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.