stephan huller's observations: The Myth of Clement

ment is declared un-Clementine.

The difficulty begins with the comparison figure. The writings transmitted under Clement’s name do not present a single, invariant way of quoting Scripture. Their wording changes. Their quotations can be abbreviated, expanded, grammatically recast, combined with another passage, or attached to a different explanation. Some works preserve other people’s interpretations. Others survive through later witnesses. A statement found somewhere in the Clementine corpus is therefore not automatically a statement of Clement’s own beliefs, still less a universal rule governing everything he could have written.

I have grouped the Gospel and Pauline references in the working concordance by biblical verse and compared their uses across the surviving works and collections. The result is a substantial body of evidence against the assumption of an invariant Clementine citation profile. The clearest cases are printed in bold below. They include changed divine designations, a different object of knowledge, a reversal of the parties addressed in a Pauline command, different formulations of the Father–Son revelation saying, combinations of Gospel clauses, and expressly identified material outside the four transmitted Gospels.

The important qualification is a precise one. Different cited wording does not, by itself, identify different physical manuscripts on Clement’s desk. Memory, grammatical adaptation, harmonization, textual variation, and subsequent transmission are possible explanations. The evidence establishes that the wording presented under Clement’s name is variable. The cause of each variation is a further question. That distinction makes the argument testable.

The corresponding distinction about belief is equally important. An interpretation quoted in Excerpta ex Theodoto cannot simply be assigned to the author of the Paedagogus. The collection sometimes identifies its speakers. The problem is already visible before anybody introduces the disputed Letter to Theodore: the name “Clement” covers documents with different purposes, different voices, and different histories of preservation.

The following discussion develops that argument through the strongest cases, then supplies the full catalogue of 215 comparisons indexed under the same verse coordinate, together with one separately identified comparison of corresponding Synoptic sayings. Agreements and inconclusive cases remain in the catalogue. A study of variation needs controls as well as examples of difference.

1. The author constructed by the debate

Attribution arguments require a comparison corpus. That is unavoidable. The trouble comes when the comparison corpus is converted into a personality that is more consistent than the documents from which it was constructed. A tendency becomes a rule. An interpretation in one treatise becomes a permanent theological commitment. A recurring phrase becomes a limit on what the writer could say. The distinctions between a public exhortation, an instructional work, a philosophical miscellany, an excerpt collection, and a private letter disappear.

In the Secret Mark controversy, the attributed author’s recognizable language can be used in two directions. Similarity may count as evidence of Clementine authorship; it can also be described as the product of imitation. Difference may count as evidence against authorship; it can also reflect the range of variation already present in the comparison corpus. Neither observation has a predetermined result. The work lies in establishing the range against which either resemblance or difference is being judged.

A published example of the confidence sometimes attached to a Clementine profile appears in Abraham Kuruvilla’s discussion of the Mar Saba letter. Summarizing A. H. Criddle’s vocabulary study, Kuruvilla writes that it “has shown” the letter to be more likely an imitation of Clementine style. His reference is to Criddle’s 1995 article, On the Mar Saba Letter Attributed to Clement of Alexandria. The point here is not to substitute a catalogue of biblical quotations for a fresh statistical analysis of Criddle’s argument. They are different investigations. The point is that any conclusion drawn from a comparison corpus depends on what the corpus represents and how its variation has been handled. Kuruvilla, JETS 54.3 (2011), p. 533 and n. 29.

Quoted material raises a particular difficulty for an authorial profile. The words may come from a biblical text, a remembered formulation, an opponent’s use of Scripture, a Gospel tradition, or the writer’s own adaptation. A vocabulary count and a study of quotation form therefore have to distinguish the author’s framing language from the language he is presenting. The existence of such distinctions does not invalidate quantitative study. It specifies the controls that make the study meaningful.

Clement’s quotation practices already have a scholarly literature. Annewies van den Hoek devoted a study to his literary working methods, and Carl P. Cosaert studied his Gospel text in detail. The publisher’s account of Cosaert’s results distinguishes affinities in different Gospels: more Alexandrian influence in John and Matthew, and stronger Western influence in Luke and the Mark 10 citations. That is a considerably more complex picture than a single fixed “Clementine Gospel text.” These studies establish that variation belongs to the subject. The issue is how consistently that knowledge is carried into an argument about the disputed letter. Van den Hoek, 1996; Cosaert, 2008.

The claim that a passage is unlike Clement should consequently begin by identifying the relevant comparison: unlike which work, in which kind of statement, quoting which source, for which purpose? A short, situated letter cannot simply be measured against an undifferentiated mass of words extracted from several kinds of writing. Nor can a Gospel citation in the letter automatically be treated as the author’s unrestricted choice of vocabulary.

2. What the comparison actually contains

The starting concordance contains 1,488 reference records: 702 Gospel or Gospel-tradition associations and 786 Pauline associations, including Hebrews. It was compiled from eight supplied Greek PDFs: Stromata, Paedagogus, Protrepticus, Quis dives salvetur, Eclogae propheticae, Excerpta ex Theodoto, Fragmenta, and the hymn to Christ. The hymn supplies no main citation records in this catalogue. The Letter to Theodore was not used to establish the comparison profile.

Expanding the recorded ranges produces 1,388 biblical verse coordinates. That number requires care: a citation indexed as a range can generate several coordinates even where the surviving excerpt reproduces only part of the range. It is a retrieval device, not a claim to possess 1,388 complete quotations.

Of those coordinates, 215 have records in more than one work or collection. Within that set, 161 include at least two of the continuous works: Stromata, Paedagogus, Protrepticus, and Quis dives salvetur. A further comparison examines the good-God saying across corresponding Synoptic coordinates. It is labeled separately because the original index places the two formulations under different Gospel verses.

The 215 same-coordinate comparisons were classified as follows:

Observed relationship	Verse groups	What the label means
Abbreviation or paraphrase	84	The cited material is shortened or adapted; the difference does not establish a contradictory claim.
Different wording	54	A change in the formulation is visible in the supplied evidence.
Agreement in the quoted overlap	31	The words actually reproduced agree, without implying that both passages quote the entire verse.
Greek insufficient for collation	18	The precise Greek comparison is not securely available in the working index.
Range or reference only	17	The common coordinate does not supply two comparable verbal quotations.
Allusion or narrative reference	11	The same image or episode is present, but a full quotation is not.

The 54 groups with different wording are not 54 certified manuscript variants. Some differences are substantial; others concern a synonym, tense, case, pronoun, or explanatory addition. Several Gospel coordinates refer to the same occurrence through Synoptic parallels. The counts are therefore reference-group counts, not counts of independent ancient witnesses or independent acts of variation.

The original index also contains 415 records whose precise Greek location was unresolved. A number of useful locations were recovered during the comparison, but uncertain cases remain uncertain. A translation’s editorial reference is not enough to manufacture a Greek reading. The catalogue below preserves those limitations alongside the positive findings.

These qualifications do not dissolve the clearest examples. They identify which examples can carry an argument. A source-checked change from God to Father is a different kind of evidence from a thematic reference to light. A complete reversal of two clauses is a different kind of evidence from an excerpt that stops before the relevant words.

3. Clement’s expressly identified quotation from Mark

The most directly relevant Gospel passage is the rich-man narrative in Quis dives salvetur. Clement first gives an extended quotation, then explicitly identifies it as written in the Gospel according to Mark. He also says that the remaining Gospels correspond in a related way. This is an unusually valuable control: the source label is supplied by Clement rather than reconstructed from a modern footnote.

The wording does not simply reproduce the standard modern text of Mark 10:17–31. It retains the distinctive statement that Jesus looked at the man and loved him, but also includes the perfection formula associated with Matthew 19:21:

εἰ θέλεις τέλειος εἶναι
“if you wish to be perfect”

Clement thus explicitly labels as Mark an extended quotation containing wording associated with Matthew’s form of the rich-man saying. The commandment list and other details also require comparison as a connected passage. The man’s approach is introduced with τις, “someone,” whereas the comparison text of Mark has εἷς, “one.” The commandment list begins with adultery before murder in Clement’s quotation, and the standard Markan “do not defraud” is not reproduced in that list.

None of those observations licenses an immediate identification of Clement’s source with the longer Gospel described in the Letter to Theodore. The rich-man passage does not reproduce that letter’s distinctive Bethany addition. What it does provide is a demonstrable complication in the very sort of material the letter concerns: a text identified as Mark, used by Clement, whose wording cannot be obtained merely by copying the corresponding paragraph from a modern edition of Mark.

Three explanations remain distinguishable. Clement may have used a textual form different from the comparison text. He may have combined remembered Gospel wording. He may have adapted his quotation. Those possibilities require investigation rather than an automatic selection of whichever best preserves a previously constructed authorial profile.

The evidence also puts pressure on a simple classification of all mixed Gospel wording as an unmistakable sign of a later fabricator. An extended, expressly attributed quotation in an undisputed work already presents a mixed-looking formulation. A judgment about another text has to reckon with that fact.

Sources: Quis dives salvetur 4.4–5.1, Greek; ANF translation. Biblical comparison coordinates: Mark 10:17–31 and Matthew 19:16–30.

4. “The one God” and “my Father in the heavens”

The good-God saying gives an especially clear comparison between two continuous works. In the rich-man quotation of Quis dives 4.5, the answer reads:

οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός
“No one is good except the one God.”

In Paedagogus 1.8.72.2, the corresponding saying is presented differently:

οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς
“No one is good except my Father in the heavens.”

The difference is an explicit replacement of the designation “the one God” with “my Father in the heavens.” It is not just a quotation ending before a later clause. The alternative words occupy the same position in the corresponding saying.

The comparison belongs to the Synoptic saying represented by Mark 10:18, Matthew 19:17, and Luke 18:19. Those coordinates locate the related forms; they do not prove which Gospel supplied every formulation. The original Clement index places the Paedagogus association under Matthew. The source-checked Father clause is therefore identified separately in the comparison rather than silently counted as a second occurrence originally indexed under Mark.

The interpretive use is equally revealing. The Paedagogus connects the saying with the Father’s beneficence and argues that the good Father is the Creator. The differing formulation does not require a different god in Clement’s theology. It shows that theological continuity can coexist with a material change in the words being cited.

That combination is central to the present argument. A critic cannot establish a fixed form of a saying merely by observing that Clement uses it for a recurring theological purpose. The purpose can remain recognizable while the wording changes.

Source contexts: Quis dives salvetur 4.5; Paedagogus 1.8.72.2.

5. The changing Father–Son revelation saying

The saying about the Father and Son knowing one another appears in several Clementine works and in the mixed Excerpta collection. It is commonly located through Matthew 11:27 and Luke 10:22. Grouping the occurrences immediately reveals that there is no single full formula repeated everywhere.

In Stromata 1.28.178.2, the saying begins with the Son known by the Father, then the Father known by the Son. The verb is the aorist:

οὐδεὶς γὰρ ἔγνω τὸν υἱὸν εἰ μὴ ὁ πατήρ
“For no one knew the Son except the Father.”

Stromata 5.13.85.1 again uses ἔγνω in the clause about the Father. Paedagogus 1.5.20.2 and Protrepticus 1.10.3 use a shorter form with θεόν, “God,” rather than reproducing the complete two-clause Father–Son arrangement.

In Quis dives 8.1, the verb is different:

οὐδεὶς ἐπιγινώσκει εἰ μὴ ὁ υἱὸς
“No one knows except the Son.”

The aorist “knew” and the present “knows” both occur in the continuous works used to construct the Clementine profile. So do abbreviated formulations with God and fuller formulations with Father and Son. The differences concern tense, the form of the verb, the object named, and how much of the saying is reproduced.

The Excerpta adds another level. Its discussion places the unknown Father and the Son’s revelation within an account of emanation and knowledge. That exposition cannot simply be combined with the sentences in the instructional and exhortatory works to produce a single theological paraphrase attributed to Clement without qualification.

The recurring conviction that the Son reveals the divine is compatible with these changes. It does not cancel them. An argument about the particular form of the revelation saying in another Clement-attributed document must compare the clauses actually present rather than appeal to a generalized doctrine of revelation.

Source contexts: Stromata 1.28.178.2; Stromata 5.13.85.1; Stromata 7.10 (chapter); precise Greek location unresolved; Paedagogus 1.5.20.2; Protrepticus 1.10.3; Quis dives salvetur 8.1; Excerpta ex Theodoto 1.7.1.

6. God’s kingdom, heaven’s kingdom, and combined sayings

The kingdom sayings provide several controls on the assumption of verbal stability. They are particularly useful because the changes are short, visible, and repeated across the corpus.

Seeking the kingdom: Matthew 6:33 and Luke 12:31

Stromata 4.6.34.6 has the command to seek first τὴν βασιλείαν τῶν οὐρανῶν, “the kingdom of the heavens,” and includes righteousness. Paedagogus 2.12.120.2 likewise has first and the kingdom of the heavens, but does not reproduce the same expanded wording.

Eclogae propheticae 12.2 gives a formulation involving seeking and caring for τὴν βασιλείαν τοῦ θεοῦ, “the kingdom of God.” There is a corresponding God-kingdom formulation in the clothing discussion of the Paedagogus, printed as 2.10bis in the supplied Greek.

The cited kingdom designation changes, and the presence of “first,” “righteousness,” and the accompanying command also varies. These changes do not require contradictory beliefs about two kingdoms. They establish that the recognizable teaching is not bound to one invariable sequence of words.

A related saying about seeking great things so that smaller things will be added also appears in the corpus. It belongs in the comparison as an agraphon or related dominical tradition, not as an exact second copy of Matthew 6:33. Recognizing the relationship and preserving the difference are both necessary.

Source contexts: Stromata 4.6.34.6; Stromata 1.24 (chapter); precise Greek location unresolved; Paedagogus 2.12.120.2; Eclogae propheticae 12.2.

“Lord, Lord”: Matthew 7:21 and Luke 6:46

Stromata 7.12.74.8 says that not everyone saying Lord, Lord will enter the kingdom of God. Quis dives 29.6 has the kingdom of the heavens. The ethical contrast between verbal profession and obedience remains recognizable, but its kingdom terminology differs.

A further occurrence, Stromata 7.16.104.4, combines the question about calling Jesus Lord with doing the will of his Father. That arrangement brings the Lukan-looking question into contact with the Matthean-looking criterion. Other occurrences in Stromata and Quis dives preserve the do-what-I-say formulation.

Within Clement’s continuous works, the same cluster of sayings appears with God/heaven terminology and with different formulations of the obedience clause. A comparison made only through biblical verse labels would conceal much of this. A comparison of the actual wording brings it back into view.

Source contexts: Stromata 7.12.74.8; Stromata 7.16.104.4; Quis dives salvetur 29.6.

Source contexts: Stromata 4.7.43.3; Stromata 7.16.104.4; Stromata 7.18.110.1; Quis dives salvetur 29.6.

7. Clement expressly says that Matthew added words

Quis dives 17.5 supplies more than an accidental difference between two citations. Clement comments on a difference associated with a named evangelist. In discussing spiritual poverty, he says:

διὸ καὶ προσέθηκεν ὁ Ματθαῖος
“For this reason Matthew also added …

He then gives the poor beatitude and specifies τῷ πνεύματι, “in spirit.” The distinction matters for his argument about the use and possession of wealth. He is reading the qualification as meaningful rather than treating every form of the poor beatitude as a verbally interchangeable unit.

Here Clement explicitly distinguishes textual material and attributes an addition to Matthew. The familiar existence of Synoptic parallels is not itself a discovery. What matters for the present discussion is Clement’s own procedure: he can identify a particular evangelist’s contribution and use it to interpret a saying that also circulates in a less qualified form.

That procedure is more complicated than a generalized picture of an author who simply repeats a fixed scriptural text. It includes comparison, selection, and interpretation of differences. It also warns against silently deciding that every shorter citation must be a quotation of the same full Gospel verse with a few words accidentally omitted.

The neighboring hunger-and-thirst beatitude offers a smaller verbal control. Quis dives speaks of the righteousness of God, while Eclogae 14.4 gives righteousness without reproducing that addition. Again, the broad moral teaching can remain compatible while the formulation changes.

Sources: Quis dives salvetur 17.5; Eclogae propheticae 14.4. See the Matthew 5:3 and 5:6 catalogue entries below.

8. The words of John change too

John 1:1: with God and in God

In Protrepticus 1.6.3, the Word is πρὸς τὸν θεόν, “with God.” In Paedagogus 1.8.62.4, the formulation is ἐν τῷ θεῷ, “in God.” The latter occurs in an argument about the relation of God and his Word.

The prepositional relationship is expressed with different words in two continuous works. That difference should not be exaggerated into a complete change of Christology. It is nevertheless a real obstacle to the claim that the same authorial theology guarantees a fixed form of quotation. The theology and the quoted formulation are related kinds of evidence, not interchangeable ones.

Excerpta 1.6.1 has the with-God form and immediately identifies an interpretation offered by the followers of Valentinus. That explicit attribution provides a useful warning: the Johannine sentence is one thing; the interpretation following it is another; the speaker identified by the collection is a third.

Source contexts: Paedagogus 1.8.62.4; Protrepticus 1.6.3; Excerpta ex Theodoto 1.6.1; Excerpta ex Theodoto 1.19.2.

John 1:18: only-begotten God and only-begotten Son

Stromata 5.12.81.3 and Excerpta 1.6.2 present μονογενὴς θεός, “only-begotten God.” In the exposition of Excerpta 1.7, the one remaining in the Father’s bosom is described as μονογενὴς υἱός, “only-begotten Son.”

The distinction between a formal citation and an explanatory designation is decisive here. The Son wording in the exposition does not automatically establish a second Gospel manuscript with that reading. It does establish that a crude word search for God or Son would flatten the difference between cited text and explanatory language. The resulting composite could then be misrepresented as a fixed doctrinal or textual profile.

This is an example that requires restraint even in an argument emphasizing variation. The God wording is securely present in the quoted material; the Son designation is securely present in the exposition. Their different functions belong in the result.

Source contexts: Stromata 5.12.81.3; Excerpta ex Theodoto 1.6.2; Excerpta ex Theodoto 1.7.3; Excerpta ex Theodoto 1.8.1.

John 10:11: two adjectives for the good shepherd

Stromata 1.26.169.1 and Paedagogus 1.11.97.3 use ἀγαθός for the good shepherd. Paedagogus 1.7.53.2 uses καλός in the I-am-the-good-shepherd formulation. Both are ordinary Greek ways of expressing goodness, but they are not the same adjective.

The example is modest in theological consequence and strong as a control on citation habit. The difference occurs inside the Paedagogus itself as well as across works. A disputed quotation could consequently differ in this sort of word without lying outside the observed behavior of the comparison corpus.

Source contexts: Stromata 1.26.169.1; Paedagogus 1.7.53.2; Paedagogus 1.11.97.3.

9. Beatitudes and people who alter the Gospels

The beatitudes show both variation in a familiar saying and an explicit awareness of alternative Gospel formulations. Stromata 1.1.7.2 invokes the peacemakers. At 4.6.41.2, the supplied Greek attaches the sons-of-God outcome to those persecuted for righteousness:

οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης … υἱοὶ θεοῦ κληθήσονται
“those persecuted for righteousness … will be called sons of God”

The formulation combines elements associated with Matthew 5:9 and 5:10 rather than reproducing their familiar separate arrangements. This wording is also present in the Stählin-based Perseus transcription, so the observation is not dependent on a single PDF extraction.

Clement then introduces another form as used by people who alter the Gospels. Its result is different again:

ὅτι αὐτοὶ ἔσονται τέλειοι
“for they will be perfect”

There are thus two distinctions to preserve. The composite-looking beatitude occurs in the text Clement presents before the alternative is attributed to others. The perfection ending is explicitly introduced as another group’s form. Treating the latter as Clement’s own unqualified Gospel reading would be a mistake; removing it from a study of the material he knows and discusses would conceal relevant evidence.

The passage makes a general lesson unusually concrete. “Clement cites the beatitude” is not a sufficiently precise description. It matters which words are given, where the quotation begins and ends, what is attributed to others, and whether a later index has assigned one composite formulation to more than one biblical verse.

Source contexts: Stromata 1.1.7.2; Stromata 4.6.41.2; Quis dives salvetur 24 (section); precise Greek location unresolved.

10. Pauline quotations: the clearest differences

The variation is not confined to Gospel sayings. Paul’s letters supply a series of useful comparisons because longer verbal overlaps often make the altered element easier to isolate. The following cases range from a changed object of knowledge to the reversal of two parties in a practical command.

Romans 14:3: the eater and the abstainer change places

Paedagogus 2.1.10.3 has the familiar arrangement: the eater is not to despise the non-eater, and the non-eater is not to judge the eater.

Ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω.

In Stromata 3.6.52.3, the supplied text reverses those assignments:

ὁ μὴ ἐσθίων τοίνυν τὸν ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ ἐσθίων τὸν μὴ ἐσθίοντα μὴ κρινέτω.

In one work the eater must not despise the abstainer; in the other the abstainer must not despise the eater. The judging clause is correspondingly reversed. This is a material difference in the distribution of the command, not merely a synonymous adjective or a missing introductory connective. The reversal is independently visible in the Stählin-based Greek transcription of the Stromata.

The general ethical concern remains compatible: neither work is authorizing food-based contempt and condemnation. That very compatibility makes the example valuable. A writer can preserve the practical point while reproducing the sentence differently. A stable moral purpose is therefore insufficient evidence for an invariant Pauline quotation.

The cause still needs a critical apparatus. A remembered reversal, an authorial adaptation, or a feature of transmission are different explanations. The textual difference itself is not removed by leaving its cause open.

Source contexts: Stromata 3.6.52.3; Paedagogus 2.1.10.3.

Ephesians 4:13: knowledge of God and knowledge of the Son of God

Stromata 4.21.132.1 gives:

τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ
“the knowledge of the Son of God”

Paedagogus 1.5.18.3 gives:

τῆς ἐπιγνώσεως τοῦ θεοῦ
“the knowledge of God”

The object of knowledge differs between the two quotations. Both retain the surrounding movement toward the perfect man and the fullness of Christ. This is therefore a particularly clear place to separate the continuity of an argument from the exact wording employed in it.

The knowledge-of-God form is not an inference drawn from an awkward English paraphrase. It appears in the supplied Greek and in the older ANF translation of the Paedagogus. The Son-of-God form appears in the Stromata Greek, including the Stählin-based transcription.

If the knowledge-of-God form appeared only in a disputed fragment, it would be easy to build a claim about its divergence from Clement’s Pauline text. The surviving continuous works already supply the counterexample. An authorial profile has to include both forms.

Source contexts: Stromata 4.21.132.1; Stromata 6.13.107.1; Stromata 7.2.10.1; Stromata 7.11.68.1; Stromata 7.14.84.2; Paedagogus 1.5.18.3.

Ephesians 4:21: Jesus and Christ Jesus

The surrounding Pauline exhortation supplies another controlled comparison. Stromata 3.4.28.2 has truth in Χριστῷ Ἰησοῦ, “Christ Jesus.” Paedagogus 3.3.17.2 has truth in τῷ Ἰησοῦ, “Jesus,” with the article.

The Christ title is present in one quotation and not reproduced in the other. The difference should remain visible even if it has little effect on the surrounding exhortation. An argument from the presence or absence of a Christological title in a short citation needs to allow for precisely this sort of variation.

Source contexts: Stromata 3.4.28.2; Paedagogus 3.3.17.2.

Ephesians 5:1: a word is added to the exhortation

Stromata 3.4.28.4 has the injunction to become imitators of God as beloved children. Paedagogus 3.12.94.4 adds φρόνιμοι, “prudent,” before imitators.

The exhortation acquires an additional descriptive term in the form presented by the Paedagogus. The added word may be an adaptation to the writer’s sentence rather than evidence for a longer Pauline manuscript. It is nevertheless part of the quotation as it stands, and it prevents an account of Clement’s habits that permits abbreviation but assumes he never adds or recasts.

Source contexts: Stromata 3.4.28.4; Paedagogus 3.12.94.4.

1 Corinthians 2:9: heart, mind, and a combined promise

The eye/ear/heart saying occurs repeatedly and offers an unusually broad sample. Several passages preserve its recognizable sequence with heart, καρδίαν. In Paedagogus 1.6.37.1, the statement uses νοῦν, “mind,” in a polemical question about other people’s claim to know the promise.

Quis dives 23.3 gives a fuller combination. It brings the promise into contact with the angels’ desire to look, language associated with 1 Peter 1:12, and expands the description of those for whom the good things have been prepared.

The material appears with a changed cognitive term and, elsewhere, as part of a combined scriptural promise. The context of the mind formulation matters: Clement is challenging a claim to knowledge, not simply copying a complete Pauline verse as an isolated lemma. The comparison shows why direct citation, remembered wording, argumentative framing, and scriptural combination need separate descriptions.

A mechanical list that calls all of these occurrences “1 Corinthians 2:9” is useful for finding them. It is inadequate as a statement of their verbal identity. The repeated reference is a starting point for collation, not its result.

Source contexts: Stromata 2.4.15.3; Stromata 4.22.135.3; Stromata 5.4.25.4; Stromata 5.6.40.1; Stromata 6.8.68.1; Paedagogus 1.6.37.1; Paedagogus 2.12.129.4; Paedagogus 3.12 (chapter); precise Greek location unresolved; Protrepticus 10.94.4; Protrepticus 12 (section); precise Greek location unresolved; Quis dives salvetur 23.3; Excerpta ex Theodoto 1.10.5.

The vice lists, the pedagogue, and the verb for love’s endurance

Other differences make the same point at a smaller scale. In the use of 1 Corinthians 5:11, Stromata gives a longer vice list, while the Paedagogus abbreviates and includes adulterer in its formulation. In 1 Corinthians 6:10, the order of theft and greed changes, and the Paedagogus explicitly replaces part of the sequence with an equivalent of “and whatever else accords with these.” An announced abbreviation is evidence about quotation practice; it is not evidence that the writer’s biblical manuscript lacked the omitted items.

For Galatians 3:24, Stromata 1.26.167.2 has the law became the pedagogue, ἐγένετο; Paedagogus 1.6.30.3 has has become, γέγονεν. The instructional relation remains recognizable while the tense changes.

For 1 Corinthians 13:8, Paedagogus 2.1.5.3 has love never falls, πίπτει; Quis dives 38.2 has never falls away, ἐκπίπτει. These are closely related verbs. Their difference is useful because it is ordinary. A model of authorship should accommodate the ordinary variation of its undisputed comparison material before treating an equivalent difference elsewhere as diagnostic.

The catalogue records these smaller changes alongside the stronger ones. They establish the texture of the writer’s practice. Their value is cumulative and comparative, rather than a claim that each one represents a separate Gospel or Pauline edition.

11. Quotation freedom is part of the evidence

A natural response is that ancient authors often quoted freely. Much of this variation may indeed be explained by memory, abbreviation, or adaptation to an argument. That explanation has consequences for the Secret Mark debate. The observed freedom must be included in the standard used to judge a disputed passage.

It would be inconsistent to explain a changed divine designation in an accepted work as ordinary freedom and then regard an equivalent change in a disputed work as intrinsically incompatible with the author. Different judgments may be justified, but the justification has to concern the relevant differences between the cases. The authenticity label cannot silently supply the explanation that the evidence is supposed to establish.

The same requirement applies to harmonization. If Gospel wording can be combined in Quis dives while the result is explicitly identified as Mark, then mixed-looking Gospel wording is not by itself outside the Clementine comparison range. The question becomes how a particular combination functions, how extensive it is, and what explanations are available for it.

There is also a limit on the opposite inference. A difference in a Clementine quotation cannot automatically be promoted into the reading of an otherwise unknown Gospel. The very freedom that prevents an easy argument against authorship also prevents an easy reconstruction of the source manuscript. Quotation form and exemplar reconstruction remain separate stages of the inquiry.

This is why the argument of this post concerns the stability assumed for “Clement.” The evidence requires a model with an observed range of behavior. It does not provide a license to turn every departure from a modern New Testament into a lost-book discovery.

A properly described comparison can therefore yield several different results: an exact overlap; an abbreviated quotation; a changed phrase; an explicit alternative assigned to another group; a combination of passages; or insufficient material to decide. Those are productive distinctions. Collapsing them into a binary Clementine/un-Clementine verdict loses the information on which an attribution argument depends.

12. The problem of the speaking voice

The evidence becomes still more complicated when interpretation, rather than wording alone, is used to reconstruct Clement’s beliefs. The title of a work or collection is not a substitute for identifying the speaker of a statement.

Stromata reports and disputes opponents. Its treatment of marriage and sexual ethics repeatedly introduces somebody else’s appeal to Scripture before answering it. A sentence quoted by an opponent remains evidence of the material Clement knows and discusses. It does not automatically become Clement’s own doctrinal affirmation.

Excerpta ex Theodoto makes the problem especially visible. It preserves mixed material associated with Theodotus and Valentinian teaching, together with passages whose precise attribution requires investigation. Some sections name the followers of Valentinus or Theodotus. The resulting collection cannot be treated as one uninterrupted confession by the author of the Paedagogus.

The adversary is the devil; the adversary is the flesh

In Stromata 4.14.95.2, the adversary of the on-the-way saying is explicitly said to be the devil, with the body identification rejected. Excerpta 3.52.1 explicitly calls the flesh the adversary and joins that explanation to Pauline language about the law warring against the mind.

The interpretive opposition is real. It is also evidence of the need to distinguish voices. It would be a poor argument to present the two statements as an uncomplicated personal contradiction by Clement. It would be equally poor to quote the body interpretation as a universal Clementine belief merely because it appears in a collection transmitted under his name.

The common Gospel coordinate consequently does not produce a common interpretation. The same saying is being handled through different frameworks. An argument about what Clement “must have meant” elsewhere has to identify which framework belongs to which passage and which speaker.

Source contexts: Stromata 4.14.95.2; Stromata 3.4 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 3.52.1.

Theodotus’s account of Christ’s emptying

A similar control appears in the material related to Philippians 2:7. The continuous works use emptying and the form of a slave in their own exhortatory and theological settings. Excerpta 2.35 explicitly connects an account of emptying beyond the Limit with Theodotus. The attribution is part of the evidence, not a detail to be removed when collecting Clementine parallels.

One could create a strikingly coherent theological portrait by selecting only the continuous works, or a strikingly different portrait by assembling all the explanatory statements in the excerpt collection. Neither portrait would adequately describe the relation between the documents unless the differences of attribution and function were retained.

This matters particularly for a disputed letter that quotes, distinguishes, and interprets Gospel material. The speaker of the letter, the Gospel passage it presents, the opponents whose claims it rejects, and the practices it describes are separate subjects of analysis. The same distinction already has to be made in the undisputed comparison corpus.

Source contexts: Paedagogus 3.1.2.2; Protrepticus 1.8.4; Excerpta ex Theodoto 1.19.5; Excerpta ex Theodoto 2.35.1.

13. The Clement preserved, excerpted, and lost

The corpus problem also concerns survival. Some substantial works remain continuous texts. Other material attributed to Clement survives only in fragments, reports, translations, and catenae. The Fragmenta is a collection of witnesses with different histories, not another continuous book written to stand beside the Stromata.

Fragment 1, attributed to the Hypotyposeis through Oecumenius, interprets the angels of 1 Corinthians 11:10 as righteous and virtuous people. Fragment 21 explains the many witnesses of 2 Timothy 2:2 as law and prophets. Those explanations may be important evidence. Their status as later transmitted attributions remains part of their importance. They cannot simply be counted as though another complete, independently preserved Clementine treatise repeated the same words.

The difficulty was visible long before the modern Secret Mark controversy. In Bibliotheca 109, Photius records serious objections to material he read under Clement’s name in the Hypotyposeis. He raises an authorship alternative: Clement himself or someone assuming his identity. The report is evidence of Photius’s judgment, not an automatic verification of every charge he makes. It shows an earlier reader already confronting a difficult relation between an authorial name, an accepted image of the author, and troubling attributed material. The Greek report is included in the supplied Clementine collection as Fragmenta 23, continuing onto PDF page 4.

Photius’s accusations include reducing the Son to a creature and treating the incarnation as an appearance. Those are his descriptions of the lost work; they are not conclusions established here about the historical Clement. His explicit alternative, the author himself or an impersonator, nevertheless makes the methodological problem unmistakable. A theological profile cannot be used as an unquestioned premise when the status and meaning of attributed theological evidence are precisely what require investigation.

The English reception adds a different kind of filter. The ANF editors printed Stromata III in Latin and expressly discussed their judgment that its content offended contemporary Christian taste. A reader depending on the English presentation consequently encounters a corpus whose accessibility was shaped by editorial decisions about sexual and religious propriety. That observation concerns reception, not an alteration of the ancient Greek. It is another reason to distinguish a familiar image of Clement from the documents available for studying him. ANF editorial introduction to Stromata III.

Loss and selection also affect the comparison baseline. The absence of a surviving complete treatise cannot be treated as knowledge of everything the author would have excluded from it. A profile built from what survives is an evidential reconstruction with limits. Those limits matter most when the profile is asked to rule out a document because it contains something not encountered in the selected surviving material.

14. The stable readings that belong in the comparison

The corpus also supplies stable formulations. Their inclusion makes it possible to distinguish actual variation from the mere expectation that every citation will be different.

Romans 7:12 is a strong example. The law is holy, and the commandment holy, just, and good, in the located Stromata and Paedagogus passages. The Paedagogus uses the adjectives in an argument resisting a division between divine goodness and justice. This is positive evidence of a recurring scriptural clause and a recognizable theological use.

Source contexts: Stromata 3.12.84.1; Stromata 4.3.11.1; Paedagogus 1.8.73.3; Quis dives salvetur 9 (section); precise Greek location unresolved.

For 2 Corinthians 5:7, walking by faith rather than sight agrees closely in the cited Stromata and Paedagogus passages. For 1 Thessalonians 2:7, both continuous works have ἤπιοι, gentle, in the relevant overlap. The Paedagogus makes its own play on gentleness and infancy. These agreements deserve to remain in a study that also records disagreement.

The conclusion is consequently a defined range, not universal disorder. Clement can repeat a short clause closely, preserve a distinctive shared form, shorten a longer quotation, combine scriptural phrases, or give a changed formulation. A useful attribution model must be able to describe that distribution rather than taking one selected behavior as the whole.

The same requirement applies to belief. Recurring theological commitments are meaningful evidence. Their existence does not make every utterance in every attributed collection the expression of one uniform position, and it does not fix the exact scriptural words through which a commitment will be expressed.

15. What follows for the Letter to Theodore

The disputed Letter to Theodore presents an account of Mark’s writing, a further Gospel intended for advanced readers, hostile misuse of that material, and the interpretation of quoted Gospel passages. Its attribution, provenance, handwriting, literary form, and relationship to the surviving works all require evidence. The comparison developed here addresses the last of those issues. Text of the attributed letter in Morton Smith’s translation.

The letter was excluded from the working corpus used to establish the citation profile. It is therefore possible to ask what the undisputed or separately qualified material permits before introducing the disputed document into the comparison. That order protects the argument from simply defining Clement by the very letter whose authorship is in question.

The first result is that non-identical Gospel wording is already present in the comparison corpus. A mixed-looking formulation, an altered divine designation, an adapted clause, or an unusual application requires investigation, but it is not automatically outside Clement’s observed behavior.

The second result is that a Gospel title does not settle the exact wording of the cited text. Quis dives explicitly identifies Mark while presenting wording that requires comparison with Matthew as well. A claim about Clement’s use of a Gospel must therefore examine the quoted material as well as its label.

The third result is that a quotation is not the same as an unqualified statement of the quoting author’s doctrine. The attributed letter distinguishes its own voice, the Gospel it quotes, and the opponents it describes. The continuous works and excerpt collections already demand those distinctions. Applying them to the letter is a consistent method, not a special exemption invented for it.

The fourth result concerns missing evidence. The surviving corpus is extensive, but incomplete and uneven. A claim that Clement never held, knew, or said something must distinguish an observed absence from a demonstration of incompatibility. The difference becomes decisive when the proposed exclusion depends on works that survive only through selected fragments or reports.

None of these results settles the letter’s authenticity. They change the standard of a particular argument about it. A conclusion of non-Clementine authorship needs to show that the relevant feature exceeds the range found in comparable material, after genre, quotation, speaker, and transmission have been addressed. An argument for authenticity also has to explain its comparisons rather than simply list resemblances.

The practical consequence is straightforward: the documents must control the profile. The profile cannot be granted an artificial stability and then used to exclude inconvenient evidence from consideration.

16. The complete verse-by-verse comparison catalogue

The following catalogue retains all 215 groups indexed under the same biblical verse in more than one work or collection. It also includes the separately labeled good-God comparison across Synoptic coordinates. Entries remain in canonical order. Related Gospel coordinates can refer to the same ancient occurrence, so they are not independent witnesses.

Bold emphasis is reserved for selected clear changes of wording discussed above and for a few further explicit formulations. Interpretive disagreements, abbreviated quotations, agreements, and cases without enough Greek remain visible without being promoted into manuscript variants. Source links open the supplied Greek PDF at the relevant page. Where a precise Greek locus remains unresolved, the source label says so.

The catalogue compares quoted overlap. It does not presume that the unquoted remainder of a verse was absent from a writer’s biblical text. Broad ranges and thematic references are consequently identified as such. This is especially important for entries whose common coordinate results from an editorial index rather than two complete ancient quotations.

Matthew

001. Matthew 3:7

Greek insufficient for collation. Both contexts invoke a brood of vipers. Paedagogus also says in the Gospel by John. That can name the Baptist as speaker and does not establish dependence on the Fourth Gospel. Greek wording remains unresolved.

Related coordinates or traditions: Luke 3:7.

Source contexts: Paedagogus 1.9 (chapter); precise Greek location unresolved; Protrepticus 1 (section); precise Greek location unresolved.

002. Matthew 3:11

Greek insufficient for collation. Stromata applies purifying fire to sinful souls. Eclogae quotes baptism with Spirit and fire and discusses the absence of literal fire baptism. Related spiritual exegesis is visible, but the two Greek quotations are not available here.

Related coordinates or traditions: Luke 3:16.

Source contexts: Stromata 7.6 (chapter); precise Greek location unresolved; Eclogae propheticae 25 (section); precise Greek location unresolved.

003. Matthew 3:12

Abbreviation / paraphrase. Paedagogus abbreviates the winnowing image to separation of wheat and chaff. Eclogae gives the fuller floor, granary, and unquenchable-fire formulation. These are compatible portions of the same image, not identical quotations.

Source contexts: Paedagogus 1.9.83.3; Eclogae propheticae 25.1.

004. Matthew 5:3

Abbreviation / paraphrase. Quis dives explicitly distinguishes spiritual poverty and says Matthew added in spirit. Stromata's brief poor beatitude does not reproduce the qualification. This is abbreviation and an explicit comparison of forms, not proof of one uniform Gospel wording.

Related coordinates or traditions: Luke 6:20.

Source contexts: Stromata 2.5 (chapter); precise Greek location unresolved; Quis dives salvetur 17.5; Quis dives salvetur 17 (section); precise Greek location unresolved.

005. Matthew 5:6

Quis dives has righteousness “of God”; the Eclogae occurrence gives righteousness without reproducing those added words.

Wording differs. Both passages bless hunger and thirst for righteousness. Quis dives 17.5 has righteousness of God, whereas Eclogae 14.4 has righteousness without of God. The added phrase is visible in the full Greek context.

Source contexts: Quis dives salvetur 17.5; Eclogae propheticae 14.4.

006. Matthew 5:8

Agreement in quoted overlap. The full blessed are the pure in heart clause agrees in Stromata 2.11.50.2 and Excerpta 1.11.1. Other uses abbreviate it. Stromata 2.20 includes a cited Valentinian account of the heart, which must not be counted as an unqualified authorial statement.

Source contexts: Stromata 2.11.50.2; Stromata 4.6.39.2; Stromata 5.1.7.7; Stromata 2.20 (chapter); precise Greek location unresolved; Stromata 6.14 (chapter); precise Greek location unresolved; Stromata 7.3 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.11.1.

007. Matthew 5:9

The sons-of-God outcome is attached to the persecuted in Stromata 4.6.41.2; the familiar peacemaker form appears at 1.1.7.2. Further alternatives are expressly assigned to others.

Wording differs. Stromata 1.1.7.2 names peacemakers. At 4.6.41.2 the supplied text attaches sons of God to those persecuted for righteousness, then reports further forms used by people altering the Gospels. Preserve the conflation and the explicitly attributed alternatives separately.

Related coordinates or traditions: Matthew 5:10; Matthew 5:11.

Source contexts: Stromata 1.1.7.2; Stromata 4.6.41.2; Quis dives salvetur 24 (section); precise Greek location unresolved.

008. Matthew 5:13

Abbreviation / paraphrase. The salt of the earth phrase recurs. Paedagogus adapts it to we; Quis dives calls the elect salt; Stromata restricts who merits the description. Pronoun and application change without a contrary claim about the saying.

Source contexts: Stromata 1.8 (chapter); precise Greek location unresolved; Paedagogus 3.11.82.4; Quis dives salvetur 36.1.

009. Matthew 5:14

Agreement in quoted overlap. The light of the world phrase is shared. Quis dives gives it as a designation of the elect; Excerpta places it within its light teaching. Agreement in the phrase does not establish agreement in the whole interpretation.

Source contexts: Quis dives salvetur 36.1; Excerpta ex Theodoto 1.9.3.

010. Matthew 5:16

Wording differs. Stromata's translation contexts have let your good works or your works shine. Excerpta has let your light shine and develops light terminology. The object differs. The unresolved Stromata Greek prevents treating the English formulation as a certified Greek variant.

Source contexts: Stromata 3.4 (chapter); precise Greek location unresolved; Stromata 4.23–26 (chapters); precise Greek location unresolved; Excerpta ex Theodoto 1.3.1; Excerpta ex Theodoto 2.41.3.

011. Matthew 5:25

Abbreviation / paraphrase. Stromata 4.14.95.2 explicitly says the adversary is not the body but the devil. Excerpta 3.52.1 explicitly calls the flesh the adversary. This is a demonstrable opposition between interpretations. The mixed Excerpta voice prevents a simple contradiction within Clement's own teaching.

Related coordinates or traditions: Luke 12:58; Romans 7:23.

Source contexts: Stromata 4.14.95.2; Stromata 3.4 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 3.52.1.

012. Matthew 5:28

Wording differs. The wording ranges from looking in desire to looking at a woman in order to desire. Paedagogus and Protrepticus give shorter formulations. The ethical emphasis on desire is compatible, but Stromata 4.18 reports a self-styled Gnostic's interpretation rather than simply adopting it.

Source contexts: Stromata 3.2.8.5; Stromata 3.14.94.3; Stromata 2.11 (chapter); precise Greek location unresolved; Stromata 2.14 (chapter); precise Greek location unresolved; Stromata 2.15 (chapter); precise Greek location unresolved; Stromata 3.11 (chapter); precise Greek location unresolved; Stromata 4.18 (chapter); precise Greek location unresolved; Stromata 7.13 (chapter); precise Greek location unresolved; Paedagogus 3.5 (chapter); precise Greek location unresolved; Protrepticus 10 (section); precise Greek location unresolved.

013. Matthew 5:44

Abbreviation / paraphrase. The contexts emphasize prayer for persecutors, enemies, or those mistreating us. The full Stromata formula is longer than the brief invocations elsewhere. Several Greek loci remain unresolved, so omissions cannot be assigned to Clement's Gospel text.

Related coordinates or traditions: Luke 6:27; Luke 6:28.

Source contexts: Stromata 4.14.95.1; Stromata 7.14 (chapter); precise Greek location unresolved; Paedagogus 1.8 (chapter); precise Greek location unresolved.

014. Matthew 5:45

Abbreviation / paraphrase. Rain on just and unjust is stable in the located Greek. Paedagogus identifies the good Father as Creator. Stromata sometimes paraphrases sun and rain, so the collected contexts do not support a fixed full quotation.

Source contexts: Stromata 4.14.95.1; Stromata 5.3.18.7; Stromata 6.3.29.2; Stromata 7.14 (chapter); precise Greek location unresolved; Paedagogus 1.8.72.3; Excerpta ex Theodoto 1.9.3.

015. Matthew 6:19

Abbreviation / paraphrase. Stromata prohibits storing treasure on earth. Quis dives uses the positive command to acquire treasure in heaven, with the same moth, decay, and thieves imagery. The commands concern opposite locations and are complementary.

Related coordinates or traditions: Matthew 6:20; Luke 12:33.

Source contexts: Stromata 3.6.56.2; Stromata 3.12.86.3; Stromata 4.6.33.4; Quis dives salvetur 13.3.

016. Matthew 6:21

Greek insufficient for collation. Stromata's English has mind and treasure in a reversed formulation. The Protrepticus excerpt concerns treasure protected from moth and thief, closer to Matthew 6:19–20. The latter is a thematic association, not a second quotation of 6:21.

Related coordinates or traditions: Matthew 6:19; Matthew 6:20.

Source contexts: Stromata 7.12 (chapter); precise Greek location unresolved; Protrepticus 10 (section); precise Greek location unresolved.

017. Matthew 6:25

Wording differs. The two Greek contexts agree on food, body, and the superiority of life to food. Stromata has what you put around yourselves, while Paedagogus has what you put on. The same passage is freely worded.

Related coordinates or traditions: Luke 12:22; Luke 12:23.

Source contexts: Stromata 4.6.34.5; Paedagogus 2.10bis.102.3–4.

018. Matthew 6:30

Allusion / narrative reference. Paedagogus quotes the grass and little-faith saying. The Stromata association invokes little faith in a discussion of denial. It supplies no second full quotation of the grass clause.

Source contexts: Stromata 4.7 (chapter); precise Greek location unresolved; Paedagogus 2.10bis.103.1.

019. Matthew 6:32

Abbreviation / paraphrase. The Father's knowledge of human need recurs. Paedagogus's excerpt centers on the nations seeking necessities and Eclogae combines seeking the kingdom with the Father's knowledge. These are adjacent clauses, not identical verse-length quotations.

Related coordinates or traditions: Luke 12:30; Luke 12:31.

Source contexts: Stromata 4.6.34.6; Paedagogus 2.10 (chapter); precise Greek location unresolved; Eclogae propheticae 12 (section); precise Greek location unresolved.

020. Matthew 6:33

“Kingdom of the heavens” and “kingdom of God” appear with different accompanying qualifications.

Wording differs. Stromata and Paedagogus have first and kingdom of the heavens. Stromata also includes righteousness. Eclogae has seek and care for the kingdom of God. The sequence, object, and added qualifications vary. The great-things saying is a related agraphon, not an exact second text of this verse.

Related coordinates or traditions: Luke 12:31; Agraphon: ask for the great things.

Source contexts: Stromata 4.6.34.6; Stromata 1.24 (chapter); precise Greek location unresolved; Paedagogus 2.12.120.2; Eclogae propheticae 12.2.

021. Matthew 7:7

Wording differs. Ask, seek, and knock are shortened, reordered, and changed from imperatives to the one asking or knocking in Paedagogus. Stromata 8.1.1.2 orders seek, knock, ask. The promise is stable, while the complete formulation is not.

Related coordinates or traditions: Matthew 7:8; Luke 11:9.

Source contexts: Stromata 3.7.57.3; Stromata 5.3.16.7; Stromata 8.1.1.2; Stromata 1.11 (chapter); precise Greek location unresolved; Stromata 2.20 (chapter); precise Greek location unresolved; Stromata 5.1 (chapter); precise Greek location unresolved; Paedagogus 3.6.36.3.

022. Matthew 7:21

Stromata has “kingdom of God”; Quis dives has “kingdom of the heavens.”

Wording differs. Stromata 7.12.74.8 has kingdom of God. Quis dives 29.6 has kingdom of the heavens. Stromata 7.16.104.4 blends the Lord, Lord question with doing the Father's will. The ethical demand agrees while the formulation varies.

Related coordinates or traditions: Luke 6:46.

Source contexts: Stromata 7.12.74.8; Stromata 7.16.104.4; Quis dives salvetur 29.6.

023. Matthew 8:22

Abbreviation / paraphrase. Stromata gives the burial saying to Philip and explains a moral rising from the tomb. Paedagogus uses burying their dead of people already dead to God. The latter is a brief application, and does not independently attest the name Philip.

Related coordinates or traditions: Luke 9:60.

Source contexts: Stromata 3.4.25.3; Paedagogus 3.11 (chapter); precise Greek location unresolved.

024. Matthew 9:13

Agreement in quoted overlap. The mercy rather than sacrifice formula agrees at the level shown. Stromata calls it prophetic and the wording is also Hosea 6:6. These occurrences cannot establish unique dependence on Matthew.

Source contexts: Stromata 4.6.38.2; Quis dives salvetur 39 (section); precise Greek location unresolved.

025. Matthew 9:29

Greek insufficient for collation. According to faith is shared in the translation contexts and the short Excerpta phrase. The clause is too short, and the Greek evidence too incomplete, to establish one complete wording or a shared reading peculiar to a Gospel.

Source contexts: Stromata 2.11 (chapter); precise Greek location unresolved; Paedagogus 1.6 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.9.1.

026. Matthew 10:16

Allusion / narrative reference. Stromata and Paedagogus use serpent and dove imagery. Fragment 55 interprets prudent wrongdoing and prudent beneficence rather than preserving a full verse. The lemma's attribution belongs to the catena witness.

Source contexts: Stromata 7.13 (chapter); precise Greek location unresolved; Paedagogus 1.5 (chapter); precise Greek location unresolved; Fragmenta 55.

027. Matthew 10:23

Abbreviation / paraphrase. Stromata quotes flight from persecution and the catena fragment defends flight as obedience and mercy toward persecutors. These applications are compatible. The fragment is a later witness, not a second surviving continuous work.

Source contexts: Stromata 4.10.76.1; Fragmenta 56.

028. Matthew 10:41

Wording differs. Stromata quotes prophet and righteous person in separate clauses. Quis dives combines them into one righteous person or prophet clause and reverses the order. This is a clear compression of the saying.

Source contexts: Stromata 4.6.36.4; Quis dives salvetur 31.4.

029. Matthew 11:4

Range or reference only. The supplied Stromata translation context concerns the violent taking the kingdom, not reporting the healings to John. Paedagogus supplies the healing list. The Stromata coordinate needs checking and is not evidence of inconsistent quotation.

Related coordinates or traditions: Matthew 11:12.

Source contexts: Stromata 6.17 (chapter); precise Greek location unresolved; Paedagogus 1.10.90.2.

030. Matthew 11:12

Abbreviation / paraphrase. Both contexts invoke forceful possession of the kingdom. Quis dives contrasts it with sleeping and laziness. The Stromata Greek remains unresolved, so only the broad application can be compared.

Source contexts: Stromata 5.3 (chapter); precise Greek location unresolved; Quis dives salvetur 21.3.

031. Matthew 11:19

Wording differs. Stromata gives eating and drinking and calls the Son of Man a friend of tax collectors and sinner in the supplied Greek. Paedagogus has a shorter tax-collectors-friend formula. The accusation is stable but its wording and extent differ.

Source contexts: Stromata 3.6.52.4; Paedagogus 2.2.32.4.

032. Matthew 11:27

The saying appears with ἔγνω, “knew,” and ἐπιγινώσκει, “knows,” as well as shortened God/Father formulations.

Wording differs. Stromata 1.28.178.2 and 5.13.85.1 use aorist knew, as do Paedagogus 1.5.20.2 and Protrepticus 1.10.3. Quis dives 8.1 uses present knows. God replaces Father in two shortened forms. Excerpta 1.7 gives a distinct emanation interpretation. One fixed Clementine wording is not supported.

Related coordinates or traditions: Luke 10:22.

033. Matthew 11:28

Abbreviation / paraphrase. The invitation and promise of rest agree in the located Paedagogus and Protrepticus Greek. Stromata's translation presents a yoke paraphrase spanning the neighboring verses, not another full quotation of 11:28.

Related coordinates or traditions: Matthew 11:29; Matthew 11:30.

Source contexts: Stromata 2.5 (chapter); precise Greek location unresolved; Paedagogus 1.10.91.2; Protrepticus 12.120.5.

034. Matthew 11:29

Abbreviation / paraphrase. Protrepticus supplies the fuller take my yoke and learn formula. Stromata abbreviates and combines the yoke with the description gentle and not burdensome. Do not infer deletion of the unquoted clauses.

Related coordinates or traditions: Matthew 11:30.

Source contexts: Stromata 5.5.30.3; Stromata 2.5 (chapter); precise Greek location unresolved; Protrepticus 12.120.5.

035. Matthew 11:30

Wording differs. Stromata 5.5.30.3 calls the yoke gentle and not burdensome, using abares. Protrepticus 12.120.5 keeps the separate yoke and burden clauses, with elaphron for light. The invitation is compatible, but the wording is adapted.

Source contexts: Stromata 5.5.30.3; Stromata 2.5 (chapter); precise Greek location unresolved; Protrepticus 12.120.5.

036. Matthew 12:37

Greek insufficient for collation. Paedagogus's English gives justification and condemnation by speech. The Stromata excerpt discusses righteousness and saving discourse without reproducing the paired clauses. This is not a complete Greek collation.

Source contexts: Stromata 1.10 (chapter); precise Greek location unresolved; Paedagogus 2.6 (chapter); precise Greek location unresolved.

037. Matthew 13:31

Allusion / narrative reference. Paedagogus applies the mustard seed to the Lord or word. Excerpta applies it to the spiritual seed. Fragment 54 develops the tree as the worldwide church. Related imagery has different referents, and the collection and catena voices remain distinct.

Related coordinates or traditions: Luke 13:19.

Source contexts: Paedagogus 1.11 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.1.3; Fragmenta 54.

038. Matthew 13:32

Allusion / narrative reference. Excerpta's parent range includes only the mustard-seed image in the supplied context. Fragment 54 discusses the tree, church, birds, angels, and souls. The range overlap is not a second full quotation of verse 32.

Related coordinates or traditions: Luke 13:19.

Source contexts: Excerpta ex Theodoto 1.1.3; Fragmenta 54.

039. Matthew 13:33

Abbreviation / paraphrase. Stromata quotes the woman, leaven, and three measures. Excerpta uses leaven as a figure for unifying divided kinds in its seed teaching. The shared image does not imply identical exegesis.

Related coordinates or traditions: Luke 13:21.

Source contexts: Stromata 5.12.80.8; Excerpta ex Theodoto 1.1.3.

040. Matthew 15:11

Abbreviation / paraphrase. The opening not what enters the mouth defiles a person agrees. Stromata continues the outgoing-mouth contrast. Paedagogus shifts directly into an explanation about intemperance. Its unquoted continuation cannot be treated as a different Gospel reading.

Source contexts: Stromata 2.11.50.2; Paedagogus 2.1.16.3.

041. Matthew 17:5

Allusion / narrative reference. Paedagogus's English cites the beloved Son and hear him. Excerpta narrates the transfiguration as revelation for the church. The latter supplies narrative interpretation rather than a complete competing version of the heavenly voice.

Source contexts: Paedagogus 1.11 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.4.1.

042. Matthew 18:3

Wording differs. Paedagogus has turn and become like these children. Stromata gives converted/becoming and shorter become-like-children forms. The childlikeness requirement agrees; grammar, demonstrative, and quotation length vary.

Source contexts: Stromata 4.25.160.2; Stromata 5.1.13.4; Stromata 5.5 (chapter); precise Greek location unresolved; Paedagogus 1.5.12.4.

043. Matthew 18:10

Abbreviation / paraphrase. Quis dives gives the warning and the angels seeing the Father's face. Excerpta repeatedly abbreviates and interprets the face as the Son and the little ones as elect. The common saying and the developed interpretation should be recorded separately.

Source contexts: Stromata 5.14 (chapter); precise Greek location unresolved; Quis dives salvetur 31.1; Excerpta ex Theodoto 1.10.6; Excerpta ex Theodoto 1.11.1; Excerpta ex Theodoto 1.23.4.

044. Matthew 19:21

Abbreviation / paraphrase. Stromata and Paedagogus share sell, give to the poor, and follow. Quis dives discusses perfection and quotes its Mark-labeled narrative with the Matthean perfection clause. Different selected clauses do not establish different complete copies.

Related coordinates or traditions: Mark 10:21.

Source contexts: Stromata 4.6.28.6; Paedagogus 2.3.36.2; Quis dives salvetur 10.1.

045. Matthew 19:24

Greek insufficient for collation. Stromata has a camel through a needle's opening and a rich man. Quis dives's English gives the same comparison. Its precise Greek clause should be collated through the Mark-labeled narrative rather than inferred from the English introduction.

Related coordinates or traditions: Mark 10:25.

Source contexts: Stromata 2.5.22.3; Quis dives salvetur 2 (section); precise Greek location unresolved.

046. Matthew 20:21

Range or reference only. The excerpts give mountain-removing faith and right/left judgment language rather than a clear double citation of the mother's request. This indexed overlap cannot support a textual-consistency judgment.

Source contexts: Stromata 7.12 (chapter); precise Greek location unresolved; Paedagogus 1.8 (chapter); precise Greek location unresolved.

047. Matthew 22:13

Allusion / narrative reference. Paedagogus quotes outer darkness and weeping. Excerpta's parent range discusses wedding garments and classes of saved beings without reproducing the outer-darkness clause. This is narrative/range association.

Source contexts: Paedagogus 1.10.91.1; Excerpta ex Theodoto 3.61.8.

048. Matthew 22:21

Abbreviation / paraphrase. Paedagogus quotes the Caesar/God command and adapts it to practice. Excerpta expounds image, inscription, and ownership through sealing and the believer. The narrative connection is clear; a full identical command is not quoted in both.

Related coordinates or traditions: Mark 12:17; Luke 20:25.

Source contexts: Paedagogus 2.1.14.1; Paedagogus 3.12.91.3; Excerpta ex Theodoto 4.86.1.

049. Matthew 22:30

Range or reference only. Stromata quotes not marrying, while the Paedagogus excerpt speaks of marrying in this world, closer to Luke 20:34. The apparent opposite statements refer to different ages and are not a contradiction.

Related coordinates or traditions: Luke 20:34; Luke 20:35.

Source contexts: Stromata 3.6.47.3; Paedagogus 2.10 (chapter); precise Greek location unresolved.

050. Matthew 22:37

Wording differs. Paedagogus quotes heart, soul, and strength. Quis dives 27.3 has soul and power in its shorter formulation. The command to love God agrees; the list and vocabulary of capacities vary.

Related coordinates or traditions: Mark 12:30; Luke 10:27.

Source contexts: Paedagogus 1.7.59.2; Paedagogus 3.12.88.1; Quis dives salvetur 27.3.

051. Matthew 22:39

Agreement in quoted overlap. Love your neighbor as yourself agrees in the quoted overlap of Paedagogus 3.12.88.1 and Quis dives 28.1. The surrounding rankings and exposition differ without changing this command.

Related coordinates or traditions: Luke 10:27.

Source contexts: Paedagogus 3.12.88.1; Quis dives salvetur 28.1.

052. Matthew 23:9

Greek insufficient for collation. The translation index groups father, teacher, and master sayings from Matthew 23:8–10. The father prohibition agrees in the Stromata III and Eclogae contexts, but teacher/master entries must not be counted as variants of father without Greek verification.

Related coordinates or traditions: Matthew 23:8; Matthew 23:10.

Source contexts: Stromata 2.4 (chapter); precise Greek location unresolved; Stromata 3.12 (chapter); precise Greek location unresolved; Stromata 6.7 (chapter); precise Greek location unresolved; Eclogae propheticae 20 (section); precise Greek location unresolved.

053. Matthew 23:37

Abbreviation / paraphrase. Stromata gives the Jerusalem address and gathering wish. Paedagogus separately uses the hen-and-chicks image and the killing-prophets address. These are compatible selected portions of the lament, not full identical quotations.

Related coordinates or traditions: Luke 13:34.

Source contexts: Stromata 1.5.29.4; Paedagogus 1.5.14.4; Paedagogus 1.9.79.2.

054. Matthew 25:10

Allusion / narrative reference. Excerpta alludes to wise virgins entering prepared goods. The Stromata excerpt does not supply an aligned entry clause. Neither a uniform verse reading nor a contradiction follows.

Source contexts: Stromata 6.14 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 4.86.3.

055. Matthew 25:34

Agreement in quoted overlap. The blessing and inheritance of the kingdom prepared from the world's foundation agree in Paedagogus and Quis dives. The latter retains the fuller address of my Father.

Source contexts: Paedagogus 3.12.93.4; Quis dives salvetur 30.2.

056. Matthew 25:35

Wording differs. Paedagogus and Stromata 2.16 use gave me to eat. Stromata 3.6.54.3 uses fed/satisfied me. The practical identification of care for others with service to Christ agrees, but the feeding verb changes.

Source contexts: Stromata 2.16.73.1; Stromata 3.6.54.3; Paedagogus 3.12.93.4.

057. Matthew 25:36

Abbreviation / paraphrase. The naked-and-clothed clause agrees. Paedagogus continues with sickness and prison while the supplied Stromata quotation moves to the least-of-these saying. Abbreviation does not attest missing Gospel verses.

Source contexts: Stromata 3.6.54.3; Paedagogus 3.12.93.4.

058. Matthew 25:40

Wording differs. The same identification with the least is repeated. Stromata 2.16 has a perfect have done formulation; Stromata 3.6 and Paedagogus use did. The practical sense is stable across changes of tense and wording.

Source contexts: Stromata 2.16.73.1; Stromata 3.6.54.3; Paedagogus 3.4.30.4.

Mark

059. Mark 1:7

Abbreviation / paraphrase. The unworthy-to-loosen-the-sandal saying recurs. Paedagogus gives the Greek as indirect speech about John; Stromata has an unresolved English citation. The overlap cannot establish a verbatim full verse.

Related coordinates or traditions: Luke 3:16.

Source contexts: Stromata 5.8 (chapter); precise Greek location unresolved; Paedagogus 2.11.117.4.

060. Mark 10:17

Range or reference only. Quis dives provides the rich man's actual question. The Stromata English anchor describes his having kept commands and the sell-and-give instruction. It associates the episode, not necessarily the wording of verse 17.

Related coordinates or traditions: Matthew 19:16; Mark 10:17-31.

Source contexts: Stromata 3.6 (chapter); precise Greek location unresolved; Quis dives salvetur 4.5.

061. Mark 10:18

“The one God” in Quis dives is compared with “my Father in the heavens” in the corresponding Paedagogus saying.

Wording differs. Corresponding Synoptic sayings are compared separately here. Quis dives 4.5 has no one good except the one God. Paedagogus 1.8.72.2, indexed under Matthew 19:17, has no one good except my Father in the heavens. These are corresponding Synoptic sayings rather than two records indexed under the same verse. The differing subject formulation is explicit.

Related coordinates or traditions: Matthew 19:17; Luke 18:19.

Source contexts: Quis dives salvetur 4.5; Paedagogus 1.8.72.2.

062. Mark 10:23

Greek insufficient for collation. Quis dives quotes the wealth/kingdom warning. The Stromata excerpt stops at a Pythagorean maxim, so its precise Greek use of this verse is not established by the stored context.

Source contexts: Stromata 5.5 (chapter); precise Greek location unresolved; Quis dives salvetur 4.5; Quis dives salvetur 4.8.

063. Mark 12:17

Abbreviation / paraphrase. The command is located in Paedagogus. Excerpta interprets the coin's image and inscription through belonging to God and sealing. That is a narrative/exegetical parallel, not a second full wording of the command.

Related coordinates or traditions: Matthew 22:21; Luke 20:25.

Source contexts: Paedagogus 3.12.91.3; Excerpta ex Theodoto 4.86.1.

Luke

064. Luke 3:7

Greek insufficient for collation. Both translation contexts invoke a brood of vipers. The short formula is shared by Matthew and Luke, and does not fix the Gospel source. The Greek remains unresolved in these index entries.

Related coordinates or traditions: Matthew 3:7.

Source contexts: Paedagogus 1.9 (chapter); precise Greek location unresolved; Protrepticus 1 (section); precise Greek location unresolved.

065. Luke 3:16

Abbreviation / paraphrase. The sandal-unworthiness saying appears as indirect Greek speech in Paedagogus. Other index associations concern spiritual fire. These are different clauses of the larger Baptist saying and should not be forced into a full-verse collation.

Related coordinates or traditions: Matthew 3:11; Mark 1:7.

Source contexts: Stromata 5.8 (chapter); precise Greek location unresolved; Stromata 7.6 (chapter); precise Greek location unresolved; Paedagogus 2.11.117.4.

066. Luke 3:22

Allusion / narrative reference. Excerpta reports several schools' explanations of the dove. Fragment 57 gives a later catena exposition of the baptism. These are source-attributed interpretations, not two verbatim versions of the heavenly voice.

Source contexts: Excerpta ex Theodoto 1.16.1; Fragmenta 57.

067. Luke 6:29

Agreement in quoted overlap. Paedagogus 3.12.92.3 and Protrepticus 10.108.5 agree in offer the other cheek. Paedagogus continues into the garment clause. The shared wording is a clear example of a stable quoted segment.

Source contexts: Paedagogus 3.12.92.3; Protrepticus 10.108.5.

068. Luke 6:30

Greek insufficient for collation. The giving-to-every-asker command appears in Stromata inside the reported encounter of a follower of Prodicus with a woman. Quis dives invokes the command for giving. The same text can be quoted by an opponent and by Clement without endorsing the opponent's application.

Source contexts: Stromata 3.4.27.3; Quis dives salvetur 31 (section); precise Greek location unresolved.

069. Luke 6:36

Wording differs. Stromata 2.19.100.4 adds merciful and heavenly to the compassionate-Father formula. Paedagogus 1.8.72.2 has become compassionate as your Father is compassionate. The injunction agrees while modifiers differ.

Source contexts: Stromata 2.19.100.4; Paedagogus 1.8.72.2.

070. Luke 6:46

Wording differs. Stromata 4.7, 7.18, and Quis dives preserve why call me Lord, Lord and not do what I say. Stromata 7.16 substitutes doing my Father's will. That is a Matthean/Lukan blend, with compatible ethical force.

Related coordinates or traditions: Matthew 7:21.

Source contexts: Stromata 4.7.43.3; Stromata 7.16.104.4; Stromata 7.18.110.1; Quis dives salvetur 29.6.

071. Luke 10:19

Wording differs. Stromata orders serpents then scorpions. Excerpta reverses them, adds its baptismal framework, and identifies them as evil powers. The power-over-evil image agrees but the order and explanatory setting differ.

Source contexts: Stromata 4.6.26.5; Excerpta ex Theodoto 4.76.2.

072. Luke 10:22

Wording differs. The saying is linked to the Matthew 11:27 group. Located forms include aorist knew and God rather than Father. Paedagogus has additional shortened references; Excerpta develops an emanation account. The exact clauses must be compared separately, not reduced to one formula.

Related coordinates or traditions: Matthew 11:27.

Source contexts: Stromata 5.13.85.1; Stromata 7.18.109.5; Paedagogus 1.5.20.2; Paedagogus 1.8 (chapter); precise Greek location unresolved; Paedagogus 1.9 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.7.1.

073. Luke 10:27

Wording differs. Neighbor as yourself agrees. The love-God clause varies from heart in Stromata to heart/soul/strength in Paedagogus and soul/power in Quis dives. This is a stable command with a variable list, not uniform verbatim citation.

Related coordinates or traditions: Matthew 22:37; Matthew 22:39.

Source contexts: Stromata 2.15.71.1; Stromata 4.3.10.3; Paedagogus 3.12.88.1; Quis dives salvetur 27.3.

074. Luke 12:19

Agreement in quoted overlap. The stored Greek agrees on many goods laid up for many years and eat, drink. Paedagogus retains rejoice as well. The excerpts illustrate different lengths of the same rich-fool speech.

Source contexts: Stromata 3.6.56.3; Paedagogus 2.12.125.2.

075. Luke 12:20

Wording differs. Both works retain the demand for the soul this night. Stromata varies word order and the possessive in two uses. Paedagogus's context is shorter. The warning agrees while the wording is flexible.

Source contexts: Stromata 3.6.56.3; Stromata 4.6.34.3; Paedagogus 2.12.125.2.

076. Luke 12:22

Wording differs. The food/body injunction agrees, but Stromata uses put around yourselves and Paedagogus put on in the clothing clause. The same wording is also indexed under Matthew. These are parallel references to one occurrence.

Related coordinates or traditions: Matthew 6:25.

Source contexts: Stromata 4.6.34.5; Paedagogus 2.10bis.102.3–4.

077. Luke 12:23

Agreement in quoted overlap. Life is more than food and the body more than clothing agrees in the located Greek. A stray syllable in the Paedagogus transcription is a source-text defect and should not be promoted into a textual variant.

Related coordinates or traditions: Matthew 6:25.

Source contexts: Stromata 4.6.34.6; Paedagogus 2.10bis.102.3–4.

078. Luke 12:58

Abbreviation / paraphrase. The adversary-on-the-way saying is adapted in both contexts. For interpretation, Stromata 4.14.95.2 expressly rejects the body identification found in Excerpta 3.52.1. Mixed voices, rather than two unqualified authorial positions, are involved.

Related coordinates or traditions: Matthew 5:25; Romans 7:23.

Source contexts: Stromata 3.4.36.1; Excerpta ex Theodoto 3.52.1.

079. Luke 13:19

Allusion / narrative reference. The mustard-seed image is applied to the word in Paedagogus and the spiritual seed in Excerpta. Neither stored excerpt supplies a second full Lukan tree-and-birds text.

Related coordinates or traditions: Matthew 13:31; Matthew 13:32.

Source contexts: Paedagogus 1.11 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.1.3.

080. Luke 13:21

Abbreviation / paraphrase. Stromata's fuller leaven quotation has kingdom of the heavens, while Excerpta uses leaven as an interpretive image. Their shared reference coordinate does not turn the Excerpta allusion into a full Lukan quotation.

Related coordinates or traditions: Matthew 13:33.

Source contexts: Stromata 5.12.80.8; Excerpta ex Theodoto 1.1.3.

081. Luke 13:34

Abbreviation / paraphrase. The stored occurrences quote different sections of the Jerusalem lament. Stromata includes gathering the children and Paedagogus the killing of prophets. They are compatible, but do not permit a full verse-length comparison.

Related coordinates or traditions: Matthew 23:37.

Source contexts: Stromata 1.5.29.4; Paedagogus 1.9.79.2.

082. Luke 14:11

Agreement in quoted overlap. The Greek sentence the one humbling himself will be exalted is identical after accent/case normalization in Stromata 2.22.132.1 and Paedagogus 3.12.92.1. This is positive agreement in a complete short clause.

Source contexts: Stromata 2.22.132.1; Paedagogus 3.12.92.1.

083. Luke 14:26

Greek insufficient for collation. The translation contexts vary the family list and sometimes combine the command with cross-bearing. Stromata III introduces an opponent's appeal to the saying. Quis dives applies the hatred to obstructive attachments. Greek is needed for a precise list collation.

Related coordinates or traditions: Luke 14:27.

Source contexts: Stromata 3.15 (chapter); precise Greek location unresolved; Stromata 7.12 (chapter); precise Greek location unresolved; Quis dives salvetur 22 (section); precise Greek location unresolved.

084. Luke 14:27

Wording differs. Excerpta 2.42.3 ends its cross-bearing saying with is not my brother. The Stromata translation gives the cross sign but not that ending. Compare the Matthew 10:38 and Luke 14:27 parallels separately; brother is a real formulation in Excerpta, not automatically Clement's own Gospel reading.

Related coordinates or traditions: Matthew 10:38.

Source contexts: Stromata 7.12 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 2.42.3.

085. Luke 15:10

Greek insufficient for collation. The Stromata translation says joy before the Father when a sinner is saved. The Quis dives excerpt preserves mercy/repentance context without the full joy saying. This does not establish identical wording or a conflicting Greek reading.

Source contexts: Stromata 2.15 (chapter); precise Greek location unresolved; Quis dives salvetur 39 (section); precise Greek location unresolved.

086. Luke 20:25

Abbreviation / paraphrase. Paedagogus gives the Caesar/God command. Excerpta discusses ownership, image, and sealing from the coin episode. The latter is a narrative interpretation rather than a full second quotation of verse 25.

Related coordinates or traditions: Matthew 22:21; Mark 12:17.

Source contexts: Paedagogus 3.12.91.3; Excerpta ex Theodoto 4.86.1.

087. Luke 20:34

Greek insufficient for collation. Both contexts associate marriage with this age and distinguish the other age. The Paedagogus quotation is available here only in translation; the Greek clause and its continuation require separate collation.

Related coordinates or traditions: Matthew 22:30.

Source contexts: Stromata 3.12.87.3; Paedagogus 1.4 (chapter); precise Greek location unresolved.

John

088. John 1:1

The Word is πρὸς τὸν θεόν, “with God,” in Protrepticus, and ἐν τῷ θεῷ, “in God,” in Paedagogus.

Wording differs. Protrepticus and Excerpta have the Word was with God, using pros ton theon. Paedagogus 1.8.62.4 gives the Word was in God, using en toi theoi, in an adapted formulation. Agreement in the Logos teaching does not entail identical wording.

Source contexts: Paedagogus 1.8.62.4; Protrepticus 1.6.3; Excerpta ex Theodoto 1.6.1; Excerpta ex Theodoto 1.19.2.

089. John 1:3

Wording differs. Stromata and Paedagogus repeatedly preserve all things through him and nothing apart from him, with paraphrastic changes. Excerpta also brings what has come into being into the life clause and supplies its own interpretations. Punctuation across 1:3–4 and interpretation must be distinguished.

Related coordinates or traditions: John 1:4.

Source contexts: Stromata 1.9.45.5; Stromata 6.7.58.1; Stromata 6.11.95.1; Stromata 6.15.125.2; Stromata 6.16.141.7; Stromata 6.17.153.4; Stromata 7.3.17.2; Paedagogus 1.11.97.3; Paedagogus 1.7 (chapter); precise Greek location unresolved; Paedagogus 2.9 (chapter); precise Greek location unresolved; Paedagogus 3.5 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.6.4; Excerpta ex Theodoto 1.8.2; Excerpta ex Theodoto 1.19.2; Excerpta ex Theodoto 3.45.3.

090. John 1:4

Abbreviation / paraphrase. The made-in-him/was-life formulation recurs in Paedagogus translation and Excerpta. Excerpta 1.6.4 glosses Life as the consort; other contexts treat Life as the Lord. This is a significant difference of referent, not simply different punctuation.

Related coordinates or traditions: John 1:3; John 14:6.

Source contexts: Stromata 4.7 (chapter); precise Greek location unresolved; Paedagogus 1.6 (chapter); precise Greek location unresolved; Paedagogus 2.9 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.6.4; Excerpta ex Theodoto 1.8.3; Excerpta ex Theodoto 1.13.1; Excerpta ex Theodoto 1.19.2.

091. John 1:5

Wording differs. Excerpta has the masculine him where the usual light clause has neuter it, and explicitly interprets non-comprehension/non-capture. Paedagogus's translation also personalizes him in one context. Its Greek remains unresolved, so an identical Greek pronoun cannot be claimed.

Source contexts: Paedagogus 2.9 (chapter); precise Greek location unresolved; Paedagogus 2.10 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.8.3; Excerpta ex Theodoto 1.8.4.

092. John 1:9

Abbreviation / paraphrase. Stromata quotes the true light designation. Excerpta quotes enlightenment of every person in its light exposition. These are compatible selected portions; they do not provide overlapping full-verse wording.

Source contexts: Stromata 2.5.21.2; Excerpta ex Theodoto 2.41.3.

093. John 1:14

Abbreviation / paraphrase. Word becoming flesh is shared. Excerpta 1.19.1 extends it beyond the historical appearance into prophetic activity, and 1.7.3 stresses as only-begotten. Stromata and Paedagogus do not thereby attest those interpretations.

Source contexts: Stromata 5.3.16.5; Paedagogus 1.3 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.7.3; Excerpta ex Theodoto 1.19.1.

094. John 1:17

Agreement in quoted overlap. Law through Moses and grace/truth through Jesus Christ agree in the fuller contexts of Paedagogus and Quis dives. The distinction supports staged teaching; it does not imply two opposed divine authors.

Source contexts: Paedagogus 1.7.60.2; Quis dives salvetur 8.1.

095. John 1:18

Wording differs. Stromata 5.12.81.3 and Excerpta 1.6.2 have only-begotten God. Excerpta 1.7 describes the one remaining in the Father's bosom as only-begotten Son. Because the latter is explanatory exposition, it is not automatically a second formal Gospel reading.

Source contexts: Stromata 5.12.81.3; Excerpta ex Theodoto 1.6.2; Excerpta ex Theodoto 1.7.3; Excerpta ex Theodoto 1.8.1.

096. John 1:29

Agreement in quoted overlap. Lamb of God agrees in Paedagogus and the Paschal fragment. Fragment 28 is preserved by a later witness and combines the Lamb title with Paschal exposition and prophetic language.

Source contexts: Paedagogus 1.5.24.4; Fragmenta 28.

097. John 3:36

Abbreviation / paraphrase. Paedagogus includes believes in the Son; Stromata has the shorter the believer has eternal life. The promise agrees in the overlap and the abbreviated object does not prove a Gospel omission.

Source contexts: Stromata 5.13.85.1; Paedagogus 1.6.29.2.

098. John 6:32

Abbreviation / paraphrase. Paedagogus gives the Moses/Father contrast. Excerpta's range gives heavenly/true/living bread and its explanation. Shared imagery is present, but the exact contrast is not fully quoted in both.

Related coordinates or traditions: John 6:33; John 6:51.

Source contexts: Paedagogus 1.6.46.2; Excerpta ex Theodoto 1.13.2; Excerpta ex Theodoto 1.13.3.

099. John 6:33

Abbreviation / paraphrase. Paedagogus quotes the bread descending from heaven and giving life to the world. Excerpta's broader range discusses true bread and the Son. The excerpts do not supply a full overlapping wording of verse 33.

Source contexts: Paedagogus 1.6.46.2; Excerpta ex Theodoto 1.13.2.

100. John 6:51

Agreement in quoted overlap. The bread I will give is my flesh agrees in the located overlap. Excerpta develops alternative explanations through eucharistic nourishment and the body/church. The textual agreement must not erase the interpretive layering.

Source contexts: Paedagogus 1.6.46.2; Excerpta ex Theodoto 1.13.3; Excerpta ex Theodoto 1.13.4.

101. John 8:35

Range or reference only. Stromata quotes the slave not remaining in the house. The Paedagogus range refers more generally to freedom and baptism. Its supplied excerpt does not reproduce verse 35, so range membership is not a second quoted text.

Related coordinates or traditions: John 8:36.

Source contexts: Stromata 2.5.22.6; Paedagogus 1.6 (chapter); precise Greek location unresolved.

102. John 8:36

Greek insufficient for collation. Stromata quotes the Son making people free. The Paedagogus translation invokes freedom without preserving an aligned full clause in the stored excerpt. Exact Greek agreement is not established.

Source contexts: Stromata 2.5.22.6; Paedagogus 1.6 (chapter); precise Greek location unresolved.

103. John 10:9

Agreement in quoted overlap. I am the door agrees as a short phrase. Protrepticus uses it as the entrance to knowledge; Excerpta 1.26.2 explicitly interprets it through the Limit and the distinctive seed. The interpretation belongs to the collection's speaker.

Source contexts: Protrepticus 1.10.2; Excerpta ex Theodoto 1.26.2.

104. John 10:11

Both ἀγαθός and καλός occur for the good shepherd, including different formulations within the Paedagogus.

Wording differs. Stromata 1.26.169.1 and Paedagogus 1.11.97.3 use agathos for good shepherd. Paedagogus 1.7.53.2 uses kalos in I am the good shepherd. Both adjectives occur within the continuous works; one invariant wording cannot be inferred.

Source contexts: Stromata 1.26.169.1; Paedagogus 1.7.53.2; Paedagogus 1.11.97.3.

105. John 10:16

Abbreviation / paraphrase. Stromata quotes other sheep outside this fold. Paedagogus gives one flock and one shepherd. They are complementary parts of the verse, not conflicting accounts or full overlapping quotations.

Source contexts: Stromata 6.14.108.2; Paedagogus 1.7.53.3.

106. John 13:5

Allusion / narrative reference. Both contexts associate the Lord with washing the disciples' feet. Paedagogus gives an ethical missionary interpretation; Fragment 28 puts it within Paschal chronology. These are narrative references, not a verbatim two-text collation.

Source contexts: Paedagogus 2.8.63.2; Fragmenta 28.

107. John 13:33

Agreement in quoted overlap. The little while with you clause agrees in the located Paedagogus and Stromata wording. Stromata also retains the children address. Differences in the extent of the stored excerpts do not establish loss of the address.

Source contexts: Stromata 6.12.104.3; Stromata 3.15 (chapter); precise Greek location unresolved; Paedagogus 1.5.13.3.

108. John 14:6

Abbreviation / paraphrase. Stromata invokes I am the truth. Excerpta invokes I am the life and I am the truth in its Logos exegesis. Selecting different predicates does not demonstrate an omission from either Gospel text.

Source contexts: Stromata 1.5 (chapter); precise Greek location unresolved; Stromata 5.3 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.6.4; Excerpta ex Theodoto 3.60.1.

109. John 17:17

Range or reference only. Excerpta contains the sanctification clause. The Paedagogus English anchor only invokes truth in its polemic against adornment. It is an association, not a verified second citation of the verse.

Source contexts: Paedagogus 3.2 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.9.3.

Romans

110. Romans 2:14

Greek insufficient for collation. Two Stromata quotations agree closely on Gentiles doing the law by nature. Paedagogus supplies only a translated natural-law context in the stored excerpt. Cross-work Greek identity is therefore not established.

Related coordinates or traditions: Romans 2:15.

Source contexts: Stromata 1.19.95.3; Stromata 2.9.44.4; Paedagogus 3.2 (chapter); precise Greek location unresolved.

111. Romans 2:15

Range or reference only. The Stromata parent range quotes the preceding law-by-nature clause and continues with its exposition. The Paedagogus excerpt does not reproduce the conscience clause. Do not count the range as a complete second quotation of verse 15.

Related coordinates or traditions: Romans 2:14.

Source contexts: Stromata 1.19.95.3; Paedagogus 3.2 (chapter); precise Greek location unresolved.

112. Romans 7:12

Agreement in quoted overlap. Stromata and Paedagogus agree on the law being holy and the commandment holy, just, and good. Paedagogus explicitly uses the three adjectives against separating goodness from justice. Quis dives gives a shorter law-positive formulation. This is a strong stable Pauline clause.

Source contexts: Stromata 3.12.84.1; Stromata 4.3.11.1; Paedagogus 1.8.73.3; Quis dives salvetur 9 (section); precise Greek location unresolved.

113. Romans 7:23

Abbreviation / paraphrase. Stromata quotes captivity to sin in the members; Excerpta quotes the war against the mind's law and identifies the bodily adversary. Quotation length and interpretation differ. The latter belongs to a mixed collection and cannot simply be assigned to Clement.

Related coordinates or traditions: Matthew 5:25; Luke 12:58.

Source contexts: Stromata 3.11.77.1; Excerpta ex Theodoto 3.52.1.

114. Romans 8:9

Abbreviation / paraphrase. Stromata uses both a short no longer in flesh form and a fuller in Spirit, if God's Spirit dwells in you form. The Paedagogus translation likewise uses no more in flesh. The anti-carnal application agrees, but its Greek is unresolved here.

Source contexts: Stromata 2.20.125.6; Stromata 3.11.78.2; Paedagogus 1.6 (chapter); precise Greek location unresolved.

115. Romans 8:15

Wording differs. Stromata 3.11.78.4 has you did not receive a spirit of slavery. At 4.7.49.5 it combines God did not give us with the same language, alongside 2 Timothy 1:7. Eclogae quotes Abba, Father as the Spirit's testimony. These are related, non-identical uses.

Related coordinates or traditions: Romans 8:16; 2 Timothy 1:7.

Source contexts: Stromata 3.11.78.4; Stromata 4.7.49.5; Eclogae propheticae 19.2.

116. Romans 8:17

Allusion / narrative reference. Stromata quotes suffering together and glorification together. Protrepticus's English uses fellow-heir within the Lord's appeal. The latter is an allusive title, not a second full verse whose words can be collated.

Source contexts: Stromata 4.7.45.6; Protrepticus 11 (section); precise Greek location unresolved.

117. Romans 8:28

Range or reference only. Stromata quotes all things working for good. Paedagogus's indexed 8:28–29 range supplies foreknowledge and conformity to the Son, corresponding to verse 29. It is not a second quoted wording of 8:28.

Related coordinates or traditions: Romans 8:29.

Source contexts: Stromata 4.7.46.1; Paedagogus 3.3.20.5.

118. Romans 8:29

Abbreviation / paraphrase. Both Greek contexts retain foreknowledge, conformity to the Son's image, and firstborn among many brothers. Paedagogus adapts the syntax and adds God as explicit subject. This is compatible exposition with compressed wording.

Source contexts: Stromata 4.7.46.1; Paedagogus 3.3.20.5.

119. Romans 11:33

Abbreviation / paraphrase. The depth of riches and wisdom formula is shared. Paedagogus shortens the sequence that Stromata continues with knowledge of God. The unquoted remainder cannot be treated as absent from its Pauline copy.

Source contexts: Stromata 5.12.80.2; Paedagogus 3.12.87.4.

120. Romans 12:9

Abbreviation / paraphrase. Unfeigned love, hating evil, and cleaving to good recur in both works. Stromata and one Paedagogus context turn the participial injunctions into direct exhortation. The ethical content agrees through grammatical adaptation.

Source contexts: Stromata 2.9.42.3; Stromata 4.7 (chapter); precise Greek location unresolved; Paedagogus 2.6.50.4; Paedagogus 3.12.96.3.

121. Romans 12:10

Abbreviation / paraphrase. Stromata begins brotherly love and explicitly continues by and the following down to peace with everyone. Paedagogus quotes the brotherly-affection and honor clauses. The stated continuation is not a word-for-word transcript of every intervening verse.

Source contexts: Stromata 2.9.42.3; Paedagogus 3.12.96.4.

122. Romans 13:12

Abbreviation / paraphrase. Stromata 4.22.141.3 and Paedagogus share putting off darkness and putting on the weapons of light. The Stromata III parent range mainly quotes 13:13. Range membership should not be confused with another full wording of 13:12.

Related coordinates or traditions: Romans 13:13.

Source contexts: Stromata 3.7.58.2; Stromata 4.22.141.3; Paedagogus 2.4.40.3.

123. Romans 13:13

Abbreviation / paraphrase. Daytime conduct, revelry/drunkenness, and beds/licentiousness agree in the overlap. Stromata inserts an explanation about Christ and the Lord's luminous way, while Paedagogus adapts the quotation to its sentence. The application remains ethical.

Source contexts: Stromata 3.7.58.2; Stromata 4.23–26 (chapters); precise Greek location unresolved; Paedagogus 2.4.40.3.

124. Romans 13:14

Range or reference only. Paedagogus quotes put on Christ Jesus and make no provision for fleshly desires. The stored Stromata parent range supplies mainly the preceding conduct list. A second exact wording of verse 14 is not established.

Source contexts: Stromata 3.7.58.2; Paedagogus 3.11.56.2.

125. Romans 14:3

The eater and non-eater change places as subjects of the despising and judging clauses.

Wording differs. In the supplied Greek, Stromata 3.6.52.3 reverses which party is told not to despise and which not to judge. Paedagogus 2.1.10.3 has the eater not despising the abstainer and the abstainer not judging the eater. This is a genuine difference between the supplied texts, although both argue against food-based condemnation.

Source contexts: Stromata 3.6.52.3; Paedagogus 2.1.10.3.

126. Romans 14:17

Wording differs. Both reject equating the kingdom with eating and drinking and retain righteousness, peace, and joy in Holy Spirit. Stromata adds nor abstention from wine and meats. The addition interprets the verse against compulsory abstinence rather than necessarily quoting a longer Pauline manuscript.

Source contexts: Stromata 3.6.53.4; Paedagogus 2.1.6.2.

127. Romans 14:21

Abbreviation / paraphrase. Not eating meat and not drinking wine agrees as the shared core. Stromata explicitly adds the stumbling qualification; Paedagogus contrasts abstention and beastly consumption. They apply the same permission within different arguments.

Source contexts: Stromata 3.12.85.2; Paedagogus 2.1.11.1.

1 Corinthians

128. 1 Corinthians 1:24

Abbreviation / paraphrase. Stromata repeatedly invokes the Son as God's power and wisdom. Excerpta quotes power of God within an account of the Son as purer light. The short title agrees, but the surrounding account is not an independent authorial statement by Clement.

Source contexts: Stromata 1.18.88.3; Stromata 1.20 (chapter); precise Greek location unresolved; Stromata 1.26 (chapter); precise Greek location unresolved; Stromata 6.6 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.12.3.

129. 1 Corinthians 2:9

The quoted material includes καρδίαν, “heart,” and νοῦν, “mind,” in different argumentative settings.

Wording differs. Most occurrences retain eye, ear, and heart language. Paedagogus 1.6.37.1 has mind in a polemical question about others' claim to knowledge. Quis dives 23.3 combines the saying with angels longing to look and expands the recipients. The passage is repeatedly recognizable but not verbatim fixed.

Related coordinates or traditions: 1 Peter 1:12.

130. 1 Corinthians 3:1

Wording differs. The infant-in-Christ contrast is shared. Stromata 5.4.26.1 has sarkikoi, while 5.10.66.1 and Paedagogus 1.6.36.2 have sarkinoi. Tense and word order also vary. The distinction between carnal and spiritual teaching is recognizable across the formulations.

Source contexts: Stromata 5.4.26.1; Stromata 5.10.66.1; Paedagogus 1.6.36.2.

131. 1 Corinthians 3:2

Abbreviation / paraphrase. Milk rather than solid food and the hearers' inability recur closely. Paedagogus uses the saying to defend Christian childhood and explain future revelation, while Stromata places it in discussions of advanced teaching. Quotation agreement alone does not settle the pedagogy.

Source contexts: Stromata 5.4.26.1; Stromata 5.10.66.1; Paedagogus 1.6.36.5.

132. 1 Corinthians 3:3

Agreement in quoted overlap. Jealousy, strife, carnal status, and walking as a human recur in the overlapping quotation. Some occurrences stop earlier in the milk passage. This is agreement in the quoted overlap, not evidence that every context quotes the whole verse.

Source contexts: Stromata 5.4.26.1; Stromata 5.10.66.1; Paedagogus 1.6.36.4.

133. 1 Corinthians 5:11

The vice list is shortened and altered, including adulterer in the Paedagogus formulation.

Wording differs. Stromata quotes the longer vice list including greed, abuse, drunkenness, and robbery. Paedagogus abbreviates it and has adulterer in its list. Both forbid shared eating with the named offender, but the list is not reproduced identically.

Source contexts: Stromata 3.18.106.3; Paedagogus 2.1.10.6.

134. 1 Corinthians 6:9

Abbreviation / paraphrase. Both works use the exclusion warning. Paedagogus selects adulterers and the sexual vice terms rather than reproducing Stromata's full beginning. This is explicit selection from a larger list; the unused terms are not evidence of a different Pauline edition.

Related coordinates or traditions: 1 Corinthians 6:10.

Source contexts: Stromata 3.18.109.2; Stromata 7.14.86.3; Paedagogus 3.11.81.1.

135. 1 Corinthians 6:10

Wording differs. Stromata places greed before theft in the supplied text. Paedagogus has theft before greed and replaces the end of the list with and whatever else accords with these. The order differs and the latter announces abbreviation.

Source contexts: Stromata 3.18.109.2; Paedagogus 3.11.81.1.

136. 1 Corinthians 6:13

Abbreviation / paraphrase. Food for belly and belly for food recurs. Stromata 7.14.87.2 interprets destruction with reference to those reasoning this way; 3.18.107.3 selects the body-for-the-Lord continuation. Paedagogus uses a short food clause. These are changing applications, not a uniform verse-length quotation.

Source contexts: Stromata 3.6.47.3; Stromata 3.18.107.3; Stromata 7.14.87.2; Stromata 3.5 (chapter); precise Greek location unresolved; Paedagogus 2.1.4.3; Paedagogus 1.6 (chapter); precise Greek location unresolved.

137. 1 Corinthians 7:29

Abbreviation / paraphrase. Paedagogus quotes those having wives as not having them. Stromata's English paraphrases the married as though unmarried. The detached use agrees broadly, but the unresolved Stromata Greek prevents a verbatim comparison.

Source contexts: Stromata 7.11 (chapter); precise Greek location unresolved; Paedagogus 2.3.36.1.

138. 1 Corinthians 8:7

Range or reference only. Stromata quotes knowledge not being in everyone. The Paedagogus range supplied here centers on food not improving or diminishing us, from 8:8. It does not preserve an aligned second quotation of 8:7.

Related coordinates or traditions: 1 Corinthians 8:8.

Source contexts: Stromata 4.15.97.1; Stromata 2.15 (chapter); precise Greek location unresolved; Stromata 5.3 (chapter); precise Greek location unresolved; Paedagogus 2.1.9.1.

139. 1 Corinthians 8:8

Abbreviation / paraphrase. Stromata selects food not presenting us to God; Paedagogus selects neither gain by eating nor lack by not eating. The clauses are complementary portions of one argument about food, not a demonstrated textual opposition.

Source contexts: Stromata 4.22.146.2; Paedagogus 2.1.9.1.

140. 1 Corinthians 8:9

Wording differs. Stromata paraphrases our liberty becoming a stumbling block. Paedagogus has your liberty and the fuller warning about the weak. Person and syntax vary, while concern for the weak remains compatible.

Source contexts: Stromata 4.15.97.1; Paedagogus 2.1.9.1.

141. 1 Corinthians 8:11

Abbreviation / paraphrase. The weak person's destruction through your knowledge agrees in the overlap. Paedagogus retains brother and for whom Christ died. Different order and quotation length do not establish loss of that continuation elsewhere.

Source contexts: Stromata 4.15.97.2; Paedagogus 2.1.10.5.

142. 1 Corinthians 10:23

Wording differs. Stromata gives both all things lawful/not expedient and all things lawful/not edifying. Paedagogus adapts the first to if all things are lawful for us and stops after not expedient. Person and extent vary, with compatible restraint.

Related coordinates or traditions: 1 Corinthians 6:12.

Source contexts: Stromata 4.7.54.2; Paedagogus 2.12.120.2; Paedagogus 2.1 (chapter); precise Greek location unresolved.

143. 1 Corinthians 10:25

Greek insufficient for collation. Stromata and Paedagogus both discuss marketplace purchases without conscience-based inquiry. Paedagogus is available here only in translation, so the complete Greek imperative cannot be collated.

Source contexts: Stromata 4.15.97.2; Paedagogus 2.1 (chapter); precise Greek location unresolved.

144. 1 Corinthians 10:26

Wording differs. Most located forms have the earth is the Lord's and its fullness. Stromata 6.17.160.3 has God's rather than Lord's. The words also belong to Psalm 23:1 LXX / 24:1, so agreement is not unique evidence of Pauline dependence.

Source contexts: Stromata 4.7.54.3; Stromata 4.15.98.1; Stromata 6.11.89.2; Stromata 6.17.160.3; Protrepticus 10.103.3.

145. 1 Corinthians 10:28

Range or reference only. The Protrepticus context quotes the earth is the Lord's, associated with 10:26 and with a later addition in some forms of 10:28. Its supplied excerpt does not quote the explicit idol-offering warning of 10:28. Keep the coordinate qualified.

Related coordinates or traditions: 1 Corinthians 10:26.

Source contexts: Stromata 4.15.98.3; Stromata 4.7 (chapter); precise Greek location unresolved; Protrepticus 10 (section); precise Greek location unresolved.

146. 1 Corinthians 10:31

Abbreviation / paraphrase. Do all to God's glory is stable. Stromata quotes eating, drinking, and whatever one does in one context and a general whatever you do in another. Paedagogus selects eating/drinking. The range of application is compatible through abbreviation.

Source contexts: Stromata 4.7.54.4; Stromata 4.15.98.3; Paedagogus 2.1.13.2.

147. 1 Corinthians 11:3

Greek insufficient for collation. Stromata preserves Christ as head of every man and man as head of woman. Its other context expands God and Father. The Paedagogus English compresses the hierarchy to God of man; its Greek must be checked before calling this a contradictory chain.

Source contexts: Stromata 4.8.60.2; Stromata 5.6 (chapter); precise Greek location unresolved; Paedagogus 3.11 (chapter); precise Greek location unresolved.

148. 1 Corinthians 11:10

Abbreviation / paraphrase. Paedagogus applies the veil command to modesty. Excerpta discusses power and angels. Fragment 1 expressly interprets angels as righteous, virtuous people rather than simply heavenly angels. That attributed fragment must be distinguished from the collection and continuous work.

Source contexts: Paedagogus 3.11 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 3.44.2; Fragmenta 1.

149. 1 Corinthians 13:3

Wording differs. Stromata uses psomiso for distributing possessions. Paedagogus uses diado and gives a shorter if I distribute my possessions but lack love formula. The argument that giving requires love agrees despite different wording.

Source contexts: Stromata 4.18.112.2; Stromata 7.10 (chapter); precise Greek location unresolved; Paedagogus 2.1.5.4.

150. 1 Corinthians 13:4

Agreement in quoted overlap. Does not boast and is not puffed up agree in Paedagogus and Quis dives. Paedagogus includes more of the opening qualities of love. This is stable overlapping wording within different quotation lengths.

Source contexts: Paedagogus 3.1.3.1; Quis dives salvetur 38.2.

151. 1 Corinthians 13:7

Abbreviation / paraphrase. Bears all things and endures all things recur in Stromata, Paedagogus, and Quis dives. Quis dives also retains believes and hopes. The two-clause selections elsewhere are abbreviations, not proof that the other clauses were absent.

Source contexts: Stromata 4.7.52.3; Stromata 7.12.70.2; Stromata 4.18 (chapter); precise Greek location unresolved; Paedagogus 2.1.5.3; Quis dives salvetur 38.2.

152. 1 Corinthians 13:8

Wording differs. Paedagogus 2.1.5.3 has love never falls, piptei. Quis dives 38.2 has never falls away, ekpiptei. The related verbs express the same claim while showing that the quotation is not verbally fixed.

Source contexts: Paedagogus 2.1.5.3; Quis dives salvetur 38.2.

153. 1 Corinthians 13:12

Wording differs. Paedagogus has now as through a mirror, then face to face. Excerpta 1.15.2 has now through a mirror in an enigma, then face to face, and 1.27.4 isolates the final phrase. The future-vision contrast agrees, with variable framing and interpretation.

Source contexts: Stromata 5.1 (chapter); precise Greek location unresolved; Paedagogus 1.6.36.6; Excerpta ex Theodoto 1.15.2; Excerpta ex Theodoto 1.27.4.

154. 1 Corinthians 15:49

Abbreviation / paraphrase. Excerpta 1.15.1 has the hortatory let us bear, phoresōmen with omega, while 4.80.3 uses a present-tense application. Eclogae uses a having-borne participle. These are adapted formulations. The latter two do not independently establish an indicative-versus-subjunctive manuscript variant.

Source contexts: Eclogae propheticae 24.3; Excerpta ex Theodoto 1.15.1; Excerpta ex Theodoto 4.80.3.

2 Corinthians

155. 2 Corinthians 4:7

Abbreviation / paraphrase. Stromata selects the surpassing power being God's. Quis dives's English uses treasure in an earthen vessel. These are complementary halves of the verse, so their shared coordinate is not a complete overlapping quotation.

Source contexts: Stromata 4.21.131.1; Quis dives salvetur 34 (section); precise Greek location unresolved.

156. 2 Corinthians 4:18

Agreement in quoted overlap. Visible things temporary and unseen things eternal agrees in the located Greek of Paedagogus, Quis dives, and Eclogae. Quotations differ in their beginnings and length but retain the same contrast.

Source contexts: Paedagogus 3.2.11.3; Quis dives salvetur 25.8; Eclogae propheticae 11.2.

157. 2 Corinthians 5:7

Agreement in quoted overlap. Walk by faith, not by sight agrees closely in two Stromata occurrences and Paedagogus. The presence or absence of the connective for reflects sentence framing, not a substantive opposition.

Source contexts: Stromata 4.26.166.2; Stromata 5.6.34.2; Paedagogus 3.2.12.3.

158. 2 Corinthians 5:16

Range or reference only. The fragment quotes knowing Christ according to flesh. The supplied Stromata 5:16–17 context mainly gives the new-creation saying and ethical exposition. Its range cannot serve as a second verbatim 5:16 quotation without checking the preceding text.

Related coordinates or traditions: 2 Corinthians 5:17.

Source contexts: Stromata 3.8.62.2; Fragmenta 2.

159. 2 Corinthians 6:11

Abbreviation / paraphrase. Stromata's translation gives our mouth is opened. Fragment 3 gives our heart has been enlarged and an explanation. These are adjacent clauses of the verse, transmitted in different forms of work, not competing full quotations.

Source contexts: Stromata 1.1 (chapter); precise Greek location unresolved; Fragmenta 3.

160. 2 Corinthians 11:2

Agreement in quoted overlap. Betrothed you to one husband, a pure virgin to present to Christ agrees in Stromata 3.11.74.1 and Paedagogus 1.5.18.2. The different surrounding arguments do not change this stable sentence.

Source contexts: Stromata 3.11.74.1; Paedagogus 1.5.18.2.

161. 2 Corinthians 12:4

Abbreviation / paraphrase. Stromata quotes paradise and unutterable words. Paedagogus combines the third-heaven episode with 1 Corinthians 2:9 in a challenge to a claim of present knowledge. This is a different argumentative use, not a second full transcript of verse 4.

Related coordinates or traditions: 1 Corinthians 2:9.

Source contexts: Stromata 5.12.79.1; Paedagogus 1.6 (chapter); precise Greek location unresolved.

Galatians

162. Galatians 3:19

Abbreviation / paraphrase. Stromata quotes the law because of transgressions until the seed. Excerpta selects ordered through angels in a mediator's hand and applies it to Adam and spiritual seed. Shared coordinate does not establish the same interpretation of law or seed.

Source contexts: Stromata 1.26.167.2; Excerpta ex Theodoto 3.53.2.

163. Galatians 3:23

Wording differs. Stromata uses a perfect participle for being shut up, synkekleismenoi, and inserts fear as explanation. Paedagogus uses synkleiomenoi in the supplied text. The before-faith/in-law sequence agrees despite a grammatical difference.

Source contexts: Stromata 1.26.167.2; Paedagogus 1.6.30.3.

164. Galatians 3:24

Wording differs. Stromata 1.26.167.2 has the law became our pedagogue, egeneto. Paedagogus 1.6.30.3 has has become, gegonen. The law-to-Christ instructional relation is stable. Other entries are short appeals or thematic references rather than full quotations.

Source contexts: Stromata 1.26.167.2; Stromata 1.5 (chapter); precise Greek location unresolved; Stromata 2.7 (chapter); precise Greek location unresolved; Paedagogus 1.6.30.3; Paedagogus 1.1 (chapter); precise Greek location unresolved; Paedagogus 1.11 (chapter); precise Greek location unresolved; Paedagogus 3.2 (chapter); precise Greek location unresolved; Quis dives salvetur 9 (section); precise Greek location unresolved.

165. Galatians 3:28

Wording differs. Paedagogus gives Jew/Greek, slave/free, and male/female in Christ. Protrepticus's translation combines barbarian/Jew/Greek and new man, resembling Colossians 3:11 as well. It is a combined Pauline formula, not a simple omission list.

Related coordinates or traditions: Colossians 3:11.

Source contexts: Paedagogus 1.6.31.1; Protrepticus 11 (section); precise Greek location unresolved.

166. Galatians 4:1

Abbreviation / paraphrase. Both describe the infant heir as no different from a slave. Stromata compresses the heir's condition; Paedagogus preserves the fuller though lord of all construction. The contrast agrees.

Source contexts: Stromata 1.11.53.1; Paedagogus 1.6.33.4.

167. Galatians 4:2

Abbreviation / paraphrase. Stromata retains the Father's appointed time while abbreviating the guardians/stewards clause. Paedagogus quotes that clause more fully. The abbreviated citation is compatible with the fuller one.

Source contexts: Stromata 1.11.53.1; Paedagogus 1.6.33.4.

168. Galatians 4:3

Agreement in quoted overlap. When infants, enslaved under the world's elements agrees in the overlapping Greek. Introductory connectives and the extent of the surrounding heir passage vary.

Source contexts: Stromata 1.11.53.1; Paedagogus 1.6.33.4.

169. Galatians 5:24

Abbreviation / paraphrase. Stromata applies crucifying flesh with passions and desires to conduct. Fragment 7 begins the Christ/flesh clause and explains the mortification of desires. The fragment is a later attribution, so apparent agreement is not a second extant continuous work.

Source contexts: Stromata 4.7.43.5; Fragmenta 7.

170. Galatians 5:25

Agreement in quoted overlap. If we live by Spirit, let us also walk by Spirit agrees in Stromata and Paedagogus. A connective varies in the second Stromata occurrence. This is a strong example of stable clause wording.

Source contexts: Stromata 4.7.43.5; Stromata 5.6.34.2; Paedagogus 3.12.95.2.

171. Galatians 5:26

Wording differs. Vain glory, provoking one another, and envying one another recur in both works. The supplied Stromata text has allēlous before envying; Paedagogus has allēlois. The grammatical case differs without changing the injunction.

Source contexts: Stromata 1.8.41.6; Paedagogus 3.12.95.2.

Ephesians

172. Ephesians 2:3

Greek insufficient for collation. The children-of-wrath formula recurs in the Latin Stromata translation and Greek Protrepticus. The former excerpt is short and its Greek unresolved, so a complete same-verse collation is unavailable.

Source contexts: Stromata 3.18 (chapter); precise Greek location unresolved; Protrepticus 2.27.2.

173. Ephesians 2:5

Abbreviation / paraphrase. The translated Stromata context and Greek Protrepticus share being dead in sins and made alive with Christ. The quotation length differs and Stromata's Greek is unresolved. This is agreement of content, not verified verbatim Greek identity.

Source contexts: Stromata 2.10 (chapter); precise Greek location unresolved; Stromata 3.9 (chapter); precise Greek location unresolved; Protrepticus 2.27.2.

174. Ephesians 3:10

Abbreviation / paraphrase. Stromata quotes God's manifold wisdom made known through the church. Excerpta's range selects principalities and powers in a discussion of angelic instruction. Different clauses and the mixed voice prevent a full textual/interpretive equivalence.

Source contexts: Stromata 1.17.85.5; Stromata 1.4 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.27.1.

175. Ephesians 3:15

Abbreviation / paraphrase. Eclogae quotes every family in heaven and earth deriving its name. Stromata's translation applies the family to God the Creator. The relation is compatible, but one is an exposition rather than the same full wording.

Source contexts: Stromata 6.7 (chapter); precise Greek location unresolved; Eclogae propheticae 20.3.

176. Ephesians 4:13

The quotation has “knowledge of the Son of God” in Stromata and “knowledge of God” in Paedagogus.

Wording differs. Stromata 4.21.132.1 has knowledge of the Son of God. Paedagogus 1.5.18.3 has knowledge of God in the supplied Greek. Both retain the perfect man and Christ's fullness. The object differs materially even though both use the verse for maturation.

Source contexts: Stromata 4.21.132.1; Stromata 6.13.107.1; Stromata 7.2.10.1; Stromata 7.11.68.1; Stromata 7.14.84.2; Paedagogus 1.5.18.3.

177. Ephesians 4:14

Abbreviation / paraphrase. The scheme of error phrase agrees. Paedagogus gives the fuller infant, waves, winds, and human trickery passage; Stromata selects its warning against deceptive argument. Abbreviation does not establish loss of clauses.

Source contexts: Stromata 1.8.41.3; Paedagogus 1.5.18.3.

178. Ephesians 4:20

Agreement in quoted overlap. You did not so learn Christ agrees in Stromata 3.4.28.2 and Paedagogus 3.3.17.2. Paedagogus inserts says he as a quotation frame.

Source contexts: Stromata 3.4.28.2; Paedagogus 3.3.17.2.

179. Ephesians 4:21

Stromata has “Christ Jesus”; Paedagogus has “Jesus” with the article.

Wording differs. Stromata has as truth is in Christ Jesus. Paedagogus has as truth is in Jesus, with the article. The two retain the hearing/teaching frame but vary the Christ title.

Source contexts: Stromata 3.4.28.2; Paedagogus 3.3.17.2.

180. Ephesians 4:22

Abbreviation / paraphrase. Both use the old person corrupted by desires. Paedagogus inserts not the gray-haired person; Stromata 7.3 applies it to killing the old person and raising the new. These explicit explanations should not be mistaken for Pauline manuscript clauses.

Source contexts: Stromata 3.4.28.2; Stromata 7.3.14.2; Paedagogus 3.3.17.2.

181. Ephesians 4:23

Abbreviation / paraphrase. Renewal in the spirit of the mind agrees where quoted. Paedagogus interrupts with not by dyes and adornments. Stromata 7.3 is a broader old/new-person allusion and does not separately quote every verse in the indexed range.

Source contexts: Stromata 3.4.28.3; Stromata 7.3.14.2; Paedagogus 3.3.17.2.

182. Ephesians 4:24

Wording differs. The new person created according to God, in righteousness and holiness of truth, is stable in the fuller Stromata and Paedagogus quotations. Stromata also adapts tense and person. Excerpta interprets the new person through the Logos, a distinct explanatory application.

Source contexts: Stromata 1.18.90.2; Stromata 3.4.28.3; Stromata 3.14.95.1; Stromata 7.3.14.2; Paedagogus 3.3.17.2; Excerpta ex Theodoto 1.19.3.

183. Ephesians 4:25

Abbreviation / paraphrase. Putting away falsehood and speaking truth agree in the overlap. Paedagogus quotes more of the neighbor and mutual-membership explanation.

Source contexts: Stromata 1.18.90.2; Paedagogus 3.12.94.3.

184. Ephesians 4:26

Abbreviation / paraphrase. Stromata quotes be angry and do not sin as David's words, also Psalm 4:5 LXX. Paedagogus quotes the sun-not-setting-on-anger clause. These are complementary parts of Ephesians 4:26, not identical complete citations.

Source contexts: Stromata 5.5.28.2; Paedagogus 3.12.94.3.

185. Ephesians 4:27

Agreement in quoted overlap. Give no place to the devil agrees in both works. The negative is included in the fuller Stromata source context; quotation extraction beginning at give does not prove that it is absent.

Source contexts: Stromata 1.18.90.2; Paedagogus 3.12.94.3.

186. Ephesians 4:28

Agreement in quoted overlap. The thief no longer stealing and instead laboring agrees closely in both works. Each context selects from the longer practical instruction.

Source contexts: Stromata 1.18.90.2; Paedagogus 3.12.94.3.

187. Ephesians 4:29

Abbreviation / paraphrase. Corrupt speech not coming from the mouth agrees in the fuller Stromata and Paedagogus 2.6 contexts. Stromata inserts its definition of corrupt speech. The Paedagogus 3.12 parent range is not a verbatim transcript of every intervening verse.

Source contexts: Stromata 1.18.90.5; Paedagogus 2.6.50.1; Paedagogus 3.12.94.3.

188. Ephesians 5:1

Paedagogus adds φρόνιμοι, “prudent,” before imitators of God.

Wording differs. Stromata has become imitators of God as beloved children. Paedagogus 3.12.94.4 adds prudent, phronimoi, before imitators. It is a visible addition to the quotation as presented, without evidence here that it came from a distinct Pauline manuscript.

Source contexts: Stromata 3.4.28.4; Paedagogus 3.12.94.4.

189. Ephesians 5:2

Wording differs. Stromata has Christ loved you, hymas, then gave himself for us. Paedagogus has Christ loved us, hemas, in its shorter quotation. The pronoun changes while love and imitation remain the shared application.

Source contexts: Stromata 3.4.28.4; Paedagogus 3.12.94.4.

190. Ephesians 5:3

Abbreviation / paraphrase. The fornication/uncleanness/greed prohibition agrees in the fuller contexts. The order of all and uncleanness varies, and Paedagogus 2.6 selects the closing as befits saints.

Source contexts: Stromata 3.4.28.5; Paedagogus 2.6.50.1; Paedagogus 2.10.98.1.

191. Ephesians 5:4

Abbreviation / paraphrase. Stromata explicitly gives indecency and foolish speech, then directs the reader through the following passage. Paedagogus supplies the fuller indecency, foolish speech, jesting, and thanksgiving clause. An explicit shortened citation is not a witness to deleted list members.

Source contexts: Stromata 3.4.28.4; Paedagogus 2.6.50.1; Paedagogus 2.7 (chapter); precise Greek location unresolved.

192. Ephesians 5:5

Abbreviation / paraphrase. The immoral-person exclusion from inheritance recurs. Stromata begins the list and explicitly says and what follows as far as instead expose them. Paedagogus gives more of the verse. The announced abbreviation must be respected.

Source contexts: Stromata 3.4.28.6; Paedagogus 3.4.29.1.

193. Ephesians 5:8

Range or reference only. Paedagogus quotes formerly darkness, now light in the Lord. Stromata's parent range directs readers through a longer stretch without transcribing this verse. This is range attestation, not independent wording of 5:8.

Source contexts: Stromata 3.4.28.6; Paedagogus 1.6.28.2.

194. Ephesians 6:12

Abbreviation / paraphrase. Stromata repeatedly applies wrestling to spiritual powers rather than literal flesh and blood. Excerpta relates the evil spiritual powers to its account of material creation. The shared Pauline image coexists with different explanatory frameworks and speakers.

Source contexts: Stromata 3.16.101.3; Stromata 5.14.93.2; Stromata 7.3.20.4; Stromata 4.7 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 3.48.2.

195. Ephesians 6:15

Range or reference only. Protrepticus's armor range in the stored Greek omits the footwear clause while quoting breastplate, shield, helmet, and sword. Paedagogus's excerpt likewise does not preserve the verse itself. No footwear reading can be established from these ranges alone.

Source contexts: Paedagogus 2.12 (chapter); precise Greek location unresolved; Protrepticus 11.116.3.

196. Ephesians 6:16

Abbreviation / paraphrase. Protrepticus quotes the shield of faith. Excerpta's supplied context invokes the evil one's darts. These complementary fragments do not supply a full overlapping wording or a complete common interpretation.

Source contexts: Protrepticus 11.116.3; Excerpta ex Theodoto 4.85.3.

Philippians

197. Philippians 2:7

Abbreviation / paraphrase. Emptying and taking a slave's form recur in Paedagogus and Protrepticus. Excerpta 2.35 explicitly attributes an explanation of emptying as passing outside the Limit to Theodotus. That interpretation is not an unqualified position of the continuous works.

Source contexts: Paedagogus 3.1.2.2; Protrepticus 1.8.4; Excerpta ex Theodoto 1.19.5; Excerpta ex Theodoto 2.35.1.

198. Philippians 2:10

Abbreviation / paraphrase. Every knee bending agrees in the overlap. Stromata preserves heavenly, earthly, and subterranean categories; Excerpta shortens the sequence and joins it directly to confession. The class list is not disproved by that abbreviation.

Source contexts: Stromata 1.24.159.6; Excerpta ex Theodoto 3.43.4.

199. Philippians 2:11

Wording differs. Stromata has Jesus Christ is Lord, to the glory of God the Father. Excerpta 3.43.4 has Lord of glory Jesus Christ and adds Savior in its setting. Wording is combined and expanded; the collection's voice must remain distinct.

Source contexts: Stromata 1.24.159.6; Excerpta ex Theodoto 3.43.4.

Colossians

200. Colossians 3:5

Abbreviation / paraphrase. Mortify the earthly members and the opening vice terms agree. Stromata abbreviates before the full evil-desire/greed/idolatry sequence, while Paedagogus retains it. The surrounding ethical argument is compatible.

Source contexts: Stromata 3.5.43.5; Stromata 6.16 (chapter); precise Greek location unresolved; Paedagogus 3.11.71.1.

201. Colossians 4:2

Agreement in quoted overlap. Continue in prayer, watching in it with thanksgiving agrees closely in Stromata 5.10.61.4 and Paedagogus 3.12.95.4. This is a stable complete short injunction.

Source contexts: Stromata 5.10.61.4; Paedagogus 3.12.95.4.

1 Thessalonians

202. 1 Thessalonians 2:6

Abbreviation / paraphrase. Stromata supplies the not-seeking-human-glory clause, while Paedagogus's parent range emphasizes apostolic weight and gentleness. The latter does not independently reproduce every clause of verse 6.

Related coordinates or traditions: 1 Thessalonians 2:7.

Source contexts: Stromata 1.1.6.2; Paedagogus 1.5.19.2.

203. 1 Thessalonians 2:7

Agreement in quoted overlap. Both Stromata 1.1.6.2 and Paedagogus 1.5.19.2 have ēpioi, gentle, rather than nēpioi, infants, found in the comparison NT. This is a stable distinctive reading across two continuous works. Paedagogus explicitly plays on the relation between gentleness and infancy.

Source contexts: Stromata 1.1.6.2; Paedagogus 1.5.19.2.

204. 1 Thessalonians 5:6

Agreement in quoted overlap. Not sleeping like the rest, but watching and being sober agrees. Paedagogus inserts Scripture says as quotation framing.

Source contexts: Stromata 4.22.140.3; Paedagogus 2.9.80.1.

205. 1 Thessalonians 5:7

Wording differs. Both associate sleep and drunkenness with night. Stromata has methyskomenoi for getting drunk, while Paedagogus has methyontes in the supplied text. The ethical contrast agrees despite the participial variation.

Source contexts: Stromata 4.22.140.3; Paedagogus 2.9.80.1.

206. 1 Thessalonians 5:8

Abbreviation / paraphrase. The opening we belong to day, let us be sober agrees. Stromata continues with armor of faith/love and hope; Paedagogus switches to the neighboring sons-of-light clause. The unquoted armor is not evidence of a textual omission.

Source contexts: Stromata 4.22.140.3; Paedagogus 2.9.80.1.

1 Timothy

207. 1 Timothy 3:16

Abbreviation / paraphrase. Excerpta invokes manifestation in flesh. Fragment 16 quotes seen by angels and explains when angels saw Christ. These are selected clauses with different explanations, not evidence for the disputed God/who antecedent of the complete hymn.

Source contexts: Excerpta ex Theodoto 1.4.2; Fragmenta 16.

208. 1 Timothy 4:3

Range or reference only. Stromata clearly quotes forbidding marriage and abstaining from foods. The Paedagogus excerpt attached to the index note concerns song rather than those commands. A second Greek citation is not established by the stored context.

Related coordinates or traditions: 1 Timothy 4:4.

Source contexts: Stromata 3.6.51.2; Stromata 3.12.85.1; Paedagogus 2.4 (chapter); precise Greek location unresolved.

209. 1 Timothy 4:4

Range or reference only. Stromata quotes every creature of God good and nothing rejected with thanksgiving. The Paedagogus parent context does not reproduce that sentence in the stored excerpt. Its range reference cannot establish a different reading.

Source contexts: Stromata 3.12.85.1; Paedagogus 2.4 (chapter); precise Greek location unresolved.

210. 1 Timothy 4:8

Paedagogus has εὐσέβεια, while Protrepticus uses θεοσέβεια in the corresponding piety formulation.

Wording differs. Paedagogus has eusebeia, piety, useful for all things. Protrepticus 9.85.3 uses theosebeia, reverence for God, and omits the bodily-exercise opening. The promise of present and future life is shared, but the formulation differs.

Source contexts: Paedagogus 3.12.96.1; Protrepticus 9.85.3; Protrepticus 11 (section); precise Greek location unresolved.

211. 1 Timothy 4:10

Agreement in quoted overlap. Savior of all people, especially believers agrees in Stromata 6.17.161.6 and Protrepticus 9.86.1. Protrepticus quotes more of the opening.

Source contexts: Stromata 6.17.161.6; Protrepticus 9.86.1.

212. 1 Timothy 5:21

Agreement in quoted overlap. Without prejudgment, choris prokrimatos, agrees between Stromata and Fragment 19. The latter offers a particular explanation of judgment and disobedience. Its later transmission does not establish the whole verse in a second continuous work.

Source contexts: Stromata 1.1.4.4; Fragmenta 19.

213. 1 Timothy 6:16

Abbreviation / paraphrase. The inaccessible-light title recurs. Excerpta applies it within distinctions involving Son, only-begotten, and firstborn. Stromata's Greek loci remain unresolved in this index, so both exact wording and referent require caution.

Source contexts: Stromata 6.3 (chapter); precise Greek location unresolved; Stromata 6.9 (chapter); precise Greek location unresolved; Excerpta ex Theodoto 1.10.5; Excerpta ex Theodoto 1.12.3.

2 Timothy

214. 2 Timothy 2:2

Agreement in quoted overlap. Through many witnesses agrees between Stromata 1.1.3.3 and Fragment 21. The fragment explicitly explains witnesses as law and prophets. Stromata quotes the transmission command without that explanation in the supplied context, so the interpretation cannot be inferred there.

Source contexts: Stromata 1.1.3.3; Fragmenta 21.

215. 2 Timothy 3:15

Abbreviation / paraphrase. Sacred letters is the shared short expression. Protrepticus quotes the fuller infancy and saving-wisdom sentence; Stromata's translation invokes the title briefly. This is recognition of the same formula, not a complete Greek collation.

Source contexts: Stromata 1.20 (chapter); precise Greek location unresolved; Protrepticus 9.87.1.

Hebrews

216. Hebrews 8:10

Range or reference only. Protrepticus quotes laws placed in mind and heart. Stromata's range is an explicitly reported proclamation about a new covenant, closer to Hebrews 8:8–9 and Jeremiah 31. The grouped range does not establish two identical quotations of 8:10.

Related coordinates or traditions: Hebrews 8:8; Hebrews 8:9.

Source contexts: Stromata 6.5 (chapter); precise Greek location unresolved; Protrepticus 11.114.4.

17. Gospel traditions without canonical verse numbers

A corpus restricted to canonical verse coordinates can create its own misleading image of the author. Some material Clement knows and discusses has no canonical Gospel verse number. It needs its own record rather than disappearing because a modern concordance cannot file it under Matthew, Mark, Luke, or John.

Clement explicitly identifies the Gospel according to the Egyptians

In Stromata 3.13.93.1, Clement distinguishes a saying cited in the preceding discussion from the four Gospels transmitted to his community:

ἐν τοῖς παραδεδομένοις ἡμῖν τέτταρσιν εὐαγγελίοις οὐκ ἔχομεν τὸ ῥητόν, ἀλλ’ ἐν τῷ κατ’ Αἰγυπτίους
“We do not have the saying in the four Gospels handed down to us, but in the one according to the Egyptians.”

This is explicit evidence that Clement is discussing material identified with a different Gospel source. It is stronger as source identification than an inference from a changed word in a familiar saying. It also contains a boundary: the saying is distinguished from the four transmitted Gospels. The existence of the citation does not mean that Clement assigns every source the same authority.

The preceding passage introduces Julius Cassian’s use of the Salome saying about trampling the garment of shame and the two becoming one. Clement both locates the saying and argues about its meaning. The relation between knowledge of a source, citation of its words, and endorsement of an opponent’s interpretation is therefore visible inside the discussion itself.

Earlier, at Stromata 3.9.63.1, he says that material about Salome occurs, he thinks, in the Gospel according to the Egyptians. His qualification matters. It is part of the ancient statement and should survive in an account of his access to a text.

These passages complicate a narrow claim that Clement’s Gospel knowledge can be exhausted by four canonical columns of references. They do not establish the existence of the longer Markan text described in the Letter to Theodore. They establish something prior to that disputed identification: Clement’s literary and polemical world includes additional named Gospel material.

Sources: Stromata 3.13.92.2–93.3; 3.9.63.1–64.3.

One Salome tradition, several interpretive levels

The statement about death continuing while women give birth is treated in more than one way within the Stromata. At 3.6.45.3, Clement resists using it to condemn life and creation, and points toward the natural relation of generation and death. At 3.9.64.1, he develops an interpretation in which the continuing activity of desires supplies the explanation. These are different explanatory levels within the same book, not merely a difference between two modern translations.

The explanations can coexist in a multilevel reading. Their coexistence is precisely the point. A profile that assigns Clement one fixed referent for the words women, birth, or death would miss the way the argument actually works. The interpretation is governed by context and the claims being answered.

Excerpta 4.67.2–4 gives another treatment, involving the higher Feminine and the production of creation from passions. Here the mixed collection and its theological setting have to be retained. The common Salome wording does not authorize the reader to fuse all three explanations into one unqualified doctrine of Clement.

Sources: Stromata 3.6.45.3; 3.9.64.1; Excerpta ex Theodoto 4.67.2–4.

The burial saying is addressed to Philip

Another important detail appears in Stromata 3.4.25.3. The burial/following saying corresponding to Matthew 8:22 and Luke 9:60 is introduced as spoken to Philip. The canonical passages leave the recipient unnamed. Clement then develops an ethical explanation of the disciple’s movement from death to life.

The name Philip is additional narrative information relative to those canonical forms of the saying. Its presence deserves a record. Its explanation also deserves a record: the surrounding discussion concerns the body, passions, and living for Christ. The named disciple should not be silently removed to make the citation look like a modern canonical text.

The evidence does not, by itself, establish that Clement read a Gospel narrating Philip’s physical resurrection, or that Philip is the youth of Secret Mark. Those would be further identifications requiring further evidence. The secure observation is that an accepted work supplies a named recipient and an interpretive development beyond the canonical wording ordinarily used to locate the saying.

Source: Stromata 3.4.25.3–4. The verse catalogue records the corresponding Matthew 8:22 comparison.

The remaining unnumbered records

The original catalogue retains 29 records outside verse-level indexing: unnumbered traditions, chapter-level associations, and work-level testimonies. They include sayings about seeing a brother and seeing God, seeking great things, approved money-changers, material associated with the Gospels according to the Hebrews and Egyptians, teaching attributed to Matthias, and testimonies about Gospel books. The source labels are preserved in the list below. The labels are not a claim that every item has the same authority or the same speaker.

Record	Reference or tradition label	Work and source location	Evidence status
1	Agraphon: seeing the brother and God	Stromata 1.19.94.5	Noncanonical Gospel / dominical or apostolic tradition
2	Agraphon: ask for the great things	Stromata 1.24.158.2	Noncanonical Gospel / dominical or apostolic tradition
3	Agraphon: approved money-changers	Stromata 1.28.177.2	Noncanonical Gospel / dominical or apostolic tradition
4	Traditions of Matthias	Stromata 2.9.45.4	Noncanonical Gospel / dominical or apostolic tradition
5	Gospel according to the Hebrews	Stromata 2.9.45.5	Noncanonical Gospel / dominical or apostolic tradition
6	Agraphon: seeing the brother and God	Stromata 2.15.70.5	Noncanonical Gospel / dominical or apostolic tradition
7	Luke 6	Stromata 2.18.91.2	ANF identification + Greek parallel
8	Teaching attributed to Matthias	Stromata 3.4.26.3	Noncanonical Gospel / dominical or apostolic tradition
9	Gospel according to the Egyptians / Salome tradition	Stromata 3.6.45.3	Noncanonical Gospel / dominical or apostolic tradition
10	Gospel according to the Egyptians	Stromata 3.9.63.1	Noncanonical Gospel / dominical or apostolic tradition
11	Gospel according to the Egyptians	Stromata 3.9.63.2	Noncanonical Gospel / dominical or apostolic tradition
12	Gospel according to the Egyptians / Salome tradition	Stromata 3.9.64.1	Noncanonical Gospel / dominical or apostolic tradition
13	Gospel according to the Egyptians / Salome tradition	Stromata 3.9.66.2	Noncanonical Gospel / dominical or apostolic tradition
14	Gospel according to the Egyptians	Stromata 3.13.92.2	Noncanonical Gospel / dominical or apostolic tradition
15	Four transmitted Gospels and Gospel of the Egyptians	Stromata 3.13.93.1	Noncanonical Gospel / dominical or apostolic tradition
16	Gospel according to the Hebrews / related saying	Stromata 5.14.96.3	Noncanonical Gospel / dominical or apostolic tradition
17	Traditions of Matthias	Stromata 7.13.82.1	Noncanonical Gospel / dominical or apostolic tradition
18	Matthew 5	Stromata 2.18 (chapter); precise Greek location unresolved	ANF identification; Greek locus unresolved
19	Matthew 5	Stromata 7.14 (chapter); precise Greek location unresolved	ANF identification; Greek locus unresolved
20	Gospel according to the Egyptians / Salome tradition	Excerpta ex Theodoto 4.67.2	Noncanonical Gospel / dominical or apostolic tradition
21	Matthew (work as a whole)	Fragmenta 8	Named-source testimony
22	Mark (work as a whole)	Fragmenta 8	Named-source testimony
23	Luke (work as a whole)	Fragmenta 8	Named-source testimony
24	John (work as a whole)	Fragmenta 8	Named-source testimony
25	Mark (work as a whole)	Fragmenta 9	Named-source testimony
26	Luke (work as a whole)	Fragmenta 11	Named-source testimony
27	Romans 4	Stromata 1.7.38.2	ANF identification + short Greek parallel
28	Ephesians 4	Stromata 6.11.87.2	ANF identification + Greek parallel
29	Hebrews (work as a whole)	Fragmenta 22	Named-source testimony

18. The standard an argument about “Clement” must meet

The myth of Clement consists in giving an authorial reconstruction the stability of a commodity. A name is made to guarantee an invariant scriptural text, a uniform style of citation, and a settled set of meanings. The surviving documents require a more discriminating account.

The evidence in this post includes genuine agreement. It includes ordinary abbreviation. It includes changed wording inside continuous works. It includes explicitly attributed alternatives, material identified with a Gospel outside the four transmitted Gospels, and opposed interpretations preserved under different speaking voices. It includes later witnesses whose attributions have to be assessed rather than treated as another directly surviving work. A convincing account of Clement must explain all of those relationships.

The distinction between characteristic behavior and exceptionless behavior is crucial. An author can have recognizable tendencies without repeating every scriptural clause in one form. A work can be consistent in its practical or theological purpose while adapting the words through which that purpose is expressed. A collection can preserve incompatible interpretations without making each one its compiler’s own belief.

Consequently, the argument that a disputed passage is un-Clementine must specify what kind of difference is at issue. A changed word may fall within the observed range of quotation. An explicitly quoted source may need to be separated from the author’s language. A theological statement may belong to an opponent, an excerpted teacher, or an authorial explanation. A reported contradiction may depend on a later witness’s understanding of a lost work.

Those questions do not make authorship unknowable. They make an authorship argument responsible to its evidence. A cumulative case can still be made, but its components have to be described correctly before they are accumulated. Five abbreviations, two uncertain editorial references, and one opponent’s interpretation do not become eight independent theological contradictions merely by appearing in a list.

The same discipline applies to an argument for the authenticity of the Letter to Theodore. The material assembled here does not authenticate its handwriting or establish its provenance. It does establish that a rigidly uniform Clement is an inadequate comparison figure. Resemblances and differences have to be assessed within the range of variation documented in the accepted and separately qualified material.

The clearest examples should now be difficult to overlook. The one God becomes my Father in the heavens. The object of knowledge is God in one Pauline quotation and the Son of God in another. The parties in the eater/abstainer command change places. A Mark-labeled quotation includes the perfection formula associated with Matthew. A beatitude appears in a combined form, followed by alternatives attributed to people altering the Gospels. These are properties of the texts that must be explained, not inconveniences that can be excluded from the profile.

“Clement” remains a useful historical designation. Its evidential content has to be reconstructed passage by passage. Every claim that something is or is not Clementine should identify the work, the locus, the speaking voice, the source being cited, and the range of variation against which the claim has been tested.

Sources and scope

The comparison begins with the eight Greek PDFs listed below. They are digitized texts, not a fresh manuscript collation. Precise printed section numbers and PDF page links are used where verified. Some unresolved entries retain chapter-level locations. Short Greek comparison clauses in the discussion have regularized punctuation and accentuation; these presentational changes are not counted as textual differences.

The source numbering includes the printed bis chapter in the clothing discussion of the Paedagogus. The catalogue also corrects an ANF reference printed as Mark 16:25 to the vine saying at Mark 14:25, preserving the distinction between an editorial-coordinate error and an ancient textual reading. No Migne column numbers are inferred from a directory name.

The Letter to Theodore is the disputed object of comparison, not an input used to establish Clement’s accepted citation practice. Nothing in the counts assumes its authenticity. Hebrews is included because of its place in the ancient Pauline attribution and collection, without imposing that attribution as a modern authorship conclusion.

Greek PDF digitization is credited to the University of the Aegean, Cultural Heritage Management Laboratory, Roads of Faith / Digital Patrology project, 2006, as stated in the supplied files. ANF translation material is public domain. Selected Stromata readings were checked against the Stählin-based Perseus/Open Greek and Latin transcription, whose digital edition identifies its Creative Commons Attribution-ShareAlike 4.0 license. The argument remains a comparison of transmitted passages rather than a determination of the cause of every variant.

Primary Greek texts

Other texts and studies cited

Clementine material in Ante-Nicene Fathers, volume 2. Editorial biblical references are locating aids rather than independent attestations of a Greek reading.
Clement, Stromata, Stählin-based Greek transcription, Perseus/Open Greek and Latin. The edition header identifies Otto Stählin’s Leipzig text, 1906–1909, volumes 2–3.
Photius, Bibliotheca 109, also reproduced in the supplied Fragmenta 23, PDF pages 3–4.
Letter to Theodore, translated by Morton Smith. Cited as the disputed document whose relationship to the comparison corpus is at issue.
Annewies van den Hoek, “Techniques of Quotation in Clement of Alexandria: A View of Ancient Literary Working Methods”, Vigiliae Christianae 50.3 (1996), 223–243.
Carl P. Cosaert, The Text of the Gospels in Clement of Alexandria, The New Testament in the Greek Fathers 9 (Atlanta: Society of Biblical Literature, 2008). The discussion above identifies the Gospel-text relationships summarized by the publisher; it does not present the present catalogue as a replication of Cosaert’s quantitative study.
Abraham Kuruvilla, discussion in Journal of the Evangelical Theological Society 54.3 (2011), 527–545, especially 533 and note 29. Used here as a published example of the confidence attached to a summary of Criddle’s vocabulary argument.