PG001(col. 285-288): First Epistle of Clement to the Corinthians: Chapter 39.

(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 39

     <The> senseless and <without understanding> and stupid and uneducated scoff at us and sneer, wishing to elevate themselves with their thoughts.  For what is a mortal capable of?  or what is <the> strength of <the> earthborn?  for it has been written; "<There> was no form before my eyes; but rather I heard a breeze and a voice.  What then?  will a mortal not be pure before <the> Lord[[65]]?  or a man blameless from his works?  if he does not trust concerning his servants, and concerning his angels he conceived something crooked[[45b]], and heaven <is> not pure before him[[46b]]; but ha!  the <ones inhabiting> houses of clay[[66]], from whom we too are from the same clay; he struck them in the manner of a worm, and from dawn until dusk they no longer are; according to <their not being able> to help themselves, they perished; he breathed upon them, and they died, according to <their not having> wisdom[[47b]].  But invoke, if someone will respond to you, or if you will see one of <the> holy angels[[67]].  For wrath destroys <the> senseless; and envy deadens <the> <one who has strayed>.  But I have seen <the> senseless having taken roots, but[[68]] straightaway their mode of life was eaten.  Far may their sons be from salvation; [may they be crushed][[69]] upon the gates of <the> lesser, and <there> will not be the <one who removes> <them>; for what has been prepared for each, the just will eat; but they will not be removed from evils[[48b]]".


Biblical Citations
 45b.  Job 4:16-18

46b.  Job 15:15

47b.  Job 4:19-21

48b.  Job 5:1-5


Notes
65.  "before the Lord":  Thus <reads> the manuscript.  Thus also <reads> the Codex Alexandrinus <at> Job 5:17.  The Vaticanus, however, <reads>: "in front of the Lord". <Wotton's note>.--The same <sc. Gallandi>

66.  "but ha!  the ones inhabiting houses of clay":  Better is the Vulgate and Ambrosian[[A]] reading, "the ones inhabiting"[[B]], from which not without defect the word "ha!" is absent, as is clear from the Alexandrian manuscript.  What <this> "ha!" is, the sons of the grammarians teach, <and also> Polychronius <of Apamea> at Job 15:16.  Now, in the Catena of the book of Job, not yet published, but <in> a manuscript of the royal Library, at that <verse>: "but ha! man", <Job> 25:6, I found from the exposition of Olympiodorus[[C]]: "'But ha!', in place of, 'And [know well] and reckon about man'."  Chrysostom <writes in>, "On the Incomprehensible": "But ha!" (thus <it> totally is to be read, in place of which one Royal codex <reads> "if ", another <reads> "I allow") "the ones inhabiting houses of clay, from which we too are from" (the preposition is absent in 2 Kings[[D]]) "the same clay".  In <the writings of> Augustine, <in> the book "Notes on Job": "Now" (<variant>: also) "the ones inhabiting clay houses, of whom <there> is no <manner of life> in heaven, he strikes them like a worm".--Cotelier

67.  "you will see":  Thus <reads> the manuscript codex according to Wotton.  The editions, expect the London, <read>, "you will sii"[[E]].--Gallandi

68.  "having taken roots, but":  Thus <it reads> from the manuscript <according to> Wotton and the editions [<of Richard? Russell>].  Alternately, "taking roots, but"[[F]].--Gallandi

69.  "may they be crushed": That is, "may they be despised".  "A small pig"[[G]], [[Lat. Trans. Om.]], than which among the Jews nothing is more despised.--Colomiès

     --We read in Hesychius with <the letter alpha>[[H]], "<kalabristheiesan>",  which he translates "they were jeered at".  And also with <the letter omega>, which <resulting word> is explained by him as, "they were furnished with oars" and "[???]"[[I]].  See the things which were observed by Kuster in the Suda.--Wotton.

     --But Olympiodorus's scholion on this passage more pertains to the matter, which <scholion> <was> related by Lambert Bos in his publication of Greek Books: "<kolabristheiesan>, that is, may they be crushed, may they be thoroughly disparaged; for a <kolabros> is a small pig".--Gallandi


My Notes
A.  Not sure which "Ambrosian" manuscript this is.

B.  The difference is that this latter reading is in the accusative case, as opposed to the nominative.

C.  A 6th-Century deacon of Alexandria, whose commentary on Job we know of from the catena, apparently.

D.  This might be 2 Samuel, if "2 Reg." means 2nd book of Kingdoms.

E.  Common alternate spelling of the same word.

F.  It's not quite clear from the notes whose position is what.  The force of the variant is twofold: 1) a present participle instead of an aorist, and 2) an elided final vowel for "but" instead of the full word.

G.  The headword for the note is taken to be derived from this Greek word.

H.  That is, by changing the first letter omicron in the headword into an alpha.

I.  I found these citations in Hesychius, but it's not clear to me what these are supposed to mean.

PG001(col. 283-286): First Epistle of Clement to the Corinthians: Chapter 38.

(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 38

Let be preserved, therefore, our whole body[[53]][[A]] en Christ Jesus, and {let} be subject[[54]] each to his neighbor, just {as} also he was placed in his grace[[55]].  Let the strong not tmcare[[56]][[B]] the weak, and let the weak revere the strong; let the rich provide for the poor, and let the poor thank God, that he gave to him <someone> through whom his need was filled; {let} the wise[[57]] display his wisdom, not in words, but in good deeds; {let} the humble witness not to himself, but let <him> allow[[58]] himself to be w{it}nessed to by another[[59]]; the chaste in flesh[[60]] also let not[[61]] boast, kno{wing that ano}ther is the <one> supplying[[62]] {to him} the continence.  {Let u}s reckon up, therefore, brothers, from what sort of {matter} <we were brought into being>[[63]], <as> what sort and w{who e}ntered we into the world, {as out of t}he grave and darkness[[64]];  The <one who made> us and <who created> {l}ed <us> into his world, {prep}aring {hi}s beneficences, before we were born.   Having all <th>ese things, therefore, from him, we {o}ught in everything to give thanks to {h}im; to whom <be> the glory in the ages of the ages. Amen.

Notes

53[[A]].  "whole body":  Thus <reads> Wotton from the manuscript.  Thus also the Basel and London editions.  Others omit <these words>.  Clearly, which words here are required <is> sufficiently <clear> from the beginning of the following chapter[[A]], "Let be preserved, therefore, our whole body".--The same <sc. Gallandi>

54. "let be subject, etc.":  <This> is an imitation of Paul, Ephesians 5:31 : "Being subject to each other in fear of Christ".  Thus <writes> Leclerc, in whose <writings>, however, "of God" has crept in for "of Christ".--The same <sc. Gallandi>

55.  "just as also he was placed in his grace":  Bois thought should be read, "just as is proper", evidently "to him" or "to each": "just as is proper <to each> by <his> gift".  But Wotton does not withdraw from the manuscript.  So also Leclerc thus translated these words: "Let each one be subject to his neighbor, according to the place in which his neighbor is located, as a gift accepted by Christ".--The same <sc. Gallandi>

56.  "Let <...> not tmcare":  Thus <reads> the manuscript, whose error some thus correct, "let not offend".  Others <emend>, "let not neglect"[[C]].  More pleases Mill the reading, "nor let neglect".--The same <sc. Gallandi>

57.  "the wise, etc.":  These <words> Clement of Alexandria copied out <in> "Miscellanies", book 4, chapter 16, page 613, slightly altered according to his custom.--The same <sc. Gallandi>

58.  "let <...> allow":  Potter bids that this correct reading be restored also to Clement of Alexandrea, <in whose writings> <he reads> "in the" corruptly: since "let allow" easily shifts into "in the", <with> the <alpha> changed into a <nu>.  The same <argument> later was approved also by Coustant.  However, who would believe<it>?  <Richard> Russell, in his newest London edition, the best manuscript reading, "let allow", <having been rejected>, which <reading> the preceding editions exhibit, preferred to follow the faulty <reading> of <Clement> the Alexandrian, "in the".  Otherwise, the holy Father speaks on the same opinion earlier <in> chapter 30: "Let the witness of our good work be given by others".The same <sc. Gallandi>

59.  "by another":  Thus <reads> the manuscript as in <the writings of> Clement of Alexandria.  But the imperial codices, except the London, <read>, "py another"[[D]].--The same <sc. Gallandi>

60.  "the chaste in flesh":  This is one of those places in which Clement, according to the account both of Epiphanius, <in> heresy 30, chapter 15, and of Jerome, <in> book 1 "against Jovinianus", chapter 7, had spoken through his epistles on behalf of virginity.  He himself <was> a virgin; if trust <is to be given> to the author of the "Recognitions", to the interpolator of the epistles of St. Ignatius, and to Althelm or Adelm[[E]].  And why not trust <be given>?--Cotelier

61.   "also let not":  Clement of Alexandria does not acknowledge that "also", and <Richard>> Russell expunged <it> in the London edition.  Clearly <it is> to be deleted with <the opinion of> learned men, as arisen from a wrongly repeated syllable of the preceeding small word.--Gallandi

62. "another is the one supplying":  Cyprian to Donatus on the efficacy of divine grace elegantly <writes>: "God's is, I say, God's <is> all which we are able <to do>, whence we live, whence we are able," etc., where he seems to allude to the words of the divine Paul <in> Acts 17:28 : "For in him we live, and we move, and we are".--Young

63.  "we were brought into being":  Thus <read> the manuscript as Young translates: "from which matter we were made", although his edition with all others bears before itself, "we were engendered". <Wotton's note>.--Gallandi

64.  "into the world, as out of the grave and darkness":  Potter in the notes to Clement of Alexandria <in the cited passage> judges that those <words> are thus rather to be <punctuated>: "Let us reckon up--<As> of what sort and <as> who entered we into the world;  as though out of the grave and darkness the <one who made> us and <who created> <us> led <us> into his world."  [[Lat. Trans. Om.]]  Otherwise <thinks> Davies[[F]], whose <is> this opinion :  "<With> the punctuation after "world" deleted, <it> should be translated as though it were read, "because out of the grave and darkness":  for sometimes this is the force and power of that particle.  Which if we should translate, 'just as from the grave', or <if> we should preserve the received punctuation, or if we should change it as the distinguished Potter wanted, the phrasing does not rightly cohere, and it becomes mere 'sand without mortar'[[G]]."  Otherwise Bois translates these words, "out of the grave and darkness", <as>, "out of the shadowy grave", through the <rhetorical figure> which is called "one through two" <i.e., hendiadys>: he says, "Now, the holy Father seems to call the maternal uterus a shadowy grave, thence just as from some shadowy grave men come forth into this light".--The same<sc. Gallandi>

My Notes

A.  This note appears to have been misplaced, since it seems to refer to the beginning of this chapter, #38, as the "beginning of the next chapter".  Moreover, since the phrase "whole body" appears as the final words of the previous chapter, and since the final sentence containing those words is suspect, it seems more likely that note #53 actually refers to the phrase "whole body" at the end of chapter 37.

B.  There's an obvious corruption in the manuscript here, since Greek words cannot begin with the letter sequence, T-M-M.  As such, I've rendered the English with a meaningless prefix.

C.  This reading is supported by the Constantinople manuscript.

D. This is an attempt to render a difference in aspiration.

E.  These are variants of the name of St. Aldhelm, who wrote a poem on the praise of virgins.

F.  There are several early modern scholars who go by the name Davisius (Davies).  I'm not quite sure which one this is.

G.  Suetonius says that this phrase was used by Caligula to describe the writing of Seneca.