(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
Notes
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.
Biblical Citations
79b. Jeremiah 9:23,24 ; 1 Corinthians 1:31 ; 2 Corinthians 10:17
80b. Luke 6:36-38
81b. Isaiah 66:2
Notes
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.
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