PG001(col. 289-292): First Epistle of Clement to the Corinthians: Chapter 41.

(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 41

Each of you, brothers, in his own order let render thanks to God, beginning in good conscience, not transgressing the bounded rule of his <public service>, in reverence.  Not everywhere, brothers, are offered sacrifices <of perpetuity>[[77]], or of prayers[[78]], or about sins and trespasses, but than[[79]] in Jerusalem alone; but even there not in every place is <it> offered, but in front of the temple at the altar, the offering <having been inspected for faults>[[80]] by the high-priest and the aforementioned <public ministers>.  Therefore, the <ones> doing anything beyond the consensus of his counsel, have death <as> the penalty[[81]].  See[[82]], brothers, insofar as we are deemed worthy of greater thought, so much more do we undergo danger.


Citations
30.  See Clement of Alexandria, "Miscellanies" <book> 1.
Notes
77.  Supply "according to the old law".  How meritlessly, however, several infer from here that that epistle was written before the destruction of the Jerusalem temple, I have made clear in a previous admonition.--Gallandi

78.  "of prayers":  Perhaps "of thanksgivings", says Young.  But besides that the sacrifices about which this discussion <treats> are not by the 70 Elders called "thanksgiving sacrifices", but "saving", <there is no need of change>: since even "prayers" are salutary sacrifices.  Those of course, <are> <things> which are offered from a vow, Leviticus 11:6[[A]].--Mill  

     <-->Wotton <prints a text> not otherwise.--Gallandi

79.  "but than":  Thus <reads> the manuscript <according to> Wotton.  "than" is absent from the editions.--The same <sc. Gallandi>

80.  "having been inspected for faults":  A word used by <Hellenists>[[B]] and gentiles.  Now, <it> was the office of fault-inspectors, as learned men have observed, to diligently inspect lest in way a defect lay hidden in victims to be sacrificed: which primarily among the Jews <was prevalent>, <with> God himself commanding, Leviticus 22:21,22.  The author of the Apostolic Constitutions <says in> book 2, chapter 3: "<Inspect for faults> the <one intending> to be appointed to priesthood": [[Lat. Trans. Om.]]; pointing a finger to Leviticus 21:17-21.--The same <sc. Gallandi>

     --"having been inspected for faults":  What <it> is to inspect for faults, or who were fault-inspectors, learned men have taught abundantly from gentile, Jewish, <and> Christian writers.  But those approvers of victims you will find called [calf-fencers][[C]] in book 4 of Porphyry's "On abstinence from animals".--Cotelier

     --"having been inspected for faults":  Priests not only of the Jews, but also of the gentiles, used to approve hosts and diligently inspect and examine the entrails of victims, before they <made offerings>, which they[[D]] call to test from outside and to examine the victims, whereas sacred writers <sc. call it> to inspect for faults.  Whence Philo the Jew <writes in> "On Agriculture": "For <it is> strange to take concern, on the one hand, of priests, that they will be perfect <with respect to> the body and complete, and of animals <dedicated to sacrifice>, that none <even> one <sc. mutilation> overall, but not <even> the slightest mutilation suffers, and [<that> <there is need that> some even so many][[E]] to put hand to this same work, whom some name 'fault-inspectors', so that the entrails may be brought forth to the altar faultless and unharmed", etc., where <one may> observe the rationale of the term, and that <it> was used infrequently before him <sc. Philo> and only by certain ones.  However <that> may be, <in> the book "On Sacrifices", and at the beginning of the tractate "On Sacrificers", he demonstrates that the highest care had been applied in selecting these fault-inspectors <according to nobility>, who with a careful examination the individual sacrifices and the individual parts would scrutinize "from the extremities of the feet however many <marks> are visible and however many <marks> may have been hidden on the stomach and thighs", lest some sort of defect, of corruption, of stain lay hidden.  Thus Clement of Alexandria in book 4 of "Miscellanies" <says>: "And there were even in the administrations of sacrifices by the law, the fault-inspectors of the entrails".  And Chrysostom in homily 20 on the Epistle to the Romans, about the our prior examination of body and mind before we undertake to approach the sacred assembly, thus writes: "Wherefore it is necessary in every way to fault-inspect our body.  For if the <ones offering up> the ancient sacrifices reviewed everything, and permitted to offer up neither <sc. an animal with> a cut ear, nor a docked tail, nor <one itching malignantly>, nor having <a mossy growth>; so much more <is it> necessary that we offering not reasonless sheep, but ourselves, exhibit more precision and be in every way pure", etc.  And <in> homily 17 on the Epistle to the Hebrews: "Because of this also the priest then declares the holy ones, calling and through this speech fault-inspecting all, so that one may not approach unprepared", etc. Lord <Andrew> Downes in his notes thinks that for "fault-inspecting" in this passage should be replaced "recalling", but I would prefer to retain "fault-inspecting", since Chrysostom looks back to that solemn word accustomed to be used in the primitive Church in <taking part> of the awesome mysteries.  "However many <are> in repentance, depart, all," and, "Depart <those who are not able> to be in  need".  See homily 3 of the same <sc. Chrysostom> on the Epistle to the Ephesians, and weigh diligently.--Young

     --These <words> from Clement of Alexandria, page 521, <section> B, <are> badly altered and expressed.  For also <they> stick badly here, indeed barely <sc. proper> Greek, and they speak most falsely; evidently, that <it had been> <sc. the task> of the high and of other priests, and of the levites to be fault-inspectors.--Bernard

     --"So much caution", says Philo the Jew <in> the beginning of the book "On Victims", "they used in this business, that the most upright of priests and the most expert, having begun from the ends <of> the feet diligently examined both visible <marks> and <those marks> which lay hidden upon the stomach and thighs, lest some light stain escape."  The same Philo in the book "On Agriculture" observes that also among the Gentiles <some> had been chosen who discharged this duty, and that these by several were called fault-inspectors.--Coustant[[F]]

81.  "penalty":  Hesychius <glosses>: "penalty", "fine".--Colomiès

82.  "See", etc.:  From here up to chapter 48, Clement of Alexandria omits all, nor acknowledges <it>.--Bernard.


My Notes
A.  I wonder if this citation is a typo, since it's not clear to me what Lev 11:6 has to do with vow offerings.

B.  Not quite sure to whom this is supposed to refer.

C.  I understand the latter half of the word to be derived from "phrassw"--to fence off/defend.

D.  I take the Greek "hoi" to be the subject of this clause, even though it seems odd to make it subject of the Latin verb "vocant".


E.  Although the overall sense of this portion seems clear, the grammar is awkward and suggests a minor corruption.

F.  Migne has "CONST.", but I think the N is a misprint for U.  I don't know who this would be otherwise.

PG001(col. 287-290): First Epistle of Clement to the Corinthians: Chapter 40.

(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 40

These things, therefore, being manifest to us, <we> also <having curved in>[[70]] towards the depths of divine knowledge, all things <in order>[[71]] we ought to do, <as many as> the Master commande{d} to accomplish according to <the> appointed <opportune times>; <that> the offerings[[72]] and <public services> be accomplished, and <that they be> not <at random> or disorderly he commanded, but at the defined <opportune times>[[73]] and hours; where and by whom he wishes <them> to be accomplished, he himself defined by his highest counsel; so that hallowedly all the things happening[[74]] in approval, might be acceptable to his will.  They, therefore making their offerings at the appointed <opportune times>, <are> acceptable and blessed; for following the <prescriptions> of the Master, they do not sin.  For to the archpriest have been given[[75]] proper services, and to the priests the proper place has been assigned, and upon <the> levites lie proper <attendant services>; the layman[[76]] has been given to lay assignments.


Notes
70.  "having curved in":  <That> this is the genuine reading, however not "having curved out", as has Clement of Alexandria <in> "Miscellanies", book 4, chapter 16, page 613, Potter indicates.  Thus also below <at> chapter 53, "Curve in towards the sayings of God".  And Bois already earlier had seen it.--The same <sc. Gallandi>

71.  "all things in order, etc.":  The editions thus <punctuate> this passage: "all things--he commanded; according to <opportune times>, etc."  Wotton, however, punctuated as in Clement of Alexandria, whom here we also follow.  The same thing pleased Davies[[him???]] also.--The same <sc. Gallandi>

72.  "the offerings, etc.":  Those <words>, <with> the position of two words changed, Davies would prefer thus <to be read>: "The offerings and public services not at random or disorderly he commanded to be accomplished and to occur, but at the defined opportune times and hours".--The same <sc. Gallandi>

     --"offerings":  <It is sufficiently established that> "gifts, offerings", and <that> which comes back to the same <meaning>, "odor of sweet-smelling", are words received in the New Testament; but whether they are used through metaphor and rather charming twistings of figurative speech, or they were admitted completely from the common usage and received practice of the Church, <is to be investigated> more deeply.  And indeed if the <Apostolic> Canons, <section> 2, which hold forth the name of the apostles, <if> [<they had>] those or at least this Clement our (what is accustomed to be said by certain ones) author, no place for doubt would remain.  For the third canon thus says: "If a bishop or priest in violation of the arrangement of the Lord should <for the purpose of sacrifice> bring to the altar something other than honey, or milk, or fermented drink in place of wine, or birds, or other animals, or pulse in violation of the arrangement, let him be removed; except for new <unripe wheaten-groats> or a bunch of grapes in needful time", etc.  But since indeed about the trustworthiness of those canons it is doubted, it should be observed that in the first times not only on individual <Sundays>, in the assembly of Christians mandated by the divine Paul, a collection of money <on behalf> of the poor had been instituted; but also certain first-fruits were brought to the sacred table under the name of gift or oblation.  Hence more often in this epistle itself the mention of the offering; where also the bishops are described by this character and statement, that they are <ones having brought forth> the gifts[[A]].  In which sense the inspired Ignatius <of Antioch>, <with> Daillé the <old flogger>[[B]] of the holy Fathers not at all contradicting, said to the Smyrnaeans, that is was not allowed without a bishop "neither to baptize, nor to bring forth <offerings>, nor to carry forth a sacrifice".  Nor otherwise does Justin Martyr in the "Apology" <section> 2 with eloquent words name "offerings" both the elements applied to the Eucharist and destined for sending blessings to the absent.  But most openly of all Irenaeus, <in> book 4, chapter 39, follows up the whole matter: he says, "The Lord giving to his disciples the counsel to offer first-fruits to God from his creatures, not as <God being> needful, but that they themselves neither fruitless nor ungrateful, <etc.>", which he more frequently presses upon <in> chapters 33 and 34 and elsewhere here and there.  To which things the blessed Cyprian agrees <in> "On works and alms", which Augustine quite described <in> sermon 13 "On the times".  And on account of this cause, the word offerings so frequently occurs among the most ancient Father of the Church, especially where <it is treated> of the mysteries of the Eucharist, that even in the "Roman Missal", and in fact even in the solemn office of our Anglican Church <it> is even now retained. Of course, so that the most sacred mysteries of the Eucharist could totally be seen <as> the peaceful things or pacific, it was proper that he who effected sacred things, offered his resources to God, and when he took part of the same things, brought to the sacred table he became a table companion of the Godhead, and was able, so that I may use the words of the divine Paul, "to take part of the altar".  Furthermore, it should be adverted that that originally was not only of the Eucharist, but also of offerings a [<religious ceremony>], such that to be detained from it was held <as> a stage of banishment or excommunication; and accordingly among the sacred canons, especially the Ancyran, fellowship without offering used to be imposed <as> a mark of rather strict judgment and separation, howsoever this was <not quite> observed by learned men.  Since indeed it would result in the most grave penalty of inexpiable crime, if for someone that censure were prolonged after death, nor in the faith of conceded forgiveness were offerings received in the name of the deceased as if for restitution; so <sc. offerings> to be bestowed for God and for sacred <sc. rites> were held, <when> the Church was nascent, not <as> wasteful expense, but <as> privilege and gain.--Fell

     --There is someone who would that these <words> all be of a bad stamp, up to the end of the chapter, and <who> sends the reader off to Clement of Alexandria, page 518.  He says, you have the same things among the apostolic constitutions, as they are called.--Bernard

73. "defined opportune times":  "For all things a time is determined and an opportunity for all business under heaven", says the wise man <in> Ecclesiastes 3:1.  It is earnestly to be grieved, if the most unimportant duties of life have occasions prepared for themselves, that piety alone, in whose obedience life itself was given up, should be excluded from the boundaries of time.  In fact, the seventh day for the human race <since the creation of the world>, by the greatest, that is, his own command God wished <to be> sacred.  Whence after in the resurrection of the same <sc. God> he had instituted the new epoch of the reborn world, he granted it with the same privileges and the religion of the Lord's <sc. day> was made sacrosanct.  In fact also since indeed our Savior wished the piety of his own disciples to surpass the <virtuous actions> of the followers of Moses, among whom beyond the <established rites> of the Sabbath the second and fifth <day from the Sabbath> were held sacred, lest, as Maimonides says, <in> "Prayer and priests' blessing"[[C]], chapter 12, note 1, "<it> be ceased from hearing by a space of three days" (whence flowed the custom of fasting twice of the Sabbath, the mention of which <is in> Luke 18:12), <it> was suitable that at least with the same intervals, among <those who had professed> the Christian religion, they render sacred duties, which at any rate <was> done, of course, <with> days of fasts moved up to the fourth and sixth; which here and there from Tertullian we learn, and also from Clement of Alexandria, who <constantly calls> them "fourth and preparation" or "of Hermes and of Aphrodite"; although <it> is long from when the Roman Church departed from this most ancient practice.  In smaller intervals of time, the reasoning is completely similar; for those, which had been accepted in the Jewish Church, <sc. those> times not only by our Lord, but moreover by the apostles, we see <as> acknowledged, accordingly <in> Acts 3:1, "the hour of the <petitionary prayer>", for the purpose of established ritual, is said[[D]] in clear words to have led the divine Peter and John to the temple.  In the Synagogue, although it is advised by no law of prayer, on individual days three times of them <sc. prayer> would recur: "The three prayers are found on every day: evening and morning and afternoon," Maimonides <in the Book of the Strong> Hand, "On the Priests' prayer and blessing", chapter 1, <section> 8, which also <having been> received by the customs of the Christian church, Tertullian in the "Book on fasts", Cyprian "On Oratory", <and also> Jerome <in letters> to Laeta and to Demetrias forbid us to be ignorant of.  Not unjustly can be added to these <the fact that> the usage of the sacred hours was so outstanding towards promoting the purposes of piety, that Julian the Apostate, after he had <it> as <firmly ascertained> that the Christian faith could not be overcome by force and injuries, and he decreed that <it> be destroyed by imitation, he took care that "organized prayers of specified hours and days" be interspersed into his paganism, <as> Sozomen <testifies>, book 9, chapter 15, which also Apollonius of Tyana had done we learn from Philostratus <in> book 4, chapter 8, of his <sc. Apollonius's> Life.  That among the Turks the same custom prevails, no one is ignorant.--Fell

74.  "the things happening":  Thus <reads> the manuscript <according to> Wotton.  The editions all <unanimously> omit "the".--Gallandi

75.  "For to the archpriest have been given proper services":  Our apostolic <author, sc. Clement> would not so have praised the order and diverse duties of the pontiff, priests, levites, and laymen, if, <to the extent that> it pleases the heterodox, the Christian religion had abolished the pontificate, and had wished none to be the particular duty of the pontiff, which <duty> not also <were suitable> to priests <and> also to pontiffs themselves.  He praises, since <according to Jerome teaching> [<in book> 2 against Jovinian, <section> 15, and epistle 85], in both Testaments the pontiff has one order, the priests another, the levites another, and by the apostolic traditions descending from the old law, the bishops, presbyters, and deacons succeed Aaron and his sons and the levites.--Cotelier

76:  "layman":  No servitude is so <given over to>, so wretched, as <of the one being a slave> to supposition[[E]].  Otherwise, the most learned men Salmasius and Selden, that I may pass over other critics of lesser people given over to the sentiments of Calvin or Erastus, never so gravely  in the skill which they professed would have fallen, so that they endured to say that "presbyters were once laymen, and the word 'lay', insofar as it was <distinguished in opposition> to clergy, prevailed rather late in the Church".  I do not bring up the passages of Ignatius <of Antioch>, since indeed the innovators, when they are pressed by his authority, briefly extricate themselves by saying that he is <not genuine> or is interpolated.--Fell


My Notes
A.  The Greek verb "prosferw" and its various are under discussion here.  This word can be translated as "bring forth" or "offer".

B.  He is called "Orbilius", a literary reference to a strict schoolmaster of the poet Horace.

C.  The Hebrew title is transliterated here into Latin.

D.  Migne's text has "dictam est".  This seems to be a common error for "dictum est", possibly due to the similarity between lower-case "u" and "a".

E.  I'm not sure why this is in Greek.

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.

PG001(col. 281-284): First Epistle of Clement to the Corinthians: Chapter 37.

(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 37

  Let us <serve as soldiers>, therefore, ma{le bro}thers, with all assiduousn{ess in}{his} blameless commands.  Let us consider <the ones who serve sold{i}ers> for o{ur}[[48]] leaders.how orderly, how healthi{ly}[[49]], how submissively they accomp{li}sh the <things ordered>.  Not al{l} are prefects, nor tribunes, nor centurions, nor <prefects over fifty men>[[50]], nor <as follows>; but each in <his> own rank accomplishes the <things enjoined> by the king and the leaders.  The great without the small are not able to be, nor[[51]] the small without the great.  A certain combination is in all things, and among these a usefulness. Let us take our body; the head without the feet is nothing, thus neither the feet without the head; and the smallest members of our body are necessary and serviceable to the whole body; but everything[[52]] breathes together, and makes use of one subjection for <conserving the whole body>.

Biblical Citations

44b.  1 Corinthians 12:14, 27

Notes

48.  "for our leaders":  Fell would prefer, "their": thinking <it> foreign from the holy Fathers of the Church that they called military tribunes "<their own> leaders".  <Anton> Birr, interpreting the passage <as> about the Roman emperors, thus renders: "<serving as soldiers> for our princes" or "leaders".  Indeed, St. Clement earlier <in> chapter 5 employs the same word, "before the leaders", where Cotelier translates, "before princes", alternatively, "before emperors", of course, <as> Salmasius <explains>, "before Nero".--The same <sc. Gallandi>

     --I would read "their", for the holy Fathers of the Church more <were averse> to war, than they would endure to name their leaders as military tribunes.  By that <fact>, then, I more confidently interpose a conjecture, since the word "our", lacking in the exemplar because of a lacuna, from a conjecture which <lies open> equally to all, originally was restored by Young.--Fell

49. "How healthily":  Fell supports this reading and renders, "how strenuously, eagerly, actively."  Other prefer, "tractably", "how obediently".  Birr, however, approaching more nearly to the manuscript, <with> one letter inserted, reads, "tractatably"[[A]]; or if you prefer, "well-spirited-ly", "especially disposed-ly, especially eagerly".--Gallandi

     --"How healthily":  "How strenuously, eagerly, actively?"  Now, Young would prefer that "healthly"[[A]] should be read; but it is not at all necessary to change anything, for also by Plato <in> "On the laws" <the> "healthy" are demanded for the military.  Moreover, in fact, the in age and strength unimpaired of people everywhere <are> conscripted as soldiers, who elsewhere are called "young men", "children", "youths", "adolescents"; and for that reason, <with> thriving instruction, <with> the custom of the boxer, they were exercised towards "health" or the "acme of soundness"; whence the blessed Paul <in> 2 Timothy 2:4 commands: "<Endure suffering> like a noble soldier".--Fell

50.  "prefects over fifty men":  Cotelier translates, "prefects of fifty soldiers".  More simply, Wotton <renders>, "Fifty-ers".  Thus also Coustant, <with> Jerome preceding in Isaiah 3.  I confirm this translation from the Vulgate <as> translator <in> Exodus 18:21 : "And establish from them tribunes, and centurions, and <prefects over fifty men>, and decans."  Thus also <in> [verse] 25 <of Exodus 18>.  In Greek thus from the Vatican codex: "And you will establish over them" (Codex Alexandrinus <has>, "them over them") "tribunes and centurions and <prefects of fifty men> and decans."  Thus Deuteronomy 1:15.--Gallandi

     --"prefects, etc.":  Sufficiently piously and elegantly the Blesses Jerome <in book> 1 "against Jovinian", <chapter> 20 <says>: "In what manner in the legions and the army are there leaders, are there tribunes, are there centurions, are there light troops and light armor, and the common soldier, and maniples; <once> the battle <has begun>, the titles empty of dignities, and only strength is demanded: thus in this field and battle, where we contend against demons, titles are not demanded, but works; and more glorious <is> he under the true emperor Christ not who is nobler, but who is stronger.  And <in> book 2, chapter 15, he enumerates "emperors, prefects, counts, tribunes, centurions, maniples, and the remaining military order".  But at <Isaiah 3:3>, where the <Septuagint> has, "<prefects over fifty men>", he says: "For how <they> are called centurions, who preside over one hundred men, and chiliarchs, who <preside over> one thousand, <and those> whom we call tribunes, from the fact that they preside over a tribe: thus in the Israelite army <those> were called <fifty-ers>, who were at the head of fifty soldiers: whence also say call decans, who preside over ten men."  In Xenophon's "Education of Cyrus", book 8, a little after the beginning, decans, <leaders of armed bands>, chiliarchs, myriarchs, and a general are named.  See Exodus 18:21,25; Deuteronomy 1:15; 2 Kings 1:9, etc., and 1 Maccabees 3:55.--Cotelier

51. "nor":  Thus the manuscript.  But all the [imperial codices] <read>, "and not". [<Wotton's note>].--Gallandi

52. "but everything":  The reading is suspect to many[[B]].  Davies in place of "but" reads "at the same time".  But <it> seems nothing <is> to be changed, if we translate "but" <as>, "in fact", "since in fact", <or> "since rather".  Thus Luke 12:7, and Acts 19:2.  See, if you please, Schoettgen's "Lexicon of the New Testament", <headword>, "But".--The same <sc. Gallandi>

My Notes

A.  Note 49 concerns specific details of spelling and interpretation.  I've tried to reproduce the effect in English in order to mimic the possibility of intelligible alternate forms.  I haven't been able to find the forms suggested by Birr or Young in any lexicon; however, this by itself does not mean they are wrong.

B.  The perceived problem seems to be that the Greek "alla" is strongly adversative, but the ensuing words in fact confirms the immediately preceding statement.

PG001(col. 279-282): First Epistle of Clement to the Corinthians: Chapter 36.

(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 36

This is the way, beloved, in which we find our salvation, Jesus Christ, the archpriest of our oblations, the defender and helper of our infirmity[[38_39b]].  Through this one <let us look attentively>[[43]] towards the heights of the heavens; through this one we reflect the blameless and supreme face of him; through this one the eyes of our heart were opened; through this one our ignorant and obscured understanding blooms towards his wonderful light[[44]]; through this one the Master wished us to taste immortal  knowledge; "who being radiance[[45]] of his majesty, by that much is he greater than the angels, by how much he has inherited a more excellent name"[[40b]].  For <it> has been written thus; "The <one making> the angels his spirits, and his ministers a flame of fire"[[41b]].  And to his son thus said the Master, "You are my son, I have engendered you today; you will ask from me and I will give to you people <as> your inheritance, a{nd} <as> your {poss}ession the boundaries of t{he earth}"[[42b]].  And again he says to h{im, "Sit} from my <right hands>, until {I place} your enemies <as> a stoo{l of} your {fee}t"[[43b]].  Therefore, who <are> the {hated of <the> Lord[[46]]}?  The depraved and {ones}marshal{ed} against[[47]] the will the wil...of God.


Biblical (& other) Citations
38_39b.  Photius, codex 126 of the "Library".

40b.  Wisdom 7:26 ; Hebrews 1:3,4

41b.  Psalm 103:4 ; Hebrews 1:7

42b.  Psalm 2:7,8 ; Hebrews 1:5

42b.  Psalm 109:1 ; Hebrews 1:13


Notes
43.  "Let us look attentively":  Thus clearly <reads> the manuscript, as the editions have: but, "we look attentively", should be read.  For presently the same manuscript exhibits, "we reflect", where the editions bear before themselves, "let us reflect".  <Wotton's note>.--Gallandi

44.  "Through this one...blooms":  Clement of Alexandria recites these words, "Miscellanies", book 4, chapter 16, page 613, where the distinguished Potter learnedly defends the word, "blooms", against Young disturbing it.  In the same opinion preceded Bois and Fell, with whom thenceforth Wotton agreed.  Thus <reads> psalm 27:7 : "And my flesh bloomed."  Thus also Philippians 4:10 : "But I rejoiced greatly in <the> Lord, because by now at last you made bloom <being concerned> on my behalf."  See, if you please, <Henricus> Svicerus in the "Ecclesiastical Thesaurus", see "I bloom".  Otherwise, the holy Father seems to have looked back to Romans 1:21 and 1 Peter 2:9.--The same <sc. Gallandi>

     --Perhaps "looks up at" or "examines carefully", that is, diligently and attentively contemplates: or rather the whole passage is thus to be read: "Through this one, in our ignorant and obscured understanding his wonderful light blooms", where with the Pauline phrasing he calls to Romans 1:21 : "ignorant" and "obscured understanding".--Young

45.  "who being radiance":  These <words are> from the Epistle to the Hebrews, and from the first chapter in almost the same words are taken, whence, also from other passages, "<the> similarity of character of speech and of thoughts", as Eusebius says, between this <epistle> of Clement's and the Epistle to the Hebrews easily is evident.--The same <sc. Young>

46.  "hated of the Lord":  Young with the editions <prints>, "his", in place of, "of <the> Lord".  That the manuscript's gap admits at most two letters, Wotton is witness, who consequently thinks that in it had been, "LD"[[A]], that is "of <the> Lord" : for thus that word is perpetually written in the same place.--Gallandi

47.  "ones marshaled against, etc.":  The editions <print> thus: "{ones}marshal{ed} against {God's}will, {his own} will,"[[B]] against the reliability of the manuscript codex, which thus <reads>:"{ONES}MARSHAL{ED} AGAINST THE WILL THE WIL...<of> GD"[[C]].  Hence, Wotton, removing the <second> "will", as overflowing with a librarian's laziness, thus reads: "{ones}marshal{ed} against the will {o}f God".  Davies <reads> otherwise.  <Anton> Birr marvels that Wotton here abandoned the codex. And so he himself thus restored this passage: "{ones}marshal{ed} against {their}will, {his own} will," or, "{ones}marshal{ed} against {their}will, the wil{l of} God".  Of course, he conjectures that <the word> "their", written with a brief mark, had been there overlooked by a librarian.--The same <sc. Gallandi>


My Notes
A.  The Greek "KY" with a line over it indicating an abbreviation is for the word "KYPIOY".  I have tried to render this phenomenon in English.

B.  This version changes the second article's omega to an omicron.  It's not possible to render this alteration into English.

C.  The manuscript is written in capital letters, and it uses a two letter abbreviation for the genitive case for, "God's".  This sort of abbreviation usually bears an line over it, but I can't reproduce that here.

PG001(col. 277-280): First Epistle of Clement to the Corinthians: Chapter 35.

(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.  

PG001(col. 275-278): First Epistle of Clement to the Corinthians: Chapter 34.

(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 34

The good worker with <free action> takes the break of his work; the sluggish and remiss does not look his work-provider in the face.  Therefore, it is necessary that we be eager towards beneficence; for from him[[23]] is everything.  For he proclaims to us: "Behold the Lord, and his reward <is> before him[[31b]], to render to each according to his work[[24]]"[[32b]].  Therefore, he urges us from <the> whole heart towards <it/him>[[25]], not to be idle nor slack in every good work.  Let our boast and outspokenness be in this; let us be subjected to his will.  Let us comprehend the entire multitude of his angels, how <being present> they minister to his will.  For the Scripture says: "Countless ten-thousands <were present> to him, and a thousand thousands were ministering to him[[26]]"[[33b]].  "And they were crying out, 'Holy, holy, holy, Lord sabaoth, all the creation[[27]] <is> full of his glory'"[[34b]].  And we, therefore, having been gathered together in agreement upon the same, <by mutual knowledge>[[28]] as from one mouth let us cry out to him earnestly, to <the purpose of> us <becoming> participants of his great and glorious promises.  For he says, "Eye did not see, and ear did not hear, and upon <the> hear of man did not ascend how many things he prepared[[29]] for those awaiting him"[[35b]].


Biblical Citations
32b.  Isaiah 40:10 ; 62:11

33b.  Psalm 61:13

34b.  Daniel 7:10

35b.   1 Corinthians 2:9


Notes
23.  "from him":  That is, from the work-provider, evidently, God.  Thus <interprets> Bois.  To whom Wotton seems to accede.  For he thus translates: "For from him are all things".--The same <sc. Gallandi>

24.  "Behold the Lord, and his reward is before him, to render to each according to his work":  <Cf. the epistle> of Barnabas, chapter 21: "Near <is> the Lord, and his reward".  In the apostolic Constitutions, book 2, chapter 14, and in the interpolated Ignatius, "Epistle to the Smyrnaeans", chapter 9: "Look, man and his work before his face"[[A]].  The same <apostolic> Constitutions, book 3, chapter 43, <have>: "Behold, man and his work": to which words are appended those in the "Questions" of Anastasius edited by Gretser, question 22: "And will you not render to each according to his works".  Clement <of Alexandria> <in> the <"Miscellanies">, book 4, page 528, <writes>: "For <it> has been said: 'Behold <the> Lord, and his reward from his face, to render to each according to his works."  From Origen, homily 35 "on Luke": "And then <it> will be completed: 'Behold man, his works before his face'."  And <in> tome 16, "on John": "Behold <the> Lord, and his reward in his hand, to render to each according to his work."  Basil on psalm 32:18 : "Behold <the> Lord, and his reward" (thus the Greek edition with three Royal manuscripts of great antiquity) "to render to each as to his work."  Chrysostom <in> Convocation 2 "On Lazarus", tome 5: "For behold, he says, man and his works."  In pseudo-Chrysostom or the author of the "Incomplete work on Matthew", at chapter 3, verse 12: "Behold man and his works." Saint Ambrose on <psalm 118:82>, octave 11, says: "And so the Prophet was deficient <regarding> the word.  And we think ourselves idle if we seem <to be zealous> merely for the word; and of more we appraise those who work, than those who exercise the zeal of knowing truth.  For very many say: 'Behold man and his works, as though he who is zealous for the word does not work', etc."  Finally, Valentinus and the monks who <were> with him <in> the epistle to saint Augustine, <number> 256 among the epistles of that doctor: "Because the Lord will come, and his reward <will be> with him: because man will stand and his work" (commonly badly <transmitted as> 'body') "<will be> before him."  All took from the passages of Scripture of Isaiah 40:10 ; 62:11 ; Revelation 22:12 ; Psalm 61:13.--Cotelier

25.  "towards it/him":  Bois adds "<towards> trusting <him>", relying upon Proverbs 3:5.  Others <emend to>, "to it".  Davies boldly <emends to>, "towards the not <being idle>, etc."  However, Wotton, sticking to the manuscript, thus renders: "By urging he turns us towards it/him with the whole heart." For in that manner, he says, we read in Aeschines, "to urge towards our friendship": [[Lat. Trans. Om.]].--Gallandi

26.  "Let us comprehend the entire multitude of his angels, how <being present> they minister to his will.  For the Scripture says: 'Countless ten-thousands <were present> to him, and a thousand thousands were ministering to him'":  Two things here come to be observed.One, that all angels <stand ready> and minister, accord to the teaching of many: to which seem to fit both divine testimonies, Genesis 3:24; Tobit 12:14,15; Psalm 103:4; Isaiah 6:2, etc.; Luke 1:19; and Hebrews 1:7,14 : and the opinions of the Holy Fathers: Minucius Felix says, "Sosthenes bestows both the true God with merited majesty, <and> also the angels, that is, the ministers and heralds of God, even the true <God>, and to his veneration he recognizes that <they> <stand ready>."  Didymus <in> book 1 "On the holy Spirit", from the translation of Jerome, before the end[[B]], adds those <words> at Hebrews 1:7 : "For although all invisible creatures were not sent individually, nevertheless because other of the same type and honor were sent, in a certain manner even they were sent [with power], the companions of the ones sent, and of equal substance."[[C]]  In <the writings of> the same Jerome, epistle 142[[D]]: "A certain one of the Greeks especially learned in the Scriptures expounded that the Seraphim a certain virtues in the heavens, which, assisting before the tribunal of God, praise him and are sent in diverse ministries, and most of all to those who are in need of purification, and on account of previous sins from some part deserve to be purified with punishments."  And in the same epistle the angels are called by Jerome, "the whole heavenly ministry", and, "attendant virtues in heavenly things"; in which manner to the Damascene the angel is "God's defender and minister", <in> oration 3 <in defense of> sacred icons.  The author of the Commentaries on the Epistle to the Hebrews, among the Words of saint Ambrose, at verse 7, chapter 1, <says>, "For not only angels does <he> signify with this word, but all virtues discharging supernal ministries."  And later, "<It> can be said that when they are sent to announce light" (read 'mild')[[E]] "things, <they> are angels; when they are sent for punishment, <they> are ministers, that is, burning fire."  Which things, at last, agree with the just cited <passage> from Jerome, and with these from the same <sc. Jerome> in <the writings of> Sedulius at Hebrews 1:7 : "Twofold is the office of the angels: for they minister either the spirit of consolation or the fire of punishment for men"; likewise equally with those <words of Jerome>, in psalm 103: "As in some they pour in the light of truth, in others they consume sins"; and <with> those at the passage of Daniel: "Twofold is the office of the angels; of some who deliver rewards to the just; of others who preside over individual torments"; unless if the final word should be changed into "cities", from saint Thomas[[F]] at the same <passage of the> prophet: "For not the good, but the bad angels are appointed to torments," says the [often cited] Jerome near the end of book 9 of the Commentaries "on Ezekiel".  The same <sc. Jerome>, explicating the first two verses of chapter 6 of Micah: "Others think the mountains, hills, and valleys <indicate> angels: who either serve God in heaven; or preside over men upon this earth; or established among <those below>, are said <to be> the foundations of those who <as> terrestrial ones stood out by their sin ."  Consult regarding the assistance and ministry of the angels Pope Gregory <in> homily 34 on the Gospels, Primasius at Hebrews 1:14, and Isidore of Spain <in> the book "On the order of creatures", chapter 2, tome 1 of Acherian "Gleanings".  And so less verisimilitudinous is made the opinion of Dionysius, contending in the word "On the celestial hierarchy" that only the superior angels assist God, and only the inferiors are sent to human ministries: and also the contrary opinion of Theodoret at Daniel 7:16, considering that the more worthy of the angels not only are present, but also minister, <whereas> the remaining merely are present.  I would believe, guided mostly by sacred utterances, that all orders of angels discharge the offices of assisting and ministering; but nevertheless that certain of the angels more often pursue either duty; such that the lesser in dignity and number are sent more and serve our affairs, bur the greater and more numerous more frequently assist near God, and among these are few who most rarely of all cease from assisting.  The other thing which offers itself to be observed is the inversion of the prophetic <word-order>, <at> Daniel 7:10, thus: "Countless ten-thousands <were present> to him, and a thousand thousands were ministering to him", whereas it has been rendered by the Septuagint suitably to the <Hebrew?> original, "A thousand thousands were ministering to him, and ountless ten-thousands <were present> to him".  However, with Clement agree Irenaeus <in> book 2, chapter 6; Gregory of Nyssa <in> homily 8 "on Ecclesiastes"; and Cyril of Alexandria <in> the epistle on the Creed.  [The words of ministering and assisting are even worse corrupted in other <writers>]: as in Tertullian, chapter 3 of the "Book against Praxeas"; Chrysostom <in> tome 6, "Homily on the blind man and Zacchaeus"; Theodore the Studite <in> catechesis 82, 107; Michael Syncellus <in> "Praise of the angels", tome 1 of the Combefisian Addition of the Library of the Fathers; <in> the "Liturgies" of Gregory and Cyril; and <in> the "Ordinations of the Syrian Maronites" published by Jean Morin; and also in Gregory of Nyssa, tome 3 at the end of the tract "On virginity", and <in> Basil of Seleucia, oration 1.  In fact also <he> who wrote again the Novatians, printed with Cyprian, near the end of his little work, in the text of Daniel places an equal number of assisting and serving <angels>.  But most of all beyond others Eusebius and Chrysostom <throw things into disorder> <respectively in>, "Evangelical Preparation" book 7, chapter 15: and "against the Anomoeans" oration 6, tome 1, by citing: "Countless ten-thousands were ministering to him, and a thousand thousands were present before him", or, "were present to him".--Cotelier

27.  "all the creation":  The <reads> the manuscript.  But from the editions, except the London, is absent, "the".  The Septuagint <read>, "the earth".--Gallandi

28.  "by mutual knowledge":  Perhaps, "and by mutual knowledge", or rather, "by union", thus also above: "with mercy and mutual knowledge", perhaps, "union", should be read.--Young

29.  "he prepared":  Thus <reads> the manuscript according to Wotton.  Thus also <reads> the London edition.  Others <read>, "he prepard"[[G]].--Gallandi


My Notes
A.  As Cotelier indicates, this line seems to have been judged an interpolation, and so it seems not to appear in any of the current texts of the this epistle.

B.  This quotation seems to be significantly before the end, appx. 1/4 of the way into the text.

C.  I'm not quite sure what this is suppose to mean.

D.  At Migne, Pat. Lat. 23, col. 367

E.  The emendatory suggestions here is based on the similarity between the Latin words "levia" and "lenia".

F.  Aquinas?

G.  Spelling variant; no change in meaning.

PG001(col. 273-276): First Epistle of Clement to the Corinthians: Chapter 33.

(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 33

What, therefore, shall we do, brothers?  Shall we be idle[[8]] from <good works> and abandon charity?  Not at all with the Mast{er} all this to occur to us; but let us hasten with zea{l} and eagerness, to accomplish all go{od} work.  For the demiurge[[9]] himself and master of all exults[[10]] in his wo{rks}.  For by h{is} almighty power he fixe{d}[[11]] <the> heavens, and by his incomprehensible und{erstanding he orga}nized[[12]] them; and {sepa}rated[[13]] land from the water encompassi{ng i}t, and established <it> {upon th}e steady[[14]] foundation of his own w{il}l[[15]]; and[[16]] the {anim}als <going about> in i{t}, by his own {comm}and he ordered them to be; <hav{ing crea}ted in advance> se{a an}d the animals in it, he enclosed <it> with his own {po}wer.  In addition to all, the most preeminent <and> almighty <sc. animal> in intellect, <i.e.> man, with holy and blameless[[17]] hands he formed, the <engraved mark> of his own image.  For thus[[18]] says God: "Let us make man according to image and according to our likeness[[19]]. And God made man, male and female he made them"[[29b]].  Therefore, having accomplished all these things, he praised[[20]] them, and blessed and said: "Increase and multiply"[[30b]].  Let us see that <insofar as> in good works[[21]] the just were all adorned.  Therefore, even the Lord himself, having adorned himself with works, rejoiced.  Therefore, having this pattern, unhesitatingly let us accede to his will; from our whole[[22]] strength let us work <the> work of justice.


Biblical Citations
29b.  Genesis 1:26,27

30b.  The same <sc. Genesis> 28


Notes
8.  "Shall we be idle":  Thus <reads> the manuscript, not as in the editions, "shall we be edle"[[A]].  However, Young and other would prefer, "will we do", "will be be idle", "will we abandon"[[B]], which to Wotton seems not at all necessary.--The same <sc. Gallandi>

9.  "For the demiurge himself", etc.:  These <words> are cited as uncertain in the "Parallels" of blessed John the Damascene, book 1, chapter 8, thus from the translation of the most learned man Jacques de Billy: [[Lat. Trans. Om.]].  He read, I think, in Greek: [[Gk. Trans. Om.]][[C]].--Cotelier

10.  "exults[ <...> almighty": John the Damascene <has>, "eksults <...> almitey"[[D]].--Gallandi

11.  "he fixed":  Mill and Wotton thus read in the manuscript.  But the editions along with John the Damascene <have>, "he fiksed"[[D]].--The same <sc. Gallandi>

12.  "understanding he organized":  Young, with the editions, <emends this as>, "w{isdom he arr}ayed".  However, Wotton, perceiving in the manuscript the earlier syllable "un-----"[[E]] with a space of more letters, reliably reads with the Damascene, "und{erstanding he orga}nized".  Which reading Coustant also followed.--The same <sc. Gallandi>

13.  "separated":  The editions <print>, "apportioned".  John the Damascene <writes>, "sundered"; and Coustant drew this reading from him.  But since the manuscript's gap demands more than three letters, Wotton replaced, "{sepa}rated"; because principally that word continually occurs <in> Genesis 1.--The same <sc. Gallandi>

14.  "upon the steady":  Thus read Wotton and Coustant with John the Damascene, although not with the editions, <which print>, "{as a} steady {tower}".  And indeed rightly.  For hence the statement is rather lofty.--The same <sc. Gallandi>

15.  "will":  John the Damascene <writes>, "wish".--The same <sc. Gallandi>

16.  "and the---by his own power":  Although John the Damascene had omitted those <words>[[C]], the Clementine context nevertheless requires them.--The same <sc. Gallandi>

17.  "in addition to all---with holy and blameless": Slightly otherwise <writes> the Damascene[[C]]: "in addition to these things---with his own and blameless".--The same <sc. Gallandi>

18.  "thus":  Thus the manuscript according to Wotton.  Thus also John the Damascene; the editions, except the London, <print>, "thus"[[D]].--The same <sc. Gallandi>

19.  "according to image and according to our likeness":  John the Damascene and the <Septuagint> <have>: "according to our image, and according to likeness".--The same <sc. Gallandi>

20.  "praised":  Beware that you not read with the published <text of> John the Damascene, "made":  for why <would Clement have written>, "having accomplished, he made": [[Lat. Trans. Om.]]?  And so rightly the manuscript <has>, "praised", by which one word indeed the holy Father accomplished those things which occur <in> Genesis 1:31 : "And God saw everything, as much as he made, and behold <it is> exceedingly beautiful."  Wotton is approximately of this opinion.--The same <sc. Gallandi>

21.  "Let us see that insofar as in works":  Although Wotton retains this manuscript reading; nevertheless, to others <it> appeared otherwise.  Davies read, "Let us see what <is> necessary.  By works, etc."  But <that> is farther away from the manuscript.  More nearly approaches <Anton> Birr, who, <with> the small error having been removed, thus thinks <it> should be written: "We see both that in works <...> the just, and <that> he himself, etc."  [[Lat. Trans. Om.]].--The same <sc. Gallandi>

22.  "from <...> whole":  Bois would prefer, "and from <...> whole": nor does Wotton disagree.--The same <sc. Gallandi>


My Notes
A.  Erroneous spelling of the same word.

B.  These are the future indicative forms, intended as emendations to the deliberative subjunctives in the manuscript.

C.  Cotelier appears not to have had access to the Greek text of John the Damascene's Sacred Parallels.  Hence, he translates back into Greek de Billy's translation from Greek.  But the Damascene's text in Migne's volume 95 is substantially the same as Clement's text here.  There are a few minor variations in similar-looking words and word order, but the only major difference is that John the Damascene's citation is missing the section, "and the animals going about in it, by his own command he ordered them to be; having created in advance sea and the animals in it, he enclosed it with his own power". cf. notes [[16]] and [[17]] above

D.  The different texts have different forms of the words, but they don't seem to change the meaning.