(From the 1765
Venice edition of André Galland's
"Library of the Ancient Fathers", Tome 1, folio-size, p. 9)
Author: André Galland
Googlebooks PDF: PG001
[For convenience, I have italicized the long biblical quotation]
Chapter 4
For thus it has been written: "And it happened after <some> days, Cain brought from the fruits of the earth a sacrifice to God;and Abel also himself brought from the firstborn of the sheep and from their fat. And God looked[[20]] upon Abel and upon his gifts; but upon Cain and upon his sacrifices he did not attend. And Cain was aggrieved exceedingly[[21]], and he fell <with respect to his face>. And God said to Cain: 'Why did you become deeply grieved? And why did your face fall? Did you not, if you rightly[[22]] offered, but not rightly divided, sin? Be silent. Towards you <is> his turning back, and you will rule over him.' And then Cain <said> to Abel his brother: 'Let us go to the field'. And it happened in their <being> in the field, Cain rose up upon Abel his brother and slew him."[[53c]][[B]] See, brothers, envy and jealousy achieved[[23]] fratricide. Because of envy our father[[24]] Jacob[[54c]] fled away[[25]] from the face of Esau his brother. Envy made Joseph be persecuted[[55c]] as far as death, and enter as far as slavery. Envy brought Moses to take flight from the face of Pharaoh, king of Egypt, in <his hearing> from <the people of his race>: 'Who established you as judge or[[E]] umpire over us? <Is it> not <that> to kill me you wish, <according to> which manner yesterday you killed the Egyptian?'[[56c]] Because of envy[[26]] Aaron and Mariam[[27]] lodged outside of the encampment[[57c]]. Envy pulled down[[58c]] Dathan and Abiron to Hades because of <their quarreling> against the attendant of God, Moses. Because of envy David held jealousy[[28]], <and> was persecuted not only by foreigners, but also by Saul, king of Israel.[[59c]]
Citations
53c. Genesis 4:3-8
54c. Genesis 27:41
55c. Genesis 37
56c. Exodus 2:14
57c. Numbers 12:4
58c. Numbers 16:33
59c. 1 Kings 18:8
Notes
20. "Looked": The manuscript <reads> thus. The editions <read>: "looked"[[A]].--Gallandi
21. "Exceedingly": Thus Wotton <has> from the manuscript. Thus also in the Septuagint. But the editions have, "too much"[[C]]. From here <Henricus> Schotanus fell into error in <his> "Discourse on the authority of the translation of the 70 translators", chapter 4, page 108.--The same <sc. Gallandi>
22. "Did you not, if rightly [...] to the field": Pearson illuminates[[D]] this passage in <his> "Hortatory preface to the translation of the 70".--The same <sc. Gallandi>.
23. "<they> Achieved": Thus <reads> the Alexandrian manuscript. And soon, "to take flight". [The Imperial Codices][[F]] <have>, "<it> achieved...to escape".--The same <sc. Gallandi>
24. By this manner of speaking Clement seems to indicate that he rather is descended from the stock of Jacob than from the race of Caesar; and so is Jewish, not Roman. However, Eucherius in <his> epistle to Valerian thinks otherwise. Also, perhaps Clement calls Jacob 'our Father' in the sense in which Paul <in> Romans 9 teaches that the sons of the promise are considered as the seed of Abraham and Israel, and from that <fact> he names them "Israel of God" <in> Galatians 6:16.--Coustant
25. "Fled away": Hesychius explains <this as> "he escaped"[[G]].--Colomiès
26. As only Mariam <was> covered with leprosy, thus also Scripture mentions her <as> the one excluded from the camp.--Coustant
27. "Aaron and Mariam": Regarding Mariam it is established from the sacred text that she was excluded from the camp, <but> regarding Aaron not likewise; but sacred letters, when they speak about many things, generally are accustomed to bring forth those things which are in fact suitable to only a part. Thus regarding the thieves <it is> said <in> Matthew 27:44 that both maligned the Lord, whereas the divine Luke distinctly proclaims that only one was in that offense. Thus the divine Luke and John say that the mocking soldiers offered vinegar to the Lord. The divine Matthew tells that one of them presented it. Thus the divine Paul reports that Christ after his resurrection appeared to the twelve, whereas however neither Judas, who had finished <his> life by hanging, nor in fact Peter, nor Thomas, nor James <at that time> were present. By a similar usage in the Epistle to the Hebrews about many things it is said that they closed the mouths of lions and were cut apart with a saw, of which however one pertains to only Daniel, the other to Isaiah.--Fell
28. "David held jealousy": Perhaps, "underwent" <should be read>.--Young
Nothing should be changed, since "to hold jealousy" is a properly Greek phrase, and it means "to be envied", as will teach H. Stephanus in <his> "Thesaurus", from Aristides and Isocrates.--Leclerc
My Notes
A. The difference here is that the manuscript form is missing the temporal augment.
B. This passage differs from the Masoretic Hebrew text.
C. These two words (lian and agan) mean pretty much the same thing, and they are similar enough in form that they may have been easily interchanged either during transcription or translation.
D. Pearson doesn't say much more than that in order to properly understand the writings of the Church Fathers who commonly quoted from it, one must be familiar with the Septuagint because its text sometimes differs from the Hebrew (and hence, from the Vulgate as well).
E. There is apparently a variant to correct this redundancy, "ruler and", in place of, "judge or". The non-redundant reading follows the Hebrew.
F. This is the best guess I can come up with for the abbreviation, "Codd. impp.", although I have no idea to which codices it might refer, given that the Alexandrian text was the only extant copy of this epistle during Gallandi's lifetime. The only thing I can imagine this referring to is the preservation of this passage as a quotation or scholion in the codices of another author (e.g., Clement of Alexandria, Basil, etc.).
G. The word in question is rare; hence, the testimony of Hesychius the lexicographer is invoked.
Citations
53c. Genesis 4:3-8
54c. Genesis 27:41
55c. Genesis 37
56c. Exodus 2:14
57c. Numbers 12:4
58c. Numbers 16:33
59c. 1 Kings 18:8
Notes
20. "Looked": The manuscript <reads> thus. The editions <read>: "looked"[[A]].--Gallandi
21. "Exceedingly": Thus Wotton <has> from the manuscript. Thus also in the Septuagint. But the editions have, "too much"[[C]]. From here <Henricus> Schotanus fell into error in <his> "Discourse on the authority of the translation of the 70 translators", chapter 4, page 108.--The same <sc. Gallandi>
22. "Did you not, if rightly [...] to the field": Pearson illuminates[[D]] this passage in <his> "Hortatory preface to the translation of the 70".--The same <sc. Gallandi>.
23. "<they> Achieved": Thus <reads> the Alexandrian manuscript. And soon, "to take flight". [The Imperial Codices][[F]] <have>, "<it> achieved...to escape".--The same <sc. Gallandi>
24. By this manner of speaking Clement seems to indicate that he rather is descended from the stock of Jacob than from the race of Caesar; and so is Jewish, not Roman. However, Eucherius in <his> epistle to Valerian thinks otherwise. Also, perhaps Clement calls Jacob 'our Father' in the sense in which Paul <in> Romans 9 teaches that the sons of the promise are considered as the seed of Abraham and Israel, and from that <fact> he names them "Israel of God" <in> Galatians 6:16.--Coustant
25. "Fled away": Hesychius explains <this as> "he escaped"[[G]].--Colomiès
26. As only Mariam <was> covered with leprosy, thus also Scripture mentions her <as> the one excluded from the camp.--Coustant
27. "Aaron and Mariam": Regarding Mariam it is established from the sacred text that she was excluded from the camp, <but> regarding Aaron not likewise; but sacred letters, when they speak about many things, generally are accustomed to bring forth those things which are in fact suitable to only a part. Thus regarding the thieves <it is> said <in> Matthew 27:44 that both maligned the Lord, whereas the divine Luke distinctly proclaims that only one was in that offense. Thus the divine Luke and John say that the mocking soldiers offered vinegar to the Lord. The divine Matthew tells that one of them presented it. Thus the divine Paul reports that Christ after his resurrection appeared to the twelve, whereas however neither Judas, who had finished <his> life by hanging, nor in fact Peter, nor Thomas, nor James <at that time> were present. By a similar usage in the Epistle to the Hebrews about many things it is said that they closed the mouths of lions and were cut apart with a saw, of which however one pertains to only Daniel, the other to Isaiah.--Fell
28. "David held jealousy": Perhaps, "underwent" <should be read>.--Young
Nothing should be changed, since "to hold jealousy" is a properly Greek phrase, and it means "to be envied", as will teach H. Stephanus in <his> "Thesaurus", from Aristides and Isocrates.--Leclerc
My Notes
A. The difference here is that the manuscript form is missing the temporal augment.
B. This passage differs from the Masoretic Hebrew text.
C. These two words (lian and agan) mean pretty much the same thing, and they are similar enough in form that they may have been easily interchanged either during transcription or translation.
D. Pearson doesn't say much more than that in order to properly understand the writings of the Church Fathers who commonly quoted from it, one must be familiar with the Septuagint because its text sometimes differs from the Hebrew (and hence, from the Vulgate as well).
E. There is apparently a variant to correct this redundancy, "ruler and", in place of, "judge or". The non-redundant reading follows the Hebrew.
F. This is the best guess I can come up with for the abbreviation, "Codd. impp.", although I have no idea to which codices it might refer, given that the Alexandrian text was the only extant copy of this epistle during Gallandi's lifetime. The only thing I can imagine this referring to is the preservation of this passage as a quotation or scholion in the codices of another author (e.g., Clement of Alexandria, Basil, etc.).
G. The word in question is rare; hence, the testimony of Hesychius the lexicographer is invoked.
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