(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
Notes
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.
Biblical Citations
100b. Psalm 88:21 ; Acts 13:22
1b. Psalm 50:3-19
Notes
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.
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