(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 35
How blessed and wonderful <are> the gifts of God, beloved; life in immortality, splendor in justice, truth in frankness, faith in trust, continence in holiness, and all these things fall under our intellect. What, therefore, are the <things prepared> for the <one who abide>? The demiurge and all-holy father of the ages himself knows their quantity and beauty. Therefore, let us struggle to be found in the number of the <ones abiding> him, so that we may partake of the promised gifts. But how will this be, beloved? If our understanding[[30]] of trust[[31]] towards God has been fixed, if we seek out <what is> pleasing and acceptable to him, if we accomplish <what appertains> to his blameless will, and follow the way of truth, having thrown off from ourselves all injustice and lawlessness, avarice, hatreds, bad habits and deceits, gossipings and slanders, god-hatred, pride and boasting, vanity[[32]] and hospitality[[33]]. For the <ones who do>[[34]] these things are hateful to God; "and not only[[35]] the <ones who do> them, but also the <ones consenting> to them"[[36b]]. For the Scripture says, "But to the sinner said God, 'Why do you recount my <just deeds>, and take up my testament upon your mouth? But you hated discipline, and would throw away[[36]] my words <behind>. If you saw a thief, you ran with[[37]] him, and with adulterers you would place your portion. Your mouth abounded <with> evil, and your tongue entangled deceit[[38]]. <While> seated you would condemn your brother, and against the son of your mother you would place an obstacle. You did these things and I was silent; you would suppose, lawless one[[39]], that I will be similar to you. I will refute you, and I will place you against your face[[40]]. Indeed, understand these things, <you> the <ones who forget> God, lest ever he seize like a lion[[41]], and <there> not be a rescuer. A sacrifice of praise will honor me, and there a way which I will indicate to him <is> the salvation of God[[42]]'"[[37b]].
Biblical Citations
36b. Romans 1:32
37b. Psalm 49:16-23
Notes
30. "understanding": The articles "the", which the manuscript exhibits, is absent from the imperial codices[[A]]. <Wotton's note>.--The same <sc. Gallandi>
31. "of trust": Either "by trust" should be read with Wotton, or with others "through <trust>" should be supplied.--The same <sc. Gallandi>
32. "vanity": <Anton> Birr conjectures that the holy Father wrote "new-opinion", and wished to indicate zeal of novel opinions. He confirms the conjecture from <the fact> that in the manuscript codex, <with> Wotton as witness, it most often occurs that "e" is placed for "ai". Thus in the previous chapter is read "encourages" for "encourages"[[B]]. Thus elsewhere here and there.--Gallandi
33. "hospitality": A faulty reading from context. Therefore, others thus restore, "love of honor". Others, "love of vanity". Others, "inhospitality"; and this they add from Romans 1:31, to which they judge the holy Father looked back, and that the apostle's word, "pitiless" had been rendered, "inhospitable". But Birr, rejecting "inhospitality" as a still completely new word, contends that "love of glory" should be read. However, Cyril of Alexandria has "to be inhospitable" according to <Johann Henricus> Svicerus in the "<Ecclesiastical> Thesaurus".--The same <sc. Gallandi>
34. "For the ones who do these things": These <words are> almost verbatim in Paul to the Romans <in> the first chapter and <in> the last verse.--Young
35. "not only, etc.": From this Mill argues both in the "Prolegomena to the New Testament", numbers 147, 447, and at the final division <in> chapter 1 <of> the Epistle to the Romans, that our holy Father thus read <at> Romans 1:32 : "But not only the <ones who do>, but also the <ones who consent> to the <ones who do>", as indeed read the Vulgate translator. To Mill adhere Wotton at <this passage> and Wettstein in his "New Testament" published <in> Greek at Romans 1:32. To these recently has acceded the learned man <Hermann> Goldhagen from the Society of Jesus in "Apologetic gleanings" at the "Newest edition of the catholic Greek New Testament". Against this opinion, however, opposes Whitby in "Examination of variant readings", book 2, chapter 1, section 1, note 16.--Gallandi
36. "you would throw away": Thus <reads> the manuscript; the editions <print>, "you threw away".--The same <sc. Gallandi>
37. "you ran with him": Mill testifies that "him" exists in the manuscript. Thus also in the Septuagint. But nevertheless <it> is absent from all editions, not even the Wottonian excepted: which I marvel at.--The same <sc. Gallandi>
38. "deceit": Thus <reads> the manuscript according to Wotton. But the imperial codices except for the London <read>, "deceits".--The same <sc. Gallandi>
39. "lawless one": The imperial codices <read>, "lawlessness", as in the Septuagint. But the manuscript <reads>, "lawless won", where far from doubt <it> should be read, "lawless one", <with> "ai" placed for "e"[[B]]. Thus read also Clement of Alexandria <in> "Miscellanies", book 4, chapter 24, page 634. The Syriac and Arabic Vulgates agree, although the Hebrew text and Jerome's translation acknowledge neither "lawless one" nor "lawlessness". <Wotton's note>.--The same <sc. Gallandi>
40. "I will place you against your face": About this text I think thus. The 70 elders had written, "I will place before your face". But since that seems obscure, from the preceding words of the Psalmist, for the sake of explanation, someone placed the pronoun "you" in the margin, <whereas> another one <placed> the words "your sins". And from here later on the librarians, as <it> pleased, either wrote out the genuine text, or inserted "you" [[Lat. Trans. Om.]], or appended "your sins" [[Lat. Trans. Om.]]. The Gloss in the "Golden Catena on the Psalms" embraces the Clementine reading; also the Apollinarius[[C]] cited by the arranger of another "Golden Catena" on the 50 earlier psalms, where you will read with inverted order: "I will refute you, and I will place against you your face." Likewise, Eligius <in> homily 8. Saint Augustine exhibits and translates the same <reading> in an explication on this psalm forty-nine. The translation of which is found excerpted in the commentaries which <are usually> <attributed> to Rufinus of Aquilea. By Faustus in <the writings of> Canisius, tome 5, part 2, page 421, <it> is thus quoted: "I will refute you, and I will place it" (I write 'them') "before your face." Let one see the same Basil in psalm 37. "Let him sit daily in the tribunal of his own mind, and let his place himself before his own face," from "Rules for Solitaries", chapter 24.--Cotelier
41. "like a lion": <This> most ancient, as you see, <explanatory reading> <is> transferred to here from another psalm, namely, 7:2. <It is present> also in <the writings of> the blessed Augustine: and yet a vestige of it appears in the Explanations of Chrysostom, Theodoret, and Arnobius. Now, what is lacking from their text seems to have started out from the established either carelessness or deceit of the copiers, while either they copy out from memory <and> not from a codex, or they <desire eagerly> to represent the reading common to their age. And on account of this last <reason> perhaps the "Catena on the Psalms" made <common property>[[D]] by Balthasar Cordier brings forth a deformed translation of Theodoret, whereas the royal Library's manuscripts of the "Catena" in no manner differ from the printed Theodoret.--The same <sc. Cotelier>
42. "there a way which I will indicate to him is the salvation of God": Chrysostom, Jerome, Theodoret, the Catena, and certain Psalters of the Library of the Most Christian king[[E]] preserve, "which". But Euthymius[[F]] puts forth, "according to which". Whose Greek <words> from the same Library I bring forth: "But some of the copies write, 'which I will indicate'. And the <version>, 'according to which', is perceived. But some, punctuating after the, 'I will indicate', say, 'it <is> my salvation'".--The same <sc. Cotelier>
My Notes
A. The article is is Migne's text, but it doesn't make sense to translate it into English.
B. It's not possible to render these spelling variants in English.
C. Not sure which one. Perhaps him?
D. I presume this means that he translated them from Greek.
E. This seems to refer to the king of France.
F. Migne, Pat. Gr. 128, col. 549,550.
Biblical Citations
36b. Romans 1:32
37b. Psalm 49:16-23
Notes
30. "understanding": The articles "the", which the manuscript exhibits, is absent from the imperial codices[[A]]. <Wotton's note>.--The same <sc. Gallandi>
31. "of trust": Either "by trust" should be read with Wotton, or with others "through <trust>" should be supplied.--The same <sc. Gallandi>
32. "vanity": <Anton> Birr conjectures that the holy Father wrote "new-opinion", and wished to indicate zeal of novel opinions. He confirms the conjecture from <the fact> that in the manuscript codex, <with> Wotton as witness, it most often occurs that "e" is placed for "ai". Thus in the previous chapter is read "encourages" for "encourages"[[B]]. Thus elsewhere here and there.--Gallandi
33. "hospitality": A faulty reading from context. Therefore, others thus restore, "love of honor". Others, "love of vanity". Others, "inhospitality"; and this they add from Romans 1:31, to which they judge the holy Father looked back, and that the apostle's word, "pitiless" had been rendered, "inhospitable". But Birr, rejecting "inhospitality" as a still completely new word, contends that "love of glory" should be read. However, Cyril of Alexandria has "to be inhospitable" according to <Johann Henricus> Svicerus in the "<Ecclesiastical> Thesaurus".--The same <sc. Gallandi>
34. "For the ones who do these things": These <words are> almost verbatim in Paul to the Romans <in> the first chapter and <in> the last verse.--Young
35. "not only, etc.": From this Mill argues both in the "Prolegomena to the New Testament", numbers 147, 447, and at the final division <in> chapter 1 <of> the Epistle to the Romans, that our holy Father thus read <at> Romans 1:32 : "But not only the <ones who do>, but also the <ones who consent> to the <ones who do>", as indeed read the Vulgate translator. To Mill adhere Wotton at <this passage> and Wettstein in his "New Testament" published <in> Greek at Romans 1:32. To these recently has acceded the learned man <Hermann> Goldhagen from the Society of Jesus in "Apologetic gleanings" at the "Newest edition of the catholic Greek New Testament". Against this opinion, however, opposes Whitby in "Examination of variant readings", book 2, chapter 1, section 1, note 16.--Gallandi
36. "you would throw away": Thus <reads> the manuscript; the editions <print>, "you threw away".--The same <sc. Gallandi>
37. "you ran with him": Mill testifies that "him" exists in the manuscript. Thus also in the Septuagint. But nevertheless <it> is absent from all editions, not even the Wottonian excepted: which I marvel at.--The same <sc. Gallandi>
38. "deceit": Thus <reads> the manuscript according to Wotton. But the imperial codices except for the London <read>, "deceits".--The same <sc. Gallandi>
39. "lawless one": The imperial codices <read>, "lawlessness", as in the Septuagint. But the manuscript <reads>, "lawless won", where far from doubt <it> should be read, "lawless one", <with> "ai" placed for "e"[[B]]. Thus read also Clement of Alexandria <in> "Miscellanies", book 4, chapter 24, page 634. The Syriac and Arabic Vulgates agree, although the Hebrew text and Jerome's translation acknowledge neither "lawless one" nor "lawlessness". <Wotton's note>.--The same <sc. Gallandi>
40. "I will place you against your face": About this text I think thus. The 70 elders had written, "I will place before your face". But since that seems obscure, from the preceding words of the Psalmist, for the sake of explanation, someone placed the pronoun "you" in the margin, <whereas> another one <placed> the words "your sins". And from here later on the librarians, as <it> pleased, either wrote out the genuine text, or inserted "you" [[Lat. Trans. Om.]], or appended "your sins" [[Lat. Trans. Om.]]. The Gloss in the "Golden Catena on the Psalms" embraces the Clementine reading; also the Apollinarius[[C]] cited by the arranger of another "Golden Catena" on the 50 earlier psalms, where you will read with inverted order: "I will refute you, and I will place against you your face." Likewise, Eligius <in> homily 8. Saint Augustine exhibits and translates the same <reading> in an explication on this psalm forty-nine. The translation of which is found excerpted in the commentaries which <are usually> <attributed> to Rufinus of Aquilea. By Faustus in <the writings of> Canisius, tome 5, part 2, page 421, <it> is thus quoted: "I will refute you, and I will place it" (I write 'them') "before your face." Let one see the same Basil in psalm 37. "Let him sit daily in the tribunal of his own mind, and let his place himself before his own face," from "Rules for Solitaries", chapter 24.--Cotelier
41. "like a lion": <This> most ancient, as you see, <explanatory reading> <is> transferred to here from another psalm, namely, 7:2. <It is present> also in <the writings of> the blessed Augustine: and yet a vestige of it appears in the Explanations of Chrysostom, Theodoret, and Arnobius. Now, what is lacking from their text seems to have started out from the established either carelessness or deceit of the copiers, while either they copy out from memory <and> not from a codex, or they <desire eagerly> to represent the reading common to their age. And on account of this last <reason> perhaps the "Catena on the Psalms" made <common property>[[D]] by Balthasar Cordier brings forth a deformed translation of Theodoret, whereas the royal Library's manuscripts of the "Catena" in no manner differ from the printed Theodoret.--The same <sc. Cotelier>
42. "there a way which I will indicate to him is the salvation of God": Chrysostom, Jerome, Theodoret, the Catena, and certain Psalters of the Library of the Most Christian king[[E]] preserve, "which". But Euthymius[[F]] puts forth, "according to which". Whose Greek <words> from the same Library I bring forth: "But some of the copies write, 'which I will indicate'. And the <version>, 'according to which', is perceived. But some, punctuating after the, 'I will indicate', say, 'it <is> my salvation'".--The same <sc. Cotelier>
My Notes
A. The article is is Migne's text, but it doesn't make sense to translate it into English.
B. It's not possible to render these spelling variants in English.
C. Not sure which one. Perhaps him?
D. I presume this means that he translated them from Greek.
E. This seems to refer to the king of France.
F. Migne, Pat. Gr. 128, col. 549,550.
