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