Tuesday, February 26, 2013

PG001(col. 247-248): First Epistle of Clement to the Corinthians: Chapter 19.

(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 19

Therefore, the humility and <submissiveness>[[31]] through obedience, of so many and such <who have> thus given witness, made better not only us, but also the generations before us, and the <ones who received>[[32]] his sayings in fear and truth.  Therefore, <having become participants> of many, and great, and illustrious deeds, let us return to the watchman of peace <who has been given over> to us from the beginning; and let us look intently towards the father and founder of the entire cosmos, and by his magnificent and excessive gifts of peace and kindnesses let us be joined.  Let us see him according to thought, and let us look with the eyes of the soul towards his magnanimous counsel; let us consider how <not wrathfully disposed he is> toward all his creation.

31.  "submissiveness"[[A]]: That is, fearfulness, or shyness: submission with fear. Hesychius <lists as synonyms?> : "more shy", "more humble", "shy", "needful", "deficient", "fearful".--Bois.  <As cited by> The same <sc. Gallandi>

32. "ones who received":  With a small letter changed, <it> should be read, "ones who will receive", in the future.  Thus he mentions the earlier, the present, and the later, as is suitable.--Davies.  <As cited by> The same <sc. Gallandi>

My Notes
A.  This Greek adjective is a homonym meaning either "inferior" or "fearful", which come from different roots, but appear to have been merged into the sense indicated in note 31.

PG001(col. 245-248): First Epistle of Clement to the Corinthians: Chapter 18.

(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 18

But what shall I say about David who has witnessed? to whom God said, "I found a man according to my heart, David the <son> of Jesse, in eternal mercy[[25]] I anointed him." But also he says to God, "<Have mercy on> me, God, according to your great mercy, and according to the abundance of your pities, obliterate my iniquity.  Cleanse me more from my iniquity, and from my sin purify me.  Because I acknowledge my iniquity, and my sin is before me continually.  Against you alone have I sinned, and evil before you I have done[[26]]; so that you are justified in your words, and you will prevail in <your being judged>.  For behold, you have loved truth; the unclear <things> and the hidden <things> of your wisdom you have made clear to me.  Sprinkle me with hyssop, and I will be purified; you will cleanse me, and beyond snow I will be whitened.  You will make me hear exultation and happiness; <my> humbled bones will exult.  Turn away your face from my sins, and all my iniquities destroy.  A pure heart establish in {m}e, God, and a straight[[27]] spirit renew in my innards.  Do not {thr}ow me away from your face[[28]], {and} your holy {spir}it do not accordingly remo{ve from m}e.  Give back to me the exul{tation} of your salvation, and support me[[29]] with a {guid}ing spirit.  {I will} teach {<the> lawl}ess your ways; my tongue will {exul}t <in> your {ju}stice.  Lord, my mouth you will {o}pen[[30]], and my lips shall procl{ai}m your praise.  Because if you had de{s}ired a sacrifice, I would have given <it>.  Holocausts you will not approve.  A sacrifice to God <is> a contrite spirit; a contrite and humbled heart God will not <set at naught>[[1b]].

Biblical Citations
100b. Psalm 88:21 ; Acts 13:22

1b.  Psalm 50:3-19

25. "In eternal mercy": Young with the editions <prints>, "oil", in place of, "mercy".  Erroneously.  The manuscript codex exhibits "in oilcy"[[A]]; for the describers of predominantly older codices usually place <the letters> "ai" here and there for "e";  which we see done also in this passage of the Psalmist's: whence was born the error of "oil" for "mercy", which spread out through almost all exemplars.  Thus <says> Mill.  Otherwise, however, <says> Davies, who both from Clement of Alexandria, "Miscellanies", book 4, chapter 17, page 611, and especially from the Hebrew truth and Alexandrian codex, Psalm 89:20, established completely that, "in holy oil", should be read.  Nevertheless, the manuscript's reading seems the best: indeed mostly for <the fact> that also the codex Vaticanus bears forth, "in mercy".  <It happens> that thus also read St. Jerome, who <in> "Commentary on Isaiah", chapter 55, has these <words>: "This covenant which the Lord promises, will not be brief and of one time, as was <the one> of the Jewish people; but it will flow in eternity, so that the true David come, and in the Gospel be fulfilled <the things> which from the person of God were <promised in return>: 'I found David my servant, in holy mercy I anointed him'."  On which passage Wotton says, "If I rightly conjecture, in place of 'holy' should be read 'eternal', the reason of context demanding it: for the holy teacher enters upon a comparison between covenant and promises, <first> of the Law, <then> of the Gospel, of which <the former is> temporary, <but the latter is> eternal.  In order to prove which, he adds from the Psalms this excerpt: 'I found <...> with eternal mercy I anointed him': <because> under the true David, that is, the Messiah, the covenant and promises will be eternal.  And so <there is> no place of doubting that St. Clement read in <the Septuagint>: 'in eternal mersy' or 'mercy'[[B]]".--Gallandi

26. "I have done":  Rightly here Clement of Alexandria broke off the sacred song, page 517 B.[[C]]

27. "straight": Thus Mill and Wotton read in the manuscript as in the <Septuagint>, where the editions <print>, "straight"[[D]].  And presently the manuscript <has> "ennards" for "innards", <as in> the imperial codices.--Gallandi

28.  "From the face"[[E]]:  "The" is absent in the imperial codices, which <word> is present in the <Alexandrian> manuscript, as in the Septuagint.--The same <sc. Gallandi>

29.  "Support me": Thus <reads> the manuscript, and not, as in the editions, "Subport me"[[F]].--The same <sc. Gallandi>

30. "Lord, my mouth you will open":  The current Septuagint version <is>: "Lord, my lips you will open, and my mouth, etc."  However, St. Ambrose favors the Clementine reading: "My mouth you will open, and it will announce your praise", epistle 42, number 4, edition BB[[G]].--The same <sc. Gallandi>

My Notes
A.  Unrenderable in English.  The form in the codex is a hybrid that starts like the word "oil", but terminates in a different declension, which works for "mercy".  The difference is subsequently explained as due to changes in spelling conventions.

B.  Similar to note A above, Wotton seems to think that the word here certainly is "mercy", but that there may be spelling variants.

C. This note is unattributed (Migne's own?), and I'm not sure what it means.  I suspect it may relate to Clement of Alexandria's "Exhortation to the Greeks", since that work extensively discusses pagan religious songs and poems.

D.  The issue here is with variant neuter terminations; meaning is unaffected.  The secondary matter in this note involves a mere spelling variant.

E.  Literally, the entry reads, "away from the face <of you>", i.e., "away from your face", as in the translation.

F.  Another spelling variant that does not affect meaning.

G.  I'm not sure what edition this is.

PG001(col. 241-244): First Epistle of Clement to the Corinthians: Chapter 17.

(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 17

[[92b]]Let us become imitators even of those who "in skins[[18]] of goat and of sheep walked around[[93b]]," heralding the coming of Christ; and we speak <of> Elijah and Elisha and even still <of> Ezekiel the prophets, in addition to whom also <of> <those who have given testimony>.  Abraham greatly gave testimony, and was addressed <as> "friend of God"[[94b]]; and he says, <gazing intently> toward God's glory, being humble[[19]]: "But I am earth and ashes"[[95b]].  And even still about Job thus <it> has been written: "Job was just and blameless, truthful, god-fearing, abstaining of all evil"[[96b]];  but he accu{sing} himself said[[20]]: "No one <is> clean of fi{lth, if even[[21]]} of one day <be> hi{s} life"[[97b]].  Moses was called faithful in his entire {household}[[98b]], and through his {leader}ship God decided to l{iberate Israel} through[[22]] their blows and {tor}tures; but even h{e}, being greatly distinguished, did not sp{eak boastfully}[[A]], but he said, fr{om the} bush an oracle having been gi{v}en[[23]]: "Who am I, that {you} send me?  But I am weak-voiced and sl{o}w-tongued"[[99b]].  And again he says: "But I am vapor from a pot[[24]]."

92b. Clement of Alexandria, "Miscellanies" <book> 4, page 516 praises these.

93b. Hebrews 11:37

94b. 2 Chronicles 20:7 ; Isaiah 41:8 ; James 2:23

95b. Genesis 18:27

96b. Job 1:1

97b. Job 14:4 according to the Septuagint

98b. Numbers 12:7 ; Hebrews 3:2-5

99b. Exodus 3:11 ; 4:10

18. "who in skins, etc.": Clement of Alexandria, "Miscellanies", book 4, chapter 17, from chapter 12 of this epistle passes over to the present chapter 17 excerpting from here several <things>.--Gallandi

     ""who in skins": This passage is taken from <chapter> 11 <of the epistle> to the Hebrews, accordingly as all this <is> a narration about the faith and obedience of the patriarchs: the similarity of thoughts and words, which the Fathers said was between the Epistle to the Hebrews and this <epistle> of Clement's, from this passage and others the diligent and attentive reader can easily apprehend.  Clement of Alexandria, <in> book 4 <of> "Miscellanies" adds, "and plaits of camel hair."--Young

19. "being humble":[[B]] The manuscript displays, "being homblele": whence I consider the latter "wn" to be redundant; such that "humble" should be read: which more suitably agrees with the analogy[[C]] and syntax of the Greek tongue, in which two participles quite rarely <occur together> without a conjunction.  Thus later immediately after the beginning of chapter 19, by a similar error is read in the manuscript, "humblele", for "humble". <Wotton's note>--Gallandi 

20.  "Said": Thus <reads> the manuscript codex.  But Young with the editions, except for the London, exhibits "says" with red letters or enclosed with brackets; just as if nothing existed here in the manuscript.--The same <sc. Gallandi>

21. "If even":[[D]] Thus Wotton fills out the gap instead of what Young <prints> with the editions, "not if".  Mill <prints>, "If even".  Cotelier <prints> either "not <if>" or "if even" or "even if".  <Pierre> Sabatier in "Ancient Latin Translations of the Holy Bible", tome 1, page 856, observes many things worthy of reading on this passage of Job.--The same <sc. Gallandi>

     --"Not if of one day <be> his life", or "not <if>" or "if even" or "even if": The first <wording> you will find in Clement of Alexandria, "Miscellanies", <books> 3 and 4, page 468, 516, and <in> Origen, homily 5 "On Jeremiah", and <in> tome 15 "On Matthew", at chapter 19, verse 29.  The second <wording> in the "Apostolic Constitutions", book 2, chapter 18; <in> Epiphanius <at> heresy 59, chapter 1; <in> Chrysostom <in> "Sermon on the Forerunner of the Lord", tome 6, and <in> Gregory of Nyssa <in> "Oration on Penitence", tome 2.  The third <wording> in [published] codices.  The final <wording> <in> Philo the Jew <in> the book "On the Change of Names": many have "of one day", others have "one day"; But the Catena on Job, codex 495, of the Regal library, <has> "one day"[[E]].--Cotelier

22. "to liberate Israel through": Young with the editions <prints>, "to defend Israel from": against the reliability of the manuscript codex, which Mill in <the writings of> <Richard> Russell testifies, at the beginning of the gap exhibits the letter l, not r[[F]], and the preposition "through", not "from", and that the gap does not admit but eleven letters.  And so he reads: "{his} p{eople Is<rae>l} through"[[G]], Others <emend> otherwise.  But I reckon that gap thus should be restored: "God decided TO LIBERATE IS<rae>L through blows".  Such that the meaning is: that God decided to draw forth from Egyptian captivity Israel, when it was rather sharply oppressed with blows and insults.  For <in this passage> the preposition "through" seems to me to operate with the same force, by which <it does in> 1 Peter 3:20.  "Few <...> souls were saved through water": [[Lat. Trans. Om.]] That is, <in the middle of the waters> God preserved Noah and his family unharmed.--Gallandi

23. "having been given": Thus <reads> the manuscript <according to> Wotton.  But the [imperial codices] <read> "being given".--The same <sc. Gallandi>

24.  "But I am": Learned men <have said> many things on this passage.  The opinion of <Jeremias> Fabricius in "Pseudepigraphic Codices of the Old Testament", tome 1, page 848, rather makes me laugh.  In particular, he thinks that this saying was indeed taken either from Psalm 118:83, or from Hosea 13:3, but should not be ascribed to Moses.  For, he says, since St. Clement after the words of Moses from Exodus 3:11 and 4:10 adds: "And again he says", indeed not <to> Moses, but to another holy writer he looks back: for <it was> thus customary among Christian writers to conjoin cited passages from diverse codices of sacred Scripture.--The same <sc. Gallandi>

     --"But I am vapor from a pot": Rightly observed by Henry Casaubon[[H]] writing about the Hebrew tongue, page 112, that the learned man Jean Chifflet too much indulged his genius, when in <his> apologetic Exhortation to the holy tongue, number 60, so that he might accommodate the words of Moses of Exodus 6:12 to these Clementine <words>, he disturbs the hebraic truth, by transferring, "But I <am> uncircumcised of> lips", into, "But I <am> <???> to lips", which are of no <meaning>[[I]].  Casaubon adds that from the corruption of the same Greek passage, "But I am uncircumcised in the lips", seems to have been made, "But I am like vapor from a pot": nor does the <educated> man consider that, besides other things, that <Greek phrase>, "uncircumcised in the lips", is taken from the edition of Theodotion, who lived long after Clement.  <It> remains that the text was received from a certain apocryphal <book>, perhaps one of those which bore the name of Moses.  But the testimonies have several similariti<es>, <the book> of Job 41:11 : "From his nostrils comes forth smoke, like of a pot kindled beneath and boiling"; Psalm 101:4 : "My days have disappeared like smoke"; Psalm 118:83, according to a certain translator: "I have become like a wineskin in smoke", and <the epistle> of James 4:14 : [[Lat. Trans. Om.]] "For what sort is your life?  <It> is vapor appearing <for a short time>, and then made unseen."--The same <sc. Gallandi>

     --"But I am vapor from a pot":  Regarding this passage, since it is never found in the Pentateuch, let respond for me Chrysostom, homily 7, on the <first epistle> to the Corinthians: "And where have these things been written?  For <things> are said to have been written, even whenever not through words, but through events themselves set down, as in the histories, or whenever the same thought, on the one hand, is set down, but not, on the other hand, in the same words, as here": and a little later : "Or <it is likely> both that <they> have been written in books and that the books have disappeared; and in fact many books were destroyed, and few were preserved, even in the first captivities, and this is clear in the the <ones remaining>," etc., see the passage also <in> homily 9 on Matthew, where the same things are had in almost the same words.  Also Joseph <the Christian>[[J]] in the "Memorandum", and response to question 120 reckons, "The books mentioned in the Scriptures as existing, but not being found."  But we, hurrying to the end, are compelled to move on to other things.--Young

     --<There> is no need of such defenses, when <it> is most ascertained that not all things which holy men had said are handed over to the writings of the Old Testament, more than <the things> which our Lord did and said, about which says John <in> the last chapter, "If <they> should be written <individually>," etc.  Indeed even the author at Hebrews, chapter 12, <verse> 21, attributed to this Moses himself words which no more than these appear in the Pentateuch.  For nowhere do we hear one saying, "I am terrified and trembling."  Meanwhile, though, howsoever <they> be lacking elsewhere, at least they seem to occur <in> Psalm 119:83, "I have become like a wineskin in smoke", [[Lat. Trans. Om.]], although the version of the 70 translators professes something else; whence although they cannot justly be attributed to Moses, perhaps to David, of whom mention is immediately made, <they> may easily be restored.  To one seriously weighing the matter a not light doubt arises that this passage was dislocated by the wrongdoing of a librarian, <and that it> thus can be restored: "But what shall I say about David who has witnessed, to whom God said, 'I found a man according to my heart, David the <son> of Jesse, in eternal oil I anointed him.' But also he says to God, 'But I am vapor from a pot.'  And again he says, '<Have mercy on> me, God,'" etc.  Indeed it should be said that this <connected passage> is had not otherwise in <the writings of> Clement of Alexandria than here.  But <he> who might recall what was earlier observed about the interpolated names of the Danaids and Dirces, and also has clearly seen what license Clement of Alexandria uses in praising this our <Clement>; surely, as if from [a privilege of name he everywhere acted by his own <rules>]; will not so much cite him <as> as witness of genuine reading<s>, as judge <him> rather to be suspected of corrupt <readings>.  Moreover, it will be permitted to indicate that these words are found <in> Hosea 13:3, for although <at the present time> is read, "like vapor from tears", or, as <read> other exemplars, "<from> locusts"[[K]], as if from the <Hebrew> word "sky-sluice", although Theodotion and the Alexandrian manuscipt render "from <the> chimney", and blessed Jerome <renders> "from the smokechamber"; certainly here with no meaning is read either "of locusts" or "of tears", and <it is> apparently true that <it> is now had in place of "of a pot" by the error of a librarian.  Also,agrees the Hebrew word "sky-sluice", which not only is set forth <as> "hole" and "window", but also in <the writings of the> Rabbis <as> "small vessel".  Also, the Arabs say <???>[[L]], except that by it they wish <to say> a wide way.  The Targum acknowledges this translation, in the passage of Hosea cited above <it reads>, "like smoke from burning of fire".--Fell

My Notes
A. Migne's text does not insert a closing bracket for this word.  Given that it ends the line, and that the next line contains a new opening bracket, I've placed this closing bracket at the line end.

B.  The issues here can't be rendered into English well.  There is a slight spelling difference between the adjective "humble" and the verb "to be humble".  The adjective is formed with an omicron in the stem, which normally lengthens into an omega in the nominative, whereas the verb maintains the omicron throughout.  The manuscript, however, gives the ungrammatical form with an omega in the stem along with an omega-nu ending, which can be interpreted as either a redundancy of the "wn" for the nominative adjective, or as a misspelling of the nominative m.sg. participle.

C.  The word "analogy" has a technical meaning in linguistics, i.e., the regularization of word forms according to an accepted rule-based model.  

D.  The proposed emendations in this section are all variations of conditional conjunctions, not all of which easily translate directly into English, and not all of which are unambiguously indicated in the Hebrew from which this passage originally comes.  

E.  The various versions of "one day" are all in different cases, but they all convey the basic meaning of the extent of life being one day's length.

F.  Rho is the first Greek letter in the word I've translated as "defend".

G.  The angled brackets in "Israel" indicate the the expansion of the normal abbreviation: ISL.

H. I'm not quite sure who this is supposed to be.  The famous scholar Casaubon is named Isaac, and there doesn't seem to be a "Henry" Casaubon.  But Isaac's dates seem too early for him to have commented on Chifflet (assuming I have the right Jean Chifflet).  So perhaps the Casaubon to whom Fell is referring is Isaac's son, Méric.  The name "Henry" may be due to confusion with Henri Estienne, Isaac's father-in-law, with whom Méric shares the name Estienne.

I.  The issue here is that Chifflet has divided the letters into different words in order to get his translation of, "I am vapor from a pot".  Translating "lips" as "pot" does make sense, since the Hebrew word for "lip" is also used for "edge/rim".  But the two letters he is left with for "vapor" do not seem to work at all, and the other possibilities seem to stretch credibility (e.g., "I am an adversary to lips").  It seems that he was just mistaken.

J.  This author is known as Joseph the Christian (not to be confused with the well-known Jewish author Flavius Josephus), and his work is known under the transliterated general document title, "Hypomnesticon", which is usually cited in the ablative case as, "Hypomnestico".  This work may be found in Migne, PG106, where he is also known as "Joseppus"[sic].

K.  Fell seems to be mistaking the Greek "akridwn" for "akriwn", i.e., "high-places" or "mountain-tops".  This does not quite match the Hebrew, but it certainly makes more sense for his interpretation than "locusts".  But the current New English Translation of the Septuagint retains the insects and renders, "like a haze of grasshoppers".

L.  This word is printed in Hebrew letters, not in Arabic.  I haven't been able to find it under the Arabic root Alif-R-B, so I'm not sure what to make of it.

Friday, February 1, 2013

PG001(col. 239-242): First Epistle of Clement to the Corinthians: Chapter 16.

(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 16

For <of the humble> is Christ, not <of the ones who are raised up> over his flock.  The scepter[[10]] of the majesty of God, Our Lord Christ Jesus, did not come in <the> boast of pretension nor of arrogance, although <he was able>; but <being humble>, just as the holy Spirit spoke about him.  For it says: "Lord, who trusted our tidings?  And the arm of the Lord to whom was revealed?  We have announced before him as a child; as a root in thirsting ground; that <there> is no form to him nor glory; and we saw him, and he did not have form nor beauty, but his form <was> dishonorable, lacking beside the form of men[[11]]. A man being in blow<s> and in pain, and knowing <how> to bear weakness; because his face has been turned away, he was dishonored and not <taken into account>.  This one bears our sins, and for us suffers, and we reckon him to be in labor and in blow<s> and in affliction; but he was wounded through our sins, and has been weakened through our iniquities.  The discipline of our peace is upon him; with his bruise we were healed.  All like sheep we went astray; man in his way went astray; and <the> Lord gave him over on behalf of our sins, and he through <being afflicted> does not open the mouth.  As a sheep to slaughter he was led, and as a lamb before the shearer mute, thus <he> does not open his mouth.  In humility his judgment was raised; who will recount his generation?  because his life is raised from the land, from the iniquities of my people he comes to death[[12]].  And I will give the wicked for his sepulcher, and the rich for his death; because he did not do iniquity, not was deceit found in his mouth;  and Lord wishes to cleanse him of blow<s>[[13]].  If he is given[[14]] for sin, your soul will see long-lived seed.  And Lord wishes to remove from the labor of his soul, to show light to him, and to form with understanding, to justify <the> just <who> well serves many; and he will bear up their sins.  Because of this he will inherit many, and of the strong he will divide up the spoils;  for the sake of which <things> his soul was given over to death, and with the lawless[[15]] he was reckoned; and he bore up sins of many, and because of their sins he was given over[[90b]]."  And again he says: "But I am a worm, and not a man, a disgrace of men, and an <object of contempt> of the people.  All <who see> me, derided me, spoke in[[D]] <their> lips, moved <their> head<s>.  'He hoped upon the Lord, let him protect him, let him save him because he wants him[[91b]]'."  See, beloved men, what <is> the model <that has been given> to us; for if the Lord thus <was humble>, what will we do <who are> under the yoke of his grace through him[[16]] <who has come>[[17]]?

Biblical Citations
90b. Isaiah 53:1 and following

91b. Psalm 21:7-9

10. "The scepter of the majesty of God, Our Lord Christ Jesus": Suitably Procopius <writes> at chapter 4 of Exodus <in> the beginning: "Christ is called a staff because we all are sustained and established by him.  For by the speech of the Lord the heavens were established and consolidated.  The speech of God also supports the just.  And through the Son as if a staff we are carried to the Father.  For he says: 'I will compel or I will drive them under by staff.' A staff, or rod, is the symbol of <royal authority>.  Since indeed God the Father commands everyone through the Son.  To <the former> said David: 'your rod and your staff have consoled me.'  This is the rod which sprouts forth from the root of Jesse.  This is the blooming rod of Aaron," etc.--Cotelier

     --"The scepter": Jerome on chapter 52 of Isaiah praises this passage, as was noted by us above among the testimonies of the ancients on Clement and his writings.  Now, regarding the rationale of the first coming of Christ in humility and clemency, let be added form the "Epistle to Diognetus" the passage of Justin Martyr[[A]]: "This one to you he sent <--> as a man indeed might one reckon <him>[[B]], <sent> for <despotic rule> and fear and astonishment?  Not at all, but in equity and meekness," etc., and regarding the double <nature> and double coming of Christ, let be read Tertullian, <in> the final chapter of "Against the Jews".--Young

     --It looks back to psalm 44:7 : "A scepter of straightness <is> the scepter of your kingdom," which passage the Author at Hebrews 1:8 adduces towards the <establishment> <of> the divine privileges of Christ, also with which <passage> <having been brought forth> Justin Martyr concludes against Trypho "that also <to be worshipped> <are> both God and Christ."  And indeed for that <reason> this passage is more happily adduced towards blunting the stubbornness of the Jews, <namely>, that even the Rabbis themselves say that <it> pertains to the Messiah; that is, <see> the Targum<David> Kimhi, Aben Ezra, and  Solomon Jarchi.  Certainly Christ is most rightly called God's scepter, which <is> a symbol of power, since indeed through him all things were made that were made, John 1, and as the author of Hebrews says, "he made the ages."  Wrongly, therefore, our author is flogged in <the writings of> Photius, <on the grounds> that "calling by name" Christ "he sent forth neither god-worthy and rather sublime phrases about him."--Fell

11. "Lacking beside the form of men": Alternately, "lacking beside the sons of men."  Also, "lacking beside all men," [[Lat.Trans. Om.]], says Tertullian <in> chapter 14 of the book "against the Jews", and <in> book 3 "against Marcion", chapter 17.  In <the writings of> Gregory of Nyssa, tome 2 in the testimonies against the Jews, <in> the chapter "On suffering", page 156.  "Lacking on account of" (<this> more correctly would have been translated as "beside" or "beyond") "the manner of the sons of men."  This is in Greek: "Lacking beside the manner of the sons of men."  The Aldine edition, codex Regius 229, and Procopius <have>: "Lacking beside all the sons of men".--Cotelier

12. "He comes to death":  The current Septuagint translation in place of "he comes" has "he was led".  But St. Justin Martyr <in his> "Apology" <section> 2, number 11, confirms the Clementine reading.--Gallandi

     --"from the iniquities of my people he comes to death": As of several other variants, so of that <verse> can examples be given.  See Justin Martyr's "Apology" <section> 2, page 86; <the same author's> "Dialogue", page 230; Chrysostom's oration on that <passage>, "Father, if <it> is possible", tome 2, page 127, the book, "That Christ is God", in the same tome, page 830, and the disputation of Gregentius, page 53.  Moreover, I think that those <words> of Eusebius are corrupt <in> book 4 of the "Evangelical Demonstration", chapter 16, page 190: "As sheep to slaughter led, and because of their iniquities."--Cotelier

13. "of blows": Thus <reads> Wotton from the manuscript.  But the editions <print>, "with blows".  St. Justin <Martyr> in the cited passage also exhibits the manuscript's reading, and the codex Vaticanus admits it.--Gallandi

14. "If he is given": Wotton, who exhibits this this reading from the manuscript, <through emendation> reads "you give" along with the editions, considering the "ai" <as> put in place of "e"[[E]].  But St. Justin <Martyr> in the cited passage reads "he is given".  Thus also the codex Alexandrinus at Isaiah 53:10.  And so we think that from the manuscript <one should depart> not at all.--The same <sc. Gallandi>

15.  "And with the lawless": The Septuagint <reads>: "And among the lawless"[[F]].  Thus also St. Justin <Martyr> in the cited passage.--The same <sc. Gallandi>

16.  "Through him":  These words, which are lacking in the editions, Wotton restored from the manuscript, and Young's translation acknowledges <them>, which <translation> thus <reads>: "[who][[G]] have come under the yoke of his grace through him."  These <words> also Walkius[[???]] inserted in his English translation.--The same <sc. Gallandi>

17.  "who has come":  A librarian's error.  Read, "<we> who have come".  To these add from Wotton that in this manuscript often <the letters> "e" and "o" are interchanged between themselves: whence is read in that <passage> slightly above, in this very chapter: "Your soul will follow long-lived seed"; where far from doubt should be read "will see".--The same <sc. Gallandi>

My Notes 
A. The attribution of this work to Justin Martyr is disputed.

B.  Migne's text from Young has a variant here.  The word "man" is printed in the accusative singular, as I have attempted to translate it; however, other editions and translations have the genitive plural "of men".  The latter option is rendered by Lightfoot as: "Was He sent, think you, as any man might suppose, to establish a sovereignty, to inspire fear and terror?"

C.  This appears to be a Latin rendering of St. Gregory's Greek; hence, the parenthetical comment.

D. This instrumental use of the preposition "in" appears to be a Hebraism.

E.  This can't be rendered in English.  The point is that the two Greek words are "Dwtai" and "Dwte".  

F.  Clement's text uses a preposition-less dative, whereas the Septuagint has a preposition.  The notion of association comes across either way.

G.  The Latin here is "quae", which not only fails to agree with the plural "venimus" (about which see note 17 above), but also doesn't seem to match anything in the Greek.  Perhaps this is a misprint for "qui"?