es, k.t.l.
eleaethaesontai. | |
vi. 14. ean gar | aphiete hina aphethae | vi. 37. apoluete kai
aphaete tois anth. ta |humin. |apoluthaesesthe.
paraptomata auton. | |
vii. 12. panta oun | hos poieite houto | vi. 31. kai kathos
hosa ean thelaete hina |poiaethaesetai humin. |thelete hina poiosin
poiosin humin hoi anth.| |humin hoi anthropoi kai
houtos kai humeis | |humeis poieite autois
| |homoios poieite autois.
| hos didote houtos | vi. 38. didote, kai
|dothaesetai humin. |dothaesetai humin.
vii. 2. en ho gar | hos krinete houtos | vi. 37. kai mae
krimati krinete |krithaesetai humin. |krinete kai ou mae
krithaesesthe. | |krithaete.
| hos chraesteuesthe |
|houtos chraesteuthaesetai|
|humin. |
kai en ho metro | ho metro metreite en | vi. 38. to gar auto
metreite |auto metraethaesetai |metro ho metreite
metraethaesetai humin. |humin. |antimetraethaesetai
| |humin.

We are to determine whether this quotation was taken from the
Canonical Gospels. Let us try to balance the arguments on both
sides as fairly as possible. Dr. Lightfoot writes in his note upon
the passage as follows: 'As Clement's quotations are often very
loose, we need not go beyond the Canonical Gospels for the source
of this passage. The resemblance to the original is much closer
here, than it is for instance in his account of Rahab above, Sec. 12.
The hypothesis therefore that Clement derived the saying from oral
tradition, or from some lost Gospel, is not needed.' (1) No doubt
it is true that Clement does often quote loosely. The difference
of language, taking the parallel clauses one by one, is not
greater than would be found in many of his quotations from the Old
Testament. (2) Supposing that the order of St. Luke is followed,
there will be no greater dislocation than e.g. in the quotation
from Deut. ix. 12-14 and Exod. xxxii. (7, 8), 11, 31, 32 in c.
liii, and the backward order of the quotation would have a
parallel in Clem. Hom. xvi. 13, where the verses Deu