Biblical Criticism & History Forum - earlywritings.com

For the saving Word is called "wholesome" (ὑγιαίνων) He being the truth (ὁ σωτήριος εἴρηται λόγος αὐτὸς ὢν ἀλήθεια); and what is wholesome remains ever deathless (καὶ τὸ ὑγιαῖνον αἰεὶ ἀθάνατον μένει). But separation from what is healthful (ἀπὸ τοῦ ὑγιεινοῦ) and divine is impiety, and a deadly malady (καὶ θείου διάκρισις ἀθεότης τε καὶ πάθος θανατηφόρον). These are rapacious wolves hid in sheep-skins, men-stealers (ἀνδραποδισταί), and glozing soul-seducers (ψυχαγωγοὶ εὔγλωσσοι), secretly (ἐγκεκρυμμένοι), but proved to be robbers; striving by fraud and force to catch us who are unsophisticated and have less power of speech (αἱρεῖν ἀγωνιζόμενοι καὶ δόλῳ καὶ βίᾳ ἡμᾶς δὴ τοὺς ἀπερίττους, ὡς ἂν εἰπεῖν ἀδυνατωτέρους). "Often a man, impeded through want of words, carries less weight In expressing what is right, than the man of eloquence. But now in fluent mouths the weightiest truths They disguise, so that they do not seem what they ought to seem," says the tragedy. Such are these wranglers, whether they follow the sects, or practise miserable dialectic arts (τοιοῦτοι δὲ οἱ ἐριστικοὶ οὗτοι εἴτε αἱρέσεις μετίοιεν εἴτε καὶ διαλεκτικὰ συνασκοῖεν τεχνύδρια). These are they that "stretch the warp and weave nothing," says the Scripture; prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive." "For there are," he says, "many unruly and vain talkers and deceivers:" Wherefore it was not said to all, "Ye are the salt of the earth." For there are some even of the hearers of the word who are like the fishes of the sea, which, reared from their birth in brine, yet need salt to dress them for food. Accordingly I wholly approve of the tragedy, when it says: "O son, false words can be well spoken, And truth may be vanquished by beauty of words.

(Strom 1.8.40.4 - 5)

First of all, ὑγιαίνων is a real name. cf. Υγιαίνων του Βοσπόρου. But where is the Word called "ὑγιαίνων"?

So Moses went back to his father-in-law Jethro and said to him, "Let me go, so that I may return to my relatives in Egypt and see if they are still alive." Jethro said to Moses, "Go in peace." (βάδιζε ὑγιαίνων = לך לשלום)

שלום is a female name (Salome) in antiquity male name שׁלמה https://books.google.com/books?id=3zapQ ... me&f=false

For the saving Word is called "wholesome" (ὑγιαίνων)

Where?

LS

Unchecked Copy Box 1Ti 1:10

the sexually immoral, men who practice homosexuality, enslavers,[fn] liars, perjurers, and whatever else is contrary to sound[fn] doctrine,
TOOLS

Unchecked Copy Box 1Ti 6:3

If anyone teaches a different doctrine and does not agree with the sound[fn] words of our Lord Jesus Christ and the teaching that accords with godliness,
TOOLS

Unchecked Copy Box 2Ti 1:13

Follow the pattern of the sound[fn] words that you have heard from me, in the faith and love that are in Christ Jesus.
TOOLS

Unchecked Copy Box 2Ti 4:3

For the time is coming when people will not endure sound[fn] teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions,
TOOLS

Unchecked Copy Box Tit 1:9

He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound [ὑγιαινούσῃ] doctrine and also to rebuke those who contradict it.
TOOLS

Unchecked Copy Box Tit 1:13

This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith,
TOOLS

Unchecked Copy Box Tit 2:1

But as for you, teach what accords with sound[fn] doctrine.
TOOLS

Unchecked Copy Box Tit 2:2

Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.
TOOLS

Unchecked Copy Box 3Jo 1:2

Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul.

None of these use the exact form ὑγιαίνων.

Secret Alias wrote: ↑Tue Nov 14, 2023 8:14 am

First of all, ὑγιαίνων is a real name. cf. Υγιαίνων του Βοσπόρου. But where is the Word called "ὑγιαίνων"?

1 Tim.6.3 :

"Ει τις ετεροδιδασκαλει και μη προσερχεται ΥΓΙΑΙΝΟΥΣΙΝ ΛΟΓΟΙΣ τοις του Κυριου ημων Ιησου Χριστου"

There you go the smarter guy wins. Thank you. Just noticed this.

This word “sound” or “healthy” (ὑγιαίνων, ὑγιής), as applied to doctrine,17 is one of a group of expressions which are peculiar to the Pastoral Epistles, and which have been condemned as not belonging to St. Paul’s style of language. He never uses “healthy” in his other Epistles; therefore these three Epistles, in which the phrase occurs eight or nine times, are not by him.

. . . . . .שׁלמה
. . . . . . / \
"Υγιαίνων" "Εἰρηναῖος"

For there are with the Lord both rewards and" many mansions," corresponding to lives. "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward." And again, the differences of virtue according to merit, and the noble rewards, He indicated by the hours unequal in number; and in addition, by the equal reward given to each of the labourers -- that is, salvation, which is meant by the penny -- He indicated the equality of justice; and the difference of those called He intimated, by those who worked for unequal portions of time. They shall work, therefore, in accordance with the appropriate mansions of which they have been deemed worthy as rewards, being fellow-workers in the ineffable administration and service. "Those, then," says Plato, "who seem called to a holy life, are those who, freed and released from those earthly localities as from prisons, have reached the pure dwelling-place on high." In clearer terms again he expresses the same thing: "Those who by philosophy have been sufficiently purged from those things, live without bodies entirely for all time. Although they are enveloped in certain shapes; in the case of some, of air, and others, of fire." He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe."

εἰσὶ γὰρ παρὰ κυρίῳ καὶ μισθοὶ καὶ μοναὶ πλείονες κατὰ ἀναλογίαν βίων· ὃς γὰρ ἂν δέξηται, φησί, προφήτην εἰς ὄνομα προφήτου, μισθὸν προφήτου λήψεται, καὶ ὃς ἂν δέξηται δίκαιον εἰς ὄνομα δικαίου, μισθὸν δικαίου λήψεται, καὶ ὃς ἂν δέξηται ἕνα τῶν μαθητῶν τούτων τῶν μικρῶν, τὸν μισθὸν οὐκ ἀπολέσει. πάλιν τε αὖ τὰς κατ' ἀξίαν διαφοράς, τῆς ἀρετῆς εὐγενεῖς ἀμοιβάς, διὰ τῶν ὡρῶν τῶν οὐχ ὁμοίων τὸν ἀριθμόν, πρὸς δὲ καὶ <διὰ> τοῦ ἑκάστῳ τῶν ἐργατῶν ἀποδοθέντος ἴσου μισθοῦ (τουτέστι τῆς σωτηρίας, ἣν τὸ δηνάριον αἰνίσσεται) τὸ ἐπ' ἴσης δίκαιον μεμήνυκεν διὰ τῶν κατὰ τὰς ἀκαταλλήλους ὥρας ἐργασαμένων. ἐργάσονται μὲν οὖν κατὰ τὰς μονὰς τὰς ἀναλόγους ὧν κατηξιώθησαν γερῶν, συνεργοὶ τῆς ἀρρήτου οἰκονομίας καὶ λειτουργίας. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι προσκεκλῆσθαι, φησὶν ὁ Πλάτων, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς καθαρὰν οἴκησιν ἀφικνού μενοι· διὰ σαφεστέρων τε αὖ τὸ αὐτὸ ὧδέ πως λέγει· τούτων δὲ αὐτῶν οἱ ἐν φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε σωμάτων ζῶσι τὸ παράπαν εἰς τὸν ἅπαντα χρόνον, καίτοι σχήματά τινα περιτίθησι ταῖς μὲν ἀέρινα αὐτῶν, ταῖς δὲ καὶ πύρινα. ἔτι ἐπιφέρει· καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δη λῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι. [Stromata 4.6.37.1 - 5]

Such are the thirty AEons in the erroneous system of these men; and they are described as being wrapped up, so to speak, in silence, and known to none [except these professing teachers]. Moreover, they declare that this invisible and spiritual Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And for this reason they affirm it was that the "Saviour"--for they do not please to call Him "Lord"--did no work in public during the space of thirty years, thus setting forth the mystery of these AEons. They maintain also, that these thirty AEons are most plainly indicated in the parable of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be thirty: for one, three, six, nine, and eleven, when added together, form thirty. And by the hours, they hold that the AEons were pointed out; while they maintain that these are great, and wonderful, and hitherto unspeakable mysteries which it is their special function to develop; and so they proceed when they find anything in the multitude of things contained in the Scriptures which they can adopt and accommodate to their baseless speculations. [Irenaeus Adversus Haereses 1.1.1]

And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour(2) shall be seen according as they who see Him shall be worthy. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy [ibid 5.36.1 - 2]

and that the Iota and the Eta indicate the Saviour's name (τὸ δὲ ἰῶτα καὶ τὸ ἦτα τοὔνομα σημαίνειν τὸ σωτήριον) [Stromata 6.11.84.4]

They also affirm that these eighteen AEons are strikingly indicated by the first two letters of His name [Ihsous], namely Iota(10) and Eta. And, in like manner, they assert that the ten AEons are pointed out by the letter Iota, which begins His name; while, for the same reason, they tell us the Saviour said, "One Iota, or one tittle, shall by no means pass away until all be fulfilled." [Irenaeus Adv Haer 1.3.1]

Secret Alias wrote: ↑Tue Nov 14, 2023 12:09 pm . . . . . .שׁלמה
. . . . . . / \
"Υγιαίνων" "Εἰρηναῖος"

No, Clement is not giving Irenaeus a coded name-check here; the sentence becomes nonsensical. The analogy of healthy/diseased, applied to teaching/conduct/soul, is recurrent in Clement. In alluding to the Pastorals, (possibly sensitized by Philo - three instances of υγιαινοντας λογους in Leisegang's Index), it's simply grammar that compels him to use the form υγιαινων in his riff.

Actually, Clement is aware of the Hebrew on your diagram, at Strom.4.25.161 :

..εφ'ην ο κυριος απελυε λεγων "απελθε εις ειρηνην" Σαλημ γαρ ερμηνευεται ειρηνη ..

This does lead to a name-check. However, it's not to Ειρηναιος/Irenaeus, but to Basilides' Ειρηνη/Irene (4.25.162).............

Wrong is good. Thank you.

Another parallel?

Paul also, they affirm, very clearly and frequently names these AEons, and even goes so far as to preserve their order, when he says, "To all the generations of the AEons of the AEon."(5) Nay, we ourselves, when at the giving of thanks we pronounce the words, "To AEons of AEons" (for ever and ever), do set forth these AEons. And, in fine, wherever the words AEon or AEons occur, they at once refer them to these beings. [Irenaeus 1.1.3]

To inquire, then, respecting God, if it tend not to strife, but to discovery, is salutary. For it is written in David, "The poor eat, and shall be filled; and they shall praise the Lord that seek Him. Your heart shall live for ever (ζήσεται ἡ καρδία αὐτῶν εἰς τὸν αἰῶνα τοῦ αἰῶνος)." For they who seek Him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge. And their soul shall live; for the soul is figuratively termed the heart, which ministers life: for by the Son is the Father known. [Stromata 5.12.1 - 2]