Saturday, January 26, 2013

PG001(col. 237-240): First Epistle of Clement to the Corinthians: Chapter 15.

(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 15

     And so[[3]] let us adhere to the <ones who> with reverence <are making peace> , and not to the <ones who> with hypocrisy <are wanting>[[4]] peace.  For <it> says somewhere: "This people with <their> lips honors me, but their heart is far away from me."  And again: "With their mouth they <weren blessynge>[[5]][[A]][[B]], but with their[[6]] heart they were cursing."  And again <it> says: "They loved him with their mouth, and with their tongue they beguiled him.  And their heart <was> not straight with him, nor <were they proved faithful> in his covenant[[87b]].  Let become[[7-8]] speechless the deceptive lips[[88b]], grandiloquent tongue, the <ones who have said>, 'Let us magnify[[9]] our tongue, our lips <are> with us.  Who is Lord of us?'  <Because of> the wretchedness of the beggars, and <because of> the groaning of the paupers, now I will arise, says the Lord; I will place <him> in salvation, I will speak freely in him[[89b]][F]]."

Biblical Citations
87b. Psalm 77:36, 37

88b. Psalm 30:19

89b. Psalm 11:4-6

3. "And so, etc.": These things also Nicon <repeats> in the "All-receiver", as just noted <at> chapter 14.--Gallandi

4. "are wanting": Others <read> "are speaking".  Others <read> "are counseling".  But, please[[C]], precisely why <should> the manuscript's reading <be disturbed>?  Or does the holy Father not sufficiently clearly imply both the opinion of a perverse mind and deceitful words?--The same <sc. Gallandi>

5. "they weren blessynge"[[A]][[B]]: Mill has ascertained that this reading of the manuscript's <is correct>: evidently the Doric third <person> plural <form>.  Clement of Alexandria <had> "they bless"[[D]].  But the editions <print> with the Septuagint, "they were blessing"[[E]].  I accede to Mill; and I confirm this reading from the Septuagint, Psalm 5:10 : "With their tongues they <weren deceyvynge>[[B]]".  Which passage indeed, expressed likewise in the Dorica dialect, appears to me as most similar to this Clementine <passage>.  Not noticing that, Wotton less correctly judged that here perhaps should be read "they blessed": for this inversion of tenses changes the meaning of the psalm repeated by Clement.--The same <sc. Gallandi>

6. "but with their heart": The word "their", which is absent from the editions, Wotton restored from the manuscript.--The same <sc. Gallandi>

7-8.  "Let become speechless, etc.": All editions except the London <print> "but" instead of "speechless"[[G]], which nevertheless both the manuscript codex and Clement of Alexandria exhibit.  But that passage, mutilated in <the writings of> each Clement, thus should be restored: "Let become speechless the deceptive lips [and may the Lord utterly destroy all the deceptive lips, and] grandiloquent tongue."  For from here that gap flowed, since the librarian turned his eyes from the first "deceptive" to the "tongue" after the second "deceptive".  And this already earlier Potter advised at Clement of Alexandria's "Miscellanies", book 4, chapter 6, page 578, and Wotton at [this passage.--Gallandi][[H]]

     <--> "But let become":  Clement of Alexandria read "speechless" <in place of "but">, and indeed rightly; since this passage is <fused together> from verse 19 of psalm 30 according to the reckoning of the Greeks <i.e., the Septuagint version>, to both verse 4 of psalm 11 and those <verses> which follow.  In citing the testimony of the Scriptures, that <it> is customary for the Fathers, from various passages to produce one body, we have noted above.  As for why "let become" is written in the imperative and not "may become"[[I]], let be heard Basil at that <passage> of psalm 44: " 'And fare well, and reign.'  But let not surprise us the saying <in the imperative mood>, the "fare well", because of the habit of Scripture <which> thus always configures <expressions of prayer>;  For 'let thy will be done', instead of 'may be done', and 'thy kingdom come', instead of 'may come'," and Cyril at that <passage> of psalm 54: "Indeed 'let death come upon them'," as also in our Catena he tells that not only <expressions of prayer>, but also <prophetic expressions> in the Scriptures are produced <in the imperative mood>.  <Cyril says>: "A custom for Scripture is that <prophetic expressions> are brought forth in imperative style;  and so thereupon the <phrase>, 'let death come', and the <phrase>, 'let them come down', instead of '<it> shall come', and '<they> shall come down', has been said."--Young

9. "Let us magnify": Davies reads "we will magnify", as <has> the <Septuagint> <in> Psalm 11:5.  His conjecture is confirmed from Clement of Alexandria, who also himself thus reads <in the cited passage>.--Gallandi

My Notes
A.  The meaning of the Alexandrian text seems to be the imperfect tense of the verb, but see note C below.  But the problem is that it's not quite clear whether the form is a corruption or a Doric element of Koine.  I have verified to my satisfaction that the form in the Alexandrian text could result from an epilson theme vowel contraction with the Doric 3rd person plural imperfect ending, "-osan", which was apparently current in Alexandrian Koine.  But I am in no place to comment on the likelihood of this, nor on the question of the relative influences of various Greek dialects on the development of Koine, nor on the resulting dialectical differences among various regions.

B. For the translation of these Doric forms, I've used an alternate Middle English form of the past progressive tense. 

C. Idiomatic.  Literally, "I will love you".

D.  The form here is the normal 3rd person plural present.  It seems likely that this is not what Clement of Alexandria actually read and wrote, but rather a standardization of a later manuscript.

E.  The current critical edition of the Septuagint retains the form in the main text.\

F.  There are a number of variants for this final phrase.

G. There is a difference of one letter.  

H.  Migne's text reads "et Wott. ad. GALL. h. 1.".   There are a few irregularities here.  First, this note is followed by another note without the customary separating dash.  Second, the note does not end with the note's author, but with the abbreviation "h. 1.".  Third, the second character in that abbreviation seems to be the numeral "one" and not a lower case letter L.  I interpret it this way: The text should read "et Wott. ad h.l. GALL.".

I.  This is the optative of wish/desire.

Tuesday, January 8, 2013

PG001(col. 235-238): First Epistle of Clement to the Corinthians: Chapter 14.

(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 14

{J}ust, therefore[[93-94]], and hallowed <it is>, beloved brothers, <that> we rather become obedient to God, than follow the leaders in pretension and instability of foul envy.  For not the <casual>[[95]] harm, but rather a great danger will we sustain, if recklessly we deliver ourselves to the wishes of men who shoot forth at strife and sedition, at <our being alienated> from <that which goes well>.  Let us be good to them[[97]] according to the compassion and sweetness of  the <one who made> us.  For <it has been written>: "<The> good will be the inhabitants of the land, and <the> innocent will be left remaining in it[[98]][[82b]]; But the <law-transgressors> will be utterly destroyed from it[[99]][[83b]]."  And again <it> says: "I saw[[100]] <an> irreverent <one> exalted exceedingly and evelated[[1]][[F]] like the cedars of Lebanon; and I came by, and look, <he> was not, but and I sought out his place, and I did not find <him>.  Keep innocence, and see straightness, because <that> is <the> remnant[[2]] for <the> peaceful man." 

Biblical Citations
82b. Proverbs 2:21, 22 according to the Septuagint

83b. Psalms 36:9

84b. <In the same place> 35-37

85b. Isaiah 29:13

86b. Psalms 61:5

93-94. "Just, therefore": In the "All-receiver" of Nicon the Monk, discourse 18, Regal codices 2418, 2423, 2424 <has>: "Of Clement of Rome: 'Just, therefore, and hallowed', etc.", as above among the testimonies of the ancients, column 43[[A]].  <He> joins together the words <at> Clement's Epistle 1, this chapter and the following <chapter> and 46, likewise  <at> Epistle 2, chapter 3.--The same <sc. Cotelier>

95. "the casual":  The <printed> editions omit the article "the", which Wotton restored from the manuscript.--Gallandi

96. "Who shoot forth": Lord Bois thinks something is absent, and that the word "words" or "statements" should be supplied.  I would prefer, without any addition, to read "<who> sharpen up", and <this> is rendered by us in our translation: but so that the meaning is fuller and more rounded, I do not refuse to all "the tongues", if one thus might wish, and indeed by a most elegant phrasing which Libanius uses <in his> Epistle to Basil[[B]]: "If these <words are> of an unwrought tongue, who would you be <to sharpen> it?" Thus the epistle to Sallust not yet published: "For already <since> <those who are sharpening> <their> right hands to write quickly <are> standing up." thus the Psalmist calls the tongue of the impious, who contrive iniquity and deceits, "<a> sharpened razor".  But whom "shoot forth" pleases more, to fill out the meaning they can add, "the tongues" or "with the tongues"; for the tongue of taunting and perverse men "is an injuring missile and a mendacious bow," as says Jeremiah, chapter 9, verses 3 and 8, which Solomon in Proverbs calls a "knife" and Job a "lash".  Whence <Gregory the> Nazianzen, <in> epistle 191, which in the manuscript codex of the Bodleian library, not to Timothy, as in the printed <editions>, but to the sophist Stagirius is dedicated: "Put down for once the weapons, and the slings, and the more terrible spears, the tongues, with which you cast against each other and injure," and Nicephorus Callistus, <in> book 8, chapter 11 on the Arian heresy, and the schism then arisen in the Church, making words: "Not <as> <speakers of a foreign tongue> did they make war upon the churches, but <as those>  <of the same lifestyle> and <of the same stock> against each other they <armed themselves>, using tongues as spears."--Young

97. "Let us be good to them": Instead of "them", others prefer "to each other". Others, "to ourselves": which word of course sometimes is used instead of "to each other".  Thus Colossians 3:13 : "being gracious to yourselves"[[C]].  But the reading of the manuscript seems <that it ought to be retained>, if it is referred to the schismatics, about whom <he was speaking> a little earlier: "to <those> in pretension, etc.", which meaning certainly seems to more aptly adhere to the context of this chapter.  If however you think otherwise, not even then <should> the reading be changed: for also often the holy Father uses these words, "to them", "them", instead of, "to each other", "each other", as noted below at Epistle 2, chapter 4.--Gallandi

98. "The good will be the inhabitants of the land, and the innocent will be left remaining in it": These, therefore, truly are of the 70 Elders[[D]].--Cotelier

99. "will be utterly destroyed": Young and the editions all <unanimously> read "will be utterly distroyed"[[E]].  But the manuscript <actually reads> "will be utterly destroyed", both here and perpetually in the Septuagint.  Thus also "I destroy", "destruction", "destroyer" : and "I utterly destroy", etc.  Both Eustathius and <the Suda> use "I destroy"; such that such that the way of writing <it with> "e" seems to be older and more accurate: for "I destroy" is derived from "destruction", which is always written with "e". <Wotton's note>--Gallandi

     --What is here asserted about the Septuagint is a manifest error.  For indeed in <the writings of> those elders we perpetually read "I distroy"[[E]], "I utterly distroy".  Thus also "distruction", "utter distroying" (each hapax legomenon, Joshua 17:13, and 1 Kings 15:21), "utter distruction".  But <the Suda> in the Lexicon holds a deep silence about both these words.  I am not able to speak about Eustathius, whom I do not have in my hands.--Drach

100. "I saw, etc.": These and the following <words> up to the beginning of chapter 18, <with> few things changed, Clement of Alexandria repeats <in> "Miscellanies", book 4, chapter 5, page 577.--Gallandi

1. "evelated"[[F]]: The editions <have> "levated".  But the manuscript <has> "evelated".  Not can anyone suspect but that here should be read "elevated", and in the Septuagint.  for since in this manuscript "v" and "l" are very often permuted between themselves, <with> each both vowel and diphthong restored to their places, "evelated" comes out <as> "elevated". <Wotton's note>.--The same <sc. Gallandi>

2. "remnant": Euthymius understands <this word to mean> remembrance, which is preserved in a double way, either through offspring, or through good works; but Ferrandus most ingeniously thus paraphrases this passage: "The time will be when a wage suitable to the innocent man will be repaid."  Each <in the spirit> of the Hymnographer[[G]].--Colomiès

My Notes
A.  I haven't translated these excepts on this blog.  But they may be found in Migne at the cited column.

B.  Letter 343

C.  What is properly the 3rd person reflexive pronoun is often colloquially used for the reciprocal pronoun in all persons.

D.  I'm not sure what the import of this note is.  Since I don't have a critical edition of the Septuagint (pace Herr Hitzig), I can't say anything further but that the online texts I've found use a different preposition and case for "in it" at the end of the line. 

E. The issue here is a spelling variant: "olethreu-" vs. "olothreu-".  I've altered the letters to fit the English examples.

F. The text has what is apparently a misspelling due to an inversion of letters.  I have kept this in the English and altered the cited letters fit the English example.

G. I'm not sure what this is supposed to mean.  It may be a reference to the style of Joseph the Hymnographer, although he lived much later than either.  The only other person I can find with the title "Hymnographer" is King David, but that seems wrong here.

Thursday, January 3, 2013

PG001(col. 235-236): First Epistle of Clement to the Corinthians: Chapter 13.

(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 13

Let us be humble therefore, brothers, having put away all pretension and <arrogant affectation> and thoughtlessness and angers; and let us do <what has been written>.  For the holy Spirit says: "Let not the wise glory in his wisdom, nor the strong in his strength, nor the wealthy in his wealth; but rather the <one who boasts>[[87]], in the Lord let him boast[[88]], of <the fact that he> searches him out and makes judgment and justi{ce}[[79b]][[89]];" <we> being especially mindful of the words of the Lord Jesus, which he spoke teach{ing} reasonableness and magnanimity.  For {th}us he spoke: "Show mercy that you may be shown mercy, forgive that <it> may be forgiven[[A]] to you; a{s} you do, so <it> will be done {to y}ou; as you give, so <it> will be given {to y}ou; as you judge, so <it> will be judged {to you; as} you are kind, so <it> will be <done k{in}dly> to you; by <the measure with which> you mea{sure}, in it will <it> be measured to you[[80b]].  By {this} command and by these precep{ts} let us confirm[[90]] ours{elves} <so>[[B]] <that> <{w}e> <journey> <as> obedient to[[91]] h{is} <fittingly holy> words, <we> being humble.  For the holy word {say}s: "Upon whom will I look {upon}, but unless upon the meek  and {qui}et[[92]] and <the one> fearing my sayings?"[[81b]]

Biblical Citations
79b. Jeremiah 9:23,24 ; 1 Corinthians 1:31 ; 2 Corinthians 10:17

80b. Luke 6:36-38

81b. Isaiah 66:2

87. "But rather the one who boasts": The particle "rather", which Young and the <printed> editions omit, except for the London <edition>, Wotton restored from the manuscript, and the Septuangint exhibits it at Jeremiah 9:24.--Gallandi

88.  "in the Lord let him boast": Thus indeed the divine Paul <writes in> 1 Corinthians 1:31 ; <and> 2 <Corinthians> 10:17.  However, <it appears> otherwise <in> Jeremiah 9:23,24.  [Clement, <elsewhere> Cyprian, <and> others][[C]].--Colomiès

89. "that he searches him out and makes judgment and justice": Lucifer also read "search out", for he translates <as> "to seek into", <in> book 2 <in defense of> St. Athanasius a little after the beginning.  Likewise, you will find, "and makes judgment and justice", in homily 43 of Antiochus.--Cotelier

90.  "these <...> let us confirm": Thus <reads> Wotton from the manuscript.  But the <printed> editions, <with> "these" omitted, exhibit "let us conphirm"[[D]].--Gallandi

91.  "{w}e <...> obedient to"[[E]]: Young and the <printed> editions <have>: "<obedient> {always} to", against the reliability of the manuscript codex, which, <with> Wotton <as> witness, exhibits, "obedient to <...>asts".  Mill also reads, "to <...>asts"; and thus fills out the gap: "<to his> {rever}ent <words>": with a sufficiently unfortunate conjecture.  Wotton then, <not at all> hesitating, thus completes the gap: "<that> {w}e <obedient> to".  But Davies <reads>, "{be}ing <obedient> to".  <That> you choose either of these readings, is alright by me.  Clearly, the Youngian and the Millian <readings> seem <that they should be rejected>.--The same <sc. Gallandi>

92.  "upon the meek and quiet": At present, the Seputagint <reads>: "upon the humble and quiet", in which manner it was once read by many.  To the Clementine reading <show favor> Athanasius <on> the <Presentation> of the Lord, Proclus on <Holy Thursday>, Theodore the Studite <in> Catechetical sermon 90, Psellus <as> cited in the Catena "on the Psalms", and Chrysostom <in> homily 9 "on Genesis", <in> the exposition on psalms 131 and 142, the Sermon on the prayers of Christ, and <in> homilies 15 and 66 "on Matthew"; who nevertheless <in> homily 55 "on Genesis" thus unites both: "upon the meek, and quiet, and humble"; and <in> homily 41 "on Matthew" has, "upon the meek and humble".--Cotelier

My Notes
A. There appears to be an error in Migne's Greek text.  The first letter of this word is printed as omega, which gives an impossible form.  It should be an alpha.

B. Migne's Greek text does not include this preposition, as do later editions.  The absence of a note does seem strange; however, the articular infinitive does not require a preposition to express purpose (though I gather it would seem odd according to Clement's diction).

C.  I think this statement means to say that Clement, Cyprian, and other authors also convey this idea, but in different wording.  But the note's phrasing is rather elliptical.  It seems that the Clement in this note should be Clement of Alexandria, since this seems to refer to differences from the cited usage here of Clement of Rome.  But that's not clear.  Also, If I understand the abbreviation "al." before Cyprian correctly, it seems to indicate that Cyprian only sometimes uses a different phrasing of this idea.

D.  The issue here is the difference between sigma and xi as the final letter of the verb stem.  The LSJ attests to this difference for this verb, so it's possibly a matter of dialect.  There seems to be no difference in meaning.

E.  The issue considered in this note is impossible to render fully into English.  The problem is how to fill in a gap of about 2-3 letters such that the ensuing text makes sense.  Young et al. fill in the gap with the 3-letter word for "always", but apparently the letters in the manuscript do not allow for this, those letters being "-astois".  Mill takes this to be the ending of an incomplete dative adjective, whereas Wotton and Davies consider the "tois" to be a complete dative article and treat "-as" as the end of an incomplete word, "we" and "being", respectively.

Tuesday, January 1, 2013

PG001(col. 231-234): First Epistle of Clement to the Corinthians: Chapter 12.

(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 12

Because of fiath and hospitality Rahab the prostitute[[75]] was saved[[78b]].  For <when> spies <had been sent out> into Jericho by Joshua the <one who is> <son> of Nun[[76]], the king of the land <found out> that they <had come> to spy on their region[[77]], and he sent men <who were to apprehend> them, so that <having been apprehended> they would be killed.  Therefore, the hospitable Rahab <having received> them, hid <them> in the upper room under the flax-straw.  And <when> the <ones> from the king <stopped by> and <said>: "{Men to you ca}me, spies of {our land}, lead them out, for the k{ing th}us commands.  But she answered[[78]]: "{The two m}en whom you seek came to me, {but quick}ly they went away and procee{d[[79]]." Not} indicating to them t{hose <men>[[80]]}[[F]].  And she said to the men: "{Kno}wing[[C1]], I know that your {Lord God} gave over to you this {ci}ty, for fear and {trem}bling of you fell upon the <ones> in{hab}iting it[[81]].  Therefore, if <it should> oc{cur} <that> you take it, preserve me and the house of my father."   And they said to her: "<It> will be thus, as you said to us. So therefore, if you find out <that we are coming by>, you will gather together your own under your roof, and they will be preserved; for <however many>, if they are found outside of the house, will perish."  And [they added <that> to her they gave a sign][[82]][[C2]], so that she would hang  a red <sc. sign> from her house; <they> making clear[[83]] that through the blood[[84]] of the Lord salvation will be for all <those> trusting and hoping in God.  See, beloved, not only faith[[85]], but prophecy has occurred in woman[[86]].

Biblical Citations
78b. Joshua 2;  Hebrews 11:31

75. "Because of faith <...> the prostitute": Clement of Alexandria, <in the cited passage>[[A]], has excerpted only these <sc. words>.--Gallandi

76. "By Joshua the <one who is> <son> of Nun": Thus <reads> the Wottonian edition from the manuscript.  Others omit one of the two "the "[[B]].--The same <sc. Gallandi>

77. "Their region": The editions <print>, "his" <sc. instead of "their">.  On the reliability of the manuscript Wotton restored "their".  That Young thus also read is clear from his translation: "The king of the land found out that <those intending to spy on> their land had come": however, in the text of his <printed> edition, "his" crept in.  Fell censured the Youngian translation, not knowing the true reading of the manuscript.--The same <sc. Gallandi>

78. "But she answered":  With Davies I read "She here responded"[[D]]: [[Lat. Trans. Om.]].--Gallandi

79. "And proceed":  Coustant would prefer, "and where they proceed, I know not" [[Lat. Tran. Om.]].  But the manuscript's gap is not capable of this supplement.  Simpler is the reading which up to now has prevailed.--The same <sc. Gallandi>

80. "Not indicating to them those": Thus Cotelier correctly filled out the manuscript.  For the Youngian reading, "Indicating to them {<the> road} o{pposite}", seems <not at all> to correspond to the context and historical truth.--The same <sc. Gallandi>

     --"{Not} indicating to them t{hose}"[[F]]: Although <the things> which <are lacking> can be supplied in various ways, a learned man <urged that it be printed>, "Indicating to them {<the> road} o{pposite}", [[Lat. Trans. Om.]]: with a meaning clearly different from the words of the book of Joshua, chapter 2, verse 5, where Rahab denies that she knows to where those men departed.  The woman indeed shows the opposite way, but to the Jewish spies, not however to <the ones> sent by the king of Jericho.  Now, <it may be permitted> here by the way to advise about the error of the <printed> editions of St. Jerome, <in> the <entry> of Rahab, <in> the Book on the translation of Hebrew names, <in> the chapter on Joshua <son of> Nun: "Raal[[sic]], breadth, or hunger, or onset"[[E]].  For far from doubt "Raab"[[E]] should be read.--Cotelier

     --Young, <being eager> to fill out what here <is lacking> in the archetype, had published, "Indicating to them {<the> road} o{pposite}", and in Latin, [[Lat. Trans. Om.]].  Which since Cotelier noticed conflicted with sacred history, which teaches that the spies had then not yet exited from the house of Rahab, but still lay hid in it, <he> substituted "not" for "road", and "t{hose}" for "o{pposite}".  Nor <is there> doubt that his correction is preferable to the Youngian reading: mostly since the sequence of speech does not allow this <sc. Young's reading?> to be referred to the spies of Joshua, to whom <alone> Rahab is mentioned to have shown the opposite way.  Also, earlier <it> perhaps should be read[[E]], "And where they proceed, I know not".--Coustant

81.  "The <ones> inhabiting it":  Therefore, <this> section of verse 9, chapter 2 <of> Joshua, <was able to be> read by Clement, which <section> is absent from many <printed> editions, but is thus brought forth in the Complutensian, "And all the <ones> inhabiting the land cowered away from you", but <in> codex 720 of the regal Library[[H]] in this manner, "And all the <ones> inhabiting the land wasted away from your face".--Cotelier

82.  "And they added <that> to her they gave a sign":  A Hellenism, occurring here and there in sacred writings, which the holy Father at other times uses, as Wotton notes, and it means that "they also gave to her a sign".  Davies upbraids the translation of Cotelier: "And they added that she give a sign", because it conflicts with divine history: for not Rahab to the spies, but the spies to Rahab gave a sign, from Joshua 2:18.  And so thus he <sc. Davies>, as pertains to the meaning, translates: "Moreover", or, "Furthermore they gave to her a sign".  Correctly.  But of the same error were to be accused Young and Fell, preceding Cotelier, in <the writings of> whom I thus read: "And that she give a sign, they added".  That the Cotelerian translation should here be reformed, Coustant did not recognize, intending to emend otherwise, as elsewhere here and there.  We ourselves have revised it, nevertheless adhering to the letter.--Gallandi

83.  "Making clear", etc.: This figure <of speech> and <figurative representation> has many and great supporters: Justin in the "Dialogue", page 338; Irenaeus <in> book 4, chapter 37; Origen <in> Homilies 3 and 6 "On Joshua <son of> Nun" and at <chapter> 27, <verse> 28 of Matthew; Ambrose <in> the "book on Solomon", chapter 5, and book 5 <of> "On Faith", chapter 4; Jerome <in> epistle 2; pseudo-Jerome at Mark 14:1; Paulinus <in> song 23; Augustine on psalm 86:4; Prosper <in> "On the promises and predictions of God"[[G]], part 2, chapter 14; Fulgentius <in> book 1 <of> "On the remission of sins", chapter 21; Theodoret <in> Inquiry 2 on Joshua, and at verse 31, chapter 11 of the Epistle to the Hebrews. <To say nothing> about the author of the unfinished work on Matthew, <in> tome 7 of the blessed Chrysostom, at chapter 1, verse 5, <at which place> corruptly is read, "with a signal of scattered red", in place of, "with a red signal of rope"; likewise regarding Procopius of Gaza and others whom I have not found noted among <the writings of> my adversaries.  How horrendously the Gnostics interpreted the scarlet, you may perceive in <the writings of> Epiphanius, in <the section on> their heresy, chapter 9.--Cotelier

84. "Through the blood": After the blessed Clement I observe that  Justin Marty, Irenaeus, Origen, and other whose names <it is available> to read in <my> "Sacred Observations", page 97, ascribe the <rope> to the same <meaning>.--Colomiès

85.  "Not only faith, but prophecy":  The trust laid up in the God of Israel, and the salvation hoped from him before the coming of the Lord, were reckoned <as> justice and faith, even though the future coming of the Messiah, with the mysteries of his incarnation, death, and resurrection, were not at all perceived.  By the same reason, very many things done throughout the entire <dispensation> of the law were considered for the occasion of prophecy, God thus directing them <sc. the things done> such that they foreshadowed the state of future redemption.  Thus the departure of the Israelite people from Egypt, the crossing through the Red sea, the elevation of the bronze serpent, that I may pass over innumerable other <examples>, <it is established that> <these things> pertain to the times of the Messiah.  But before others, for <their> own specific reason, these saved lives, as though a paschal token, and the pact in the purple of redeemed blood appeared to have merited the utterance of prophecy; since indeed in the Mosaic law the almost perpetual is the use of that symbol, of course, scarlet, in all expiations and sacrifices of whatever type.  Thus <in> the Epistle to the Hebrews 9:19, when the entire population had to be purified by the accepted law, Moses is said "to have accepted the blood of calves and goats with water and scarlet wool and hyssop, <and> also to have sprinkled the book itself and the whole people."  The same <is> done in the purification of leprosy <in> Leviticus 14:49.  But in fact we learn from the Talmud <in> the tractate "Yoma", <meaning> "The Day", <specifically> the day "of Kippurim", "of attonements", (which, if any other <day did>, bore the type of obtaining expiation through the blood of the Lord) was not celebrated without a "tongue <of wool> which is of redness"[[H]], a "scarlet tongue" or rope.  But in fact, if trust <is to be given> to the Gemara of the same book and to the Book of Lineage, thereupon judgment was given regarding the success of this great solemnity; for it the expiation was properly carried out, the scarlet <color> would assume whiteness, "<the> tongue which is of redness was become white", and <it> is considered to have pledged that the innocence of the reconciled people <was> similar to its whiteness.--Fell

     --Compare the Talmud, <tractate> "Rosh Hashshanah", folio 31 verso ; <and tractate> "Yoma", folio 39 verso and folio 67 recto[[I]].--Drach

86. "Prophecy has occurred in woman":  Origen, <in> the just cited homiliy 3 <on Joshua>, <writes>: "But also that prostitute, who took them in, from a prostitute is made now a prophetess.  For she says: 'I know that the Lord God has given over to you this land.'  You see how she who once was a prostitute and impious and impure, now already is filled with the holy Spirit; and indeed confesses about past things, in fact believes about present things, and moreover prophesies and predicts about future things.--Cotelier

My Notes
A. i.e., Book 4 of the Stromata.

B.  The Greek idiom of using the definite article with proper names does not carry well into English.  The text literally reads: "By Joshua the of the Nun", where both "the" are in the genitive case, the first for agreeing with Joshua as object of preposition, and the second for being a proper familial genitive.  The doubled article here is not so ungrammatical to be problematic, but it does come across as odd and unnecessary.  It's as though the author is indicating one particular Joshua (i.e., the one who is the son of Nun) from among more than one.

C1,2.  These grammatical constructions seem odd in Greek, but they correspond quite well to Hebrew usage.  In C1, the duplication of the main verb by the present participle seems to render an emphatic infinitive absolute.  In C2, the "and they added" seems to render a verbal hendiadys.   But  re: C2 see note 82 above.
     There is a further issue here. The Vulgate, the Septuagint, and Masoretic text do not appear to correspond to the text here (see note 81 above), nor does the Latin translation of one of Origen's works (see note 86 above).  Clement was either paraphrasing or working off of an alternate version, or both.  If he was paraphrasing, then we need to explain why he would have used these grammatical Hebraisms.  If he was not paraphrasing, then what text was he using, and could this difference in text be why Clement of Alexandria cited no more of this example beyond the initial words (assuming that this text is not interpolated and that he was in fact quoting this epistle)?

D.  The issue here is whether or not to read two words as one.  The words for the article "the" and the particle "and/but" may be combined into the demonstrative pronoun.

E.  I've left here unchanged the Latinized form of Rahab, i.e., "Raab", since the issue has to do with a particular entry under than spelling.  Also, the variations in meaning listed for the name "Rahab" all seem to be  homophones with differences in root letters that probably were not distinguished in pronunciation by the time of St. Jerome.

F.  This passage has been emended variously, and Constantinopolitan manuscript, discovered after Migne's edition was printed and containing other variants elsewhere, reads thus: " '...and they proceed on the road,' indicating to them crosswise".  That is, Rahab shows the opposite road to the king's men.

G.  This work is currently not thought to be by Prosper.

H.  See here.

I.  See here for an explanation of this citation form.  The cited passages in the original language may be found here using the pull-down search tabs near the top of the page.  English translation pdfs of each tractate may be found here.  Migne does not say which edition of the Talmud was used by Drach.