[[6]] Paulos doulos Iesou Christou kletòs apóstolos aphôrisménos eis eu aggelion theou o proepêggeilato dià tôn prophêtôn autou en graphais hagíais perì tou uhiou autou tou genomenou ek spérmatos Daueìd katà sárka tou hopisthentos uhiou en dunámei katà pneuma hagiôsúnês ex anastáseôs nekrôn Iesou Christou tou kuríou hêmôn.
[[7]] The justification for assuming that the Church at Rome probably had Adoptionist proclivities is the undeniable fact that early in the second century Hermas held this view, and there is no evidence that he was an innovator.
[[8]] Eprepen gàr autô di on tà pánta kaì di ou tà pánta polloùs vioùs eis dóxan agagónta tòn archêgon tês sôtepías autôn dia pethêmátôn teleiôsai. The English translators take agagónta as referring to the same person as auto, but it seems grammatically preferable to construe it as a qualification of archégôn.
[[9]] Though, if the late date for 1 Peter be accepted, 1 Clement is the earlier document. But the chronology of 1 Clement seems to me less certain than it is usually held to be. It depends on two factors, both doubtful: (1) the chronology of the list of Roman bishops in Eusebius and in the Liber Pontificalis; (2) the supposed reference in the epistle to the alleged persecution under Domitian. Against these is the reference to Clement in The Shepherd of Hermas, and the apparently clear testimony of the Canon of Muratori that The Shepherd was written about A.D. 140.
[[10]] Cf. Sim. ix. 1: "For that Spirit is the Son of God," and the Latin (Vulgate) text of Sim. v. 5. 1, which adds to the explanation of the Parable the exact statement, "Now the Son is the Holy Spirit." It is uncertain whether this is the true text or merely correct explanation, but in general the Latin text is better than that of the Athos MS.,—the only Greek evidence at this point.