς ἀνάμνησιν οὖν ταῦτα [δέχεσθε]. Μωϋσέως γὰρ ἀναβαίνοντος εἰς τὸ ὄρος καὶ ποιήσαντος τεσσερ]άκοντα ἡμέρας καὶ τεσ[σεράκοντ]α νύκτας ἐν νηστεία [καὶ ταπειν]ώσει, εἶπεν πρὸς αὐτὸν ὁ Θεός of previous editors. The final 1 (δέχεσθε being written δεχεσθαι) is visible in the Ms (though Tisch. says 'ante Mwvoews præcedit punctum, non I quod Jacobsonus videre sibi visus est). Or perhaps read λέλεκται. 22 ἀναβαίνοντος] A, not ἀναβάντος as Jacobson would read. The i is distinct and cannot have formed the first stroke of a N as he supposes. See Tisch. μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς· ἰδέτωσαν κ.τ.λ. The introductory words ἐξομολογήσομαι τῷ Κυρίῳ are not found in the context, though they express the sense of the preceding verse αἰνέσω τὸ ὄνομα κ.τ.λ. and occur frequently elsewhere. 15. θῦσον κ.τ.λ.] The first part θῦσον...δοξάσεις με occurs in Ps. 1. 14, 15 word for word (except that the LXX has επικάλεσαι for ἐπικαλέσει and that the second σov is omitted in the best MSS): the last clause is taken from Ps. li. 17 θυσία τῷ Θεῷ πνεῦμα συντετριμμένον. 17. ἐξελοῦμαι] For this future see Buttmann Gr. Sprachl. II. p. 100, Winer Gramm. § xciv. Clem. Alex. Strom. iv. 18 (p. 614), after dià ràs παρεμπτώσεις τοῦ ἀντικειμένου (already quoted p. 153), goes on μιμησάμενος τὸν Δαβὶδ ψαλεῖ Εξομολογήσομαι κ.τ.λ. ......συντετριμμένον, stringing together the same quotations as in this chapter of the Roman Clement. 24 ὁ Θεός] Wotton. LIII. 'You are well versed in the Scriptures. I therefore quote them only to remind you. Remember how Moses entreated God for the people, how he would accept no honour for himself, but asked to be blotted out with them, if they might not be forgiven.' 19. ἐπίστασθε κ.τ.λ.] For the form of the sentence see the note on § 47 αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά. τὰς ἱερὰς γραφάς] Comp. Polyc. Phil. 12 6 Confido enim vos bene exercitatos esse in sacris literis et nihil vos latet'. So 2 Tim. iii. 15 [τὰ] ἱερὰ γράμματα, the only passage in the New Testament where this epithet is applied to the Scriptures. It occurs above $ 43, and in 2 Macc. viii. 23, and is so used both by Philo and by Josephus. 20. ἐγκεκύφατε] See the note on § 40. 24. εἶπεν πρὸς αὐτὸν κ.τ.λ.] The first part, as far as μᾶλλον ἢ τοῦτο, is taken from Deut. ix. 12-14, which how MwΫ]ci, Μωϋσῆ, κατάβηθι [τὸ τάχος] ἐντεῦθεν, ὅτι ἠNÓMHCEN [ὁ λαός cJoy oὓς ἐξήγαγες ἐκ τῆς [Αἰγύπτο γ' παρέβησαν ταχύ ἐκ [τῆς ὁδοῖ] ἧς ἐνετείλω αὐτοῖς, [ἐποίΗca]Ν ἑαυτοῖς χω ΝΕΥΜΑΤΑ. [Καὶ εἶπεν Κύριος πρὸς αὐτόν· Λελάκη [κα πρός] σε ἅπαξ καὶ δὶς λέγων, [Ἑώρακα] τὸν λαὸν ΤΟΥ͂ΤΟΝ, καὶ 5 ΙΔΟΥ [λαὸς c]κληροτράχηλος· ἔacón [Με ἐξολ]εθρεῖται αὐτούς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκά[τωθεν] τοῦ οὐΡΑΝΟΥ και ποιήσω [ce εἰς ἔθνος μέγα καὶ θαγμα τὸν [καί πολί his willingness to withdraw, that the flock of Christ may be at peace. He will not want a place of retirement. The whole earth will be ready to receive him, for The earth is the Lord's and the fulness thereof. This has been the conduct of the true citizens of God's kingdom in all ages. ever commences somewhat differently καὶ εἶπε Κύριος πρός με ̓Ανάστηθι, κατάβηθι τὸ τάχος, the remainder following the LXX very closely (compare also Exod. xxxii. 7, 8). After μᾶλλον ἢ τοῦτο the parallel narrative in Exod. xxxii is taken up, and the substance of vv. II, 31, 32 is given in a compressed form. See Barnab. § 4 λέγει γὰρ οὕτως Κύριος, Μωϋσῆ, Μωϋσῆ, και τάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, and again $ 14 εἶπεν Κύριος πρὸς Μωϋσῆν, Μωϋσή, Μωϋσή, κατάβηθι τὸ τάχος ὅτι ὁ λαός σου ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου ἠνόμησεν. The coincidence in the repetition of the name Μωϋσή, Μωϋσῆ, is not sufficient to show that the one writer was indebted to the other (as Hilgenfeld seems to think, here and p. xx); for, though the name is not σω: Neo Διος μιλού repeated at this place in either of the Mosaic narratives, it may very easily have been inserted independently by both writers from Exod. iii. 4. 8. πολὺ μᾶλλον ἢ τοῦτο] i.e. πλεῖον τούτου; an attempt to render the Hebrew idiom 1999 99, greater than it'. See ii. § 2 from Is. liv. I. Clem. Alex. Strom. iv. 19 (p. 617) αὐτίκα οὐχ ὁ Μωϋσῆς κ.τ.λ., paraphrases the remainder of this chapter from καὶ εἶπεν κ.τ.λ., giving the same quotations as the Roman Clement. LIV. 'Is any one noble, tender 15. τίς οὖν κ.τ.λ.] This passage, as far as καθεσταμένων πρεσβυτέρων, is quoted in a collection of extracts in a Syriac MS in the British Museum. I owe the following account of it to the kindness of Dr W. Wright, the eminent Syriac scholar. Add. 14, 533, fol. the 8th or 9th cent. a section entitled: 172a, a MS of Here there is Charges brought by the followers of Paul [of Beth-Ukkāmē, patriarch of Antioch], with replies to them, and chapters against them'; and in it occurs the citation from Clement, fol. 176 b;' hearted, loving? Let him declare 2ος, Κήπο τωλός |