(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
Chapter 9
For this reason let us submit[[61]] to his magnificent and glorious counsel, and becoming supplicants of his mercy and goodness, let us fall prostrate and <turn ourselves> towards his pities, having abandoned vain laboring[[62]], and wrath, and the <thing> leading to death <, namely,> envy[[63]][[68b]]. Let us look intently[[64]] at <the ones who have> perfectly <performed public service> to his magnificent glory. Let us take Enoch[[69b]][[A]], who, found just in obedience, was transported, and his death was not found. Noah[[70b]], found faithful, through his <public service> heralded regeneration to the world[[66]], and through him the Lord preserved the animals <which has come> in concord into the ark.
Biblical (and other) Citations
68b. Clement of Alexandria, "Miscellanies", book 4, page 516 abundantly touches upon the following <passages>.
69b. Genesis 5:24, Sirach 44:16, Hebrews 11:5
70b. Genesis 6:8; 7:1, Sirach 44:17, Hebrews 11:7, 1 Peter 3:20, 2 Peter 2:5
70b. Genesis 6:8; 7:1, Sirach 44:17, Hebrews 11:7, 1 Peter 3:20, 2 Peter 2:5
Notes
61. "Let us submit": Wotton testifies that this is the manuscript's true reading. Thus also read Mill and Grabe, which word the holy Father clearly uses <in> chapter 7 and 10 <and> rather often elsewhere. The <printed> editions all <unanimously> followed Young <by printing>, "Let us listen".--The same <sc. Cotelier>
"For this reason let us submit": Lord Bois advised that "let us submit" should be read, to whose conjecture I myself willingly subscribe, although sometimes "to listen" is employed for "to submit", as <in> Isaiah 45: "to subject the gentiles before him"[[C]], and in the Septuagint it is found joined to the third case[[D]], but with a different meaning, as <in> Proverbs 15:32[[E]]: "But he hears the prayers of the just", and <in> Genesis 16:11 : "Because the Lord heard your abasement".--Young
"For this reason let us submit": Lord Bois advised that "let us submit" should be read, to whose conjecture I myself willingly subscribe, although sometimes "to listen" is employed for "to submit", as <in> Isaiah 45: "to subject the gentiles before him"[[C]], and in the Septuagint it is found joined to the third case[[D]], but with a different meaning, as <in> Proverbs 15:32[[E]]: "But he hears the prayers of the just", and <in> Genesis 16:11 : "Because the Lord heard your abasement".--Young
62. "Vain laboring": Perhaps <it should be emended to>, "vain speaking"--The same <sc. Young>
63. "And the <thing> leading...<, namely,> envy": Read, "And envy <which leads>..."[[F]]. The holy Father earlier, <in> chapter 3 and 5, takes the word "envy" <in> the masculine gender, as is <right>, although a copyist throughout <almost all of> this Epistle has expressed the same word <in> the neuter gender, as observed by Mill and Wotton.[[G]]
64. "Let us look intently", etc.: Compare these things with Clement of Alexandria, page 516, "Miscellanies", book 4, from the words, "Therefore, let us look intently at <the ones who have> perfectly <performed public service>", etc., and you will recognize, pious reader, with me that from that <sc. the "Miscellanies> <this> sweetest epistle was interpolated, and that the the interpolator diligently took care that it was long more than "great and wondrous", by which praises Eusebius adorns it.--Edward Bernard
65. By which evidently through baptism we are reborn. That the ark by which Noah was saved was a symbols of the same regeneration, also is noted <in> 1 Peter 3:20.--Coustant
66. "Heralded regeneration to the world": The regeneration that is accomplished through the bath of baptism, <with> the holy Spirit operating, should not be understood by the word "regeneration" in this passage, but <what should be understood is> the restoration of the human race and the new generation: and in this sense <in the writings of> Philo the Jew and others it is found. Also, the passage of Matthew 19:28, "in the regeneration", thus should be interpreted. Evidently, when heaven, earth, and sea have passed away, as is <written in> Revelation 21, also <he> who sits in the throne will create all things new, "new heaven, new earth, and new everything".--Young
63. "And the <thing> leading...<, namely,> envy": Read, "And envy <which leads>..."[[F]]. The holy Father earlier, <in> chapter 3 and 5, takes the word "envy" <in> the masculine gender, as is <right>, although a copyist throughout <almost all of> this Epistle has expressed the same word <in> the neuter gender, as observed by Mill and Wotton.[[G]]
64. "Let us look intently", etc.: Compare these things with Clement of Alexandria, page 516, "Miscellanies", book 4, from the words, "Therefore, let us look intently at <the ones who have> perfectly <performed public service>", etc., and you will recognize, pious reader, with me that from that <sc. the "Miscellanies> <this> sweetest epistle was interpolated, and that the the interpolator diligently took care that it was long more than "great and wondrous", by which praises Eusebius adorns it.--Edward Bernard
65. By which evidently through baptism we are reborn. That the ark by which Noah was saved was a symbols of the same regeneration, also is noted <in> 1 Peter 3:20.--Coustant
66. "Heralded regeneration to the world": The regeneration that is accomplished through the bath of baptism, <with> the holy Spirit operating, should not be understood by the word "regeneration" in this passage, but <what should be understood is> the restoration of the human race and the new generation: and in this sense <in the writings of> Philo the Jew and others it is found. Also, the passage of Matthew 19:28, "in the regeneration", thus should be interpreted. Evidently, when heaven, earth, and sea have passed away, as is <written in> Revelation 21, also <he> who sits in the throne will create all things new, "new heaven, new earth, and new everything".--Young
My Notes
A. Given the recently discovered support for the importance of the figure of Enoch in Judaism around the time of Christ (cf. Enoch Seminar), the fact that Clement mentions Enoch as a prime example for the faithful may be an argument in favor of the both the genuineness and early date of this epistle.
B. The material in book 4, chapter 17, of the Stromata ("Miscellanies") appears to quote extensively from this point of the epistle onward. This raises the question of what in the Stromata is original and what has been added by Clement of Alexandria or a later writer.
C. The verb translated as "to subject" in Isaiah is "epakousai", which is a form of the word earlier (and normally) translated as "to listen/hear". Young says that this is an example of "epakousai" being used for "hupakousai", but he seems to be mistaken. "Hupakousai" normally means "to submit", and it appears never to denote any dominant/aggressive action such as subjection. Young's argument is not clear, but it seems to rely partially upon the difference in case of the direct object of these verbs in the various examples he gives (cf. note D below).
D. "Joined to the third case" appears to mean that the direct object of the verb is in the dative case. In the Isaiah passage, the direct object was in the accusative.
E. This appears to be verse 29 in modern editions.
F. The proposed change alters the case of the article and the participle, so the full phrase could be rendered, "and envy, which leads to death".
G. This note is not attributed to anyone. Perhaps it is an erroneous omission, or perhaps it is Migne's own?
E. This appears to be verse 29 in modern editions.
F. The proposed change alters the case of the article and the participle, so the full phrase could be rendered, "and envy, which leads to death".
G. This note is not attributed to anyone. Perhaps it is an erroneous omission, or perhaps it is Migne's own?
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