Migne Reading Room
PL 5 · cols. 317–344
S. Victorini episcopi Petavionensis et martyris scholia in Apocalypsin beati Joannis
Editors' preface
SANCTI VICTORINI
OF SAINT VICTORINUS
EPISCOPI PETAVIONENSIS ET MARTYRIS
BISHOP OF PETTAU AND MARTYR
SCHOLIA IN APOCALYPSIN BEATI JOANNIS.
SCHOLIA ON THE APOCALYPSE OF BLESSED JOHN.
INCIPIT EXPOSITIO.
HERE BEGINS THE EXPOSITION.
EX CAPITE PRIMO.
FROM THE FIRST CHAPTER.
1. Apocalypsis Jesu Christi, quam dedit illi Deus et ostendit servis suis quae oportet fieri cito, et significavit. Beati qui legunt et qui audiunt sermones hujus prophetiae, et servant quae scripta sunt. Principium libri beatitudinem legenti, atque audienti, et servanti promittit, ut lectioni studens exinde opera discat, et praecepta custodiat.
1. The Apocalypse of Jesus Christ, which God gave to Him and showed to His servants, the things which must come to pass quickly, and signified [it]. Blessed are they who read and they who hear the words of this prophecy, and keep the things which are written. The beginning of the book promises blessedness to the one who reads, and to the one who hears, and to the one who keeps, so that one who is devoted to the reading may learn works from it, and guard the precepts.
4. Gratia vobis et pax ab eo qui est, et qui erat, et qui venturus est. Est, quia permanet. Erat, quia cum Patre omnia fecit, et nunc ex virgine initium sumpsit. Venturus est, utique ad judicandum.
4. Grace to you and peace from Him Who is, and Who was, and Who is to come. He is, because He abides. He was, because with the Father He made all things, and now He has taken a beginning from the virgin. He is to come, namely to judge.
Et a septem spiritibus qui in conspectu throni ejus sunt. Septiformem spiritum in Esaia legimus (Esa., XI, 2), spiritum videlicet sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, spiritum timoris Domini.
And from the seven spirits which are in the sight of His throne. We read of the sevenfold Spirit in Isaiah (Isa. 11:2), namely the spirit of wisdom and understanding, of counsel and fortitude, of knowledge and piety, the spirit of the fear of the Lord.
5. Et ab Jesu Christo qui est testis fidelis, primogenitus mortuorum. In homine suscepto perhibuit testimonium in mundo, in quo etiam passus, suo nos sanguine solvit a peccato, ac debellato inferno, primo resurrexit a mortuis, et mors ultra ei non dominabitur (Rom. VI, 9): ipso autem regnante mundi regnum destructum est.
5. And from Jesus Christ, Who is the faithful witness, the firstborn of the dead. In the man He assumed He bore witness in the world; in which [man] also having suffered, He loosed us from sin by His own blood, and, hell having been vanquished, He first rose from the dead, and death shall no more have dominion over Him (Rom. 6:9): and with Him reigning, the kingdom of the world has been destroyed.
6. Et fecit nos regnum et sacerdotes Deo et Patri suo. Id est omnium fidelium Ecclesiam, sicut Petrus quoque apostolus dicit: Gens sancta, regale sacerdotium (I Petr., II, 9).
6. And He has made us a kingdom and priests to God and His Father. That is, the Church of all the faithful, as the apostle Peter also says: A holy nation, a royal priesthood (1 Pet. 2:9).
7. Ecce veniet cum nubibus, et videbit eum omnis oculus Qui enim primo in suscepto homine venit occultus, post paululum in majestate et gloria ad judicandum veniet manifestus. Quid autem dicit?
7. Behold, He will come with the clouds, and every eye shall see Him. For He Who first came hidden in the man He assumed will, after a little while, come manifest in majesty and glory to judge. But what does he say?
12. Et conversus vidi septem candelabra aurea, et in medio septem candelabrorum aureorum similem filio
12. And having turned I saw seven golden candlesticks, and in the midst of the seven golden candlesticks one like to the son
Editors' notes and page, col. 317
Footnotes
(1) ‹anchor: not visible on this page (call in the title)› · call in col 317
COMMENTARIUS. (1) Hæc Scholia S. Victorini, Bononiæ, anno 1558, primus edidit Basilius Millanius monachus Casinas ex ms. codice bibliothecæ Casinensis, qui et adnotationes adjecit. Hanc omnium primam editionem typis excudendam curavimus : mire siquidem interpolatæ, quæ in bibliothecis Patrum occurrunt. GALLAND.
COMMENTARY. (1) These Scholia of St Victorinus were first published at Bologna in the year 1558 by Basilius Millanius, a monk of Monte Cassino, from a manuscript codex of the library of Monte Cassino; he also added annotations. We have had this first of all the editions set in type, for those that occur in the Bibliothecae Patrum are remarkably interpolated. GALLAND.
(printed under page 161) (2) Carnem quæ corrupta est. Hunc locum, nisi quid quispiam afferat melius, ita cuperem emendari : Carnem quæ corrupta non est in morte, et habet per passionem sacerdotium, apertissime tradunt.
(2) "The flesh which was corrupted." Unless someone offers something better, I should wish this passage emended thus: "They most plainly teach that the flesh which was not corrupted in death also holds the priesthood through the passion."
(printed under page 161) (3) Abbatum est multitudo. Opusculum sane doctum et utile, si universum attendas, et de quo amare auctorem, et ei debere te plurimum lubens fateare. Sed alicubi ita friget, ut vix illud homine docto dignum censeas, et in dubium auctorem voces, quod interdum videatur recentioris cujuspiam hominis non admodum eruditi commentationem redolere : ut heic in abbatum appellatione. Nam quo tempore Victorinus floruit, Antonius primus abbas paulo anterior fuerat, nisi quis dixerit monachismum usque eo ardenter homines complexos eo tempore fuisse, ut plerique abbates exstiterint. Quid quod abbatorum etiam scriptum reperi? nisi quis forte judicet albatorum legendum esse : quam suspicionem mihi satis fuerit indicasse, cum nullam certam in tanta rei et corrupti exemplaris ignoratione rationem assignare queam.
(3) "There is a multitude of abbots." A truly learned and useful little work, if you consider it as a whole, one for which you would gladly confess that you love its author and owe him a great deal. But in some places it is so flat that you would hardly think it worthy of a learned man, and you would call its author into doubt, because at times it seems to smack of the commentary of some more recent and not very erudite man: as here, in the term "abbots." For at the time when Victorinus flourished, Antony, the first abbot, had lived only a little before, unless someone should say that men had embraced monasticism so ardently at that time that there were very many abbots. What of the fact that I also found "abbatorum" written? Unless perhaps someone judges that "albatorum" [of those clothed in white] should be read: it will be enough for me to have pointed out this suspicion, since, in such ignorance of the matter and with a corrupt exemplar, I can assign no certain reason.
(printed under page 161)
Page
- running head: 317 S. VICTORINI SCHOLIA IN APOCAL (cut off at image edge)
- marginal letters: A ‹EX CAPITE PRIMO.›; B ‹spiritum videlicet sapientiae›; C ‹cultus, post paululum›; D ‹beside the Commentarius, not the text›
- old-edition numerals: (none)
- other: full-width title lines not set (cut off at right edge): SANCTI VICT[ORINI], EPISCOPI PETAVIONENSIS E[T MARTYRIS], SCHOLIA IN APOCALYPSIN [...], INCIPIT EXPOSITI[O ...], standing above EX CAPITE PRIMO; "n⟨o⟩s" in §5 has a damaged/missing letter; "significavit" broken across lines (significa-vit), v faint; no full stop printed after "oculus" in §7; column ends mid-sentence at "filio"; Commentarius at page foot omitted (later pass)
- running head: 317 S. VICTORINI SCHOLIA IN APOCALYPSIN B. JOANNIS. 318
- marginal letters: A, B, C stand between the columns; recorded with the right column's lines in c318_a.md; D stands in the footnote block
- old-edition numerals: (none)
hominis. Similem dicit post mortem devictam, cum ascendisset in coelos, adunatam in suo corpore cum spiritu gloriae suae, quam recepit a Patre potestatem,
of man. He says "like", [meaning] after death had been vanquished, when He had ascended into the heavens, the power which He received from the Father, united in His body with the spirit of His glory.
13. Quasi filium hominis ambulantem inter medium candelabrorum aureorum. Inter medium dicit ecclesiarum, sicut in Salomone dicitur: Inter semitas justorum ambulabo (Prov. VIII, 20), cujus antiquitas est immortalitas, et majestatis origo.
13. As it were a son of man walking in the midst of the golden candlesticks. He says "in the midst" of the churches, as it is said in Solomon: I will walk in the midst of the paths of the just (Prov. 8:20), whose antiquity is immortality, and the origin of majesty.
Vestitum talari. In veste talari, id est sacerdotali, carnem quae corrupta est ad mortem, et habet per passionem sacerdotium, apertissime traditum.
Clothed in [a garment] reaching to the feet. In a garment reaching to the feet, that is, a priestly one, the flesh which was corrupted unto death, and which has the priesthood through the passion, [is] most plainly conveyed.
Et praecinctus erat ad mamillas zona aurea. Mamillae ejus duo sunt Testamenta, et zona aurea chorus sanctorum est, ut aurum per ignem probatum. Aliter, zona aurea accincta pectori conflatam conscientiam, et purum spiritualemque indicat sensum, qui traditus est ecclesiis.
And He was girded at the breasts with a golden girdle. His breasts are the two Testaments, and the golden girdle is the choir of the saints, as gold tried through fire. Otherwise: the golden girdle bound about the breast signifies a refined conscience, and the pure and spiritual sense which has been handed down to the churches.
14. Caput autem ejus et capilli erant albi tamquam lana alba et tanquam nix. In capite candor ostenditur, Caput autem Christi, Deus est (I Cor., XI, 3). In capillis albis abbatum est multitudo, lanae similes propter oves simplices, nivi, propter innumerabilem turbam candidatorum de coelo doctorum.
14. And His head and hair were white as white wool and as snow. In the head whiteness is shown: And the head of Christ is God (1 Cor. 11:3). In the white hairs is the multitude of the abbots, like wool on account of the simple sheep, like snow on account of the countless throng of the white-robed taught from heaven.
Oculi ejus sicut flamma ignis. Praecepta Dei sunt quae credentibus ministrant lumen, incredulis autem incendium.
His eyes as a flame of fire. They are the precepts of God, which supply light to believers, but burning to unbelievers.
16. In facie autem ejus claritas ut sol. Claritas quod dixit, apparitio illius fuit, qua locutus est hominibus facie ad faciem. Solis autem gloria minor est, quam gloria Domini; scilicet propter ortum et occasum, et rursum ortum, quod natus sit et passus et resurrexit. Ideo dedit similitudinem scriptura, assimilans faciem ejus gloriae solis.
16. And in His face brightness like the sun. The brightness he spoke of was His appearing, in which He spoke to men face to face. But the glory of the sun is less than the glory of the Lord; that is to say, on account of rising and setting, and rising again, because He was born and suffered and rose again. Therefore the scripture gave the likeness, likening His face to the glory of the sun.
15. Pedes ejus similes aurichalco tanquam in fornace
15. His feet like orichalc, as in a furnace
Editors' notes and page, col. 318
Footnotes
(2) ‹anchor: carnem quæ corrupta est› · call in col 318
(printed under page 161)
(3) ‹anchor: abbatum est multitudo› · call in col 318
(printed under page 161)
Page
- running head: [SCHO]LIA IN APOCALYPSIN B. JOANNIS. (cut off at left edge)
- marginal letters: A ‹hominis. Similem dicit›; B ‹et purum spiritualemque indicat›; C ‹casum, et rursum ortum›; D ‹judicet albatorum legendum esse› (in the Commentarius)
- old-edition numerals: (none)
- other: full-width title lines at the top not set (…I VICTORINI / …TAVIONENSIS ET MARTYRIS / …ALYPSIN BEATI JOANNIS / …CIPIT EXPOSITIO), cut off at the left edge; column begins mid-sentence with "hominis"; numerals "13." and "(I Cor., XI, 3)" read from worn type that could be taken as 15 and 5, so UNSURE; the stray mark after "ad" might be a comma rather than a period; the full-width COMMENTARIUS heading and the commentary at the page foot not set (later pass); column ends with "for-" split at the column break: set whole here as "fornace" (joined at QA Q3; the tail "nace" printed at the top of col. 319 is not restored there)
- misprints kept as printed: "potestatem," (comma closing the sentence before §13; QA Q3)
- running head: 317 S. VICTORINI SCHOLIA IN APOCALYPSIN B. JOANNIS. 318
- marginal letters: A ‹hominis. Similem dicit post mortem›; B ‹et purum spiritualemque indicat sensum›; C ‹casum, et rursum ortum›; D ‹judicet albatorum (in the footnote block, not text)›
- old-edition numerals: (none)
conflato. Pedes apostolos dicit, qui, per passionem conflati, in universo orbe verbum ejus praedicaverunt; per quos enim ambulavit praedicatio, merito pedes nominavit. Unde et propheta anticipavit dicendo : Adorabimus in loco ubi steterunt pedes ejus. (Psalm. CXXXI, 7). Quoniam ubi illi primum steterunt, et Ecclesiam confirmaverunt, id est in Judaea, ibi omnes sancti conventuri sunt, et Dominum suum adoraturi.
refined. By the feet he means the apostles, who, refined through suffering, preached His word in the whole world; for those through whom the preaching walked he rightly named feet. Hence the prophet too foretold it, saying: We shall worship in the place where His feet stood (Ps. 131:7). For where they first stood and established the Church, that is, in Judaea, there all the saints are to assemble and worship their Lord.
16. Et ex ore illius gladius ex utraque parte acutus procedens. Per gladium bis acutum de ore ip⟨s⟩ius emicantem ostenditur, ipsum esse, qui et nunc evangelii verbum, et prius per Mosen legis notitiam universo orbi protulit. Sed quia ex eodem verbo in omne genus humanum, tam Novi quam Veteris Testamenti vindicaturus est; ideo bis acutus commemoratus est. Gladius enim militem armat, gladius hostem interficit, gladius desertorem punit. Et ut ostenderet apostolis quod judicium annuntiabat, ait : Non veni pacem mittere, sed gladium (Matth., X). Et postquam consummaverat parabolas ait ad illos : Intellexistis haec omnia? Et dixerunt, ita. Et adjecit : propterea omnis scriba doctus in regno Dei similis est homini putrifamilias proferenti de thesauro suo nova et vetera (Matth., XIII, 51, 52) : nova evangelica verba apostolorum; vetera, legis et prophetarum praecepta; et haec de ore suo processisse testatus est. Sed et Petro ait : Vade ad mare et mitte hamum, et piscem qui primum ascenderit, tolle, et aperto ore ejus invenies staterem, id est duos denarios, et dabis pro me et pro te (Matth., XVII, 26). Et David similiter per Spiritum ait : Semel locutus est Deus, duo haec audivi (Psalm., LXI). Quia semel decrevit ab initio Deus, quod usque ad finem futurum est. Denique cum judex sit ipse a Patre constitutus propter hominis assumptionem, volens ostendere quoniam verbo praedicationis judicabuntur homines, ait : Putatis quia ego vos judicabo in novissimo die? non, sed verbum (inquit) quod vobis locutus sum, illud vos judicabit in novissimo die (Joan., XII, 48). Et Paulus de antechristo ad Thessalonicenses ait : Quem Dominus Jesus interficiet spiritu oris sui (II Thess., II, 8). Et Esaias : Spiritu (inquit) labiorum suorum interficiet impium (Esa., XI, 4). Hic ergo bis acutus gladius est, procedens de ore ejus.
16. And from His mouth a sword sharp on both sides proceeding. By the twice-sharp sword flashing from His mouth it is shown that He it is who both now brought forth the word of the Gospel and formerly, through Moses, the knowledge of the Law to the whole world. But because by the same word He is going to execute judgement upon the whole human race, of the New as well as of the Old Testament, therefore it is called twice-sharp. For a sword arms the soldier, a sword kills the enemy, a sword punishes the deserter. And to show the apostles that He was announcing judgement, He says: I came not to send peace, but a sword (Matt. 10). And after He had finished the parables He said to them: Have you understood all these things? And they said, Yes. And He added: Therefore every scribe learned in the kingdom of God is like a householder bringing forth out of his treasure new things and old (Matt. 13:51–52): the new, the Gospel words of the apostles; the old, the precepts of the Law and the prophets; and He testified that these had proceeded from His mouth. Moreover He also says to Peter: Go to the sea and cast a hook, and the fish that first comes up, take it, and when its mouth is opened you will find a stater, that is, two denarii, and you shall give it for Me and for you (Matt. 17:26). And David likewise says through the Spirit: God has spoken once, these two things I have heard (Ps. 61). Because God decreed once from the beginning what is to be until the end. Finally, since He Himself has been appointed judge by the Father on account of His assumption of man, wishing to show that men will be judged by the word of preaching, He says: Do you think that I shall judge you on the last day? No, but the word (He says) which I have spoken to you, that will judge you on the last day (John 12:48). And Paul says of the Antichrist to the Thessalonians: Whom the Lord Jesus will slay with the spirit of His mouth (2 Thess. 2:8). And Isaiah: With the spirit (he says) of His lips He will slay the wicked (Isa. 11:4). This, then, is the twice-sharp sword proceeding from His mouth.
15. Et vox ejus tamquam vox aquarum multarum. Aquae multae, populi esse intelliguntur, seu donum baptismi, quod emisit per Apostolos dicens : Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti (Matth., XXVIII, 19).
15. And His voice like the voice of many waters. The many waters are understood to be peoples, or the gift of baptism, which He sent forth through the apostles, saying: Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19).
16. Et habebat in dextera sua stellas septem. In dextera
16. And He had in His right hand seven stars. In the right hand
Editors' notes and page, col. 319
Footnotes
(1) ‹anchor: vox aquarum multarum› · call in col 319
(printed under page 162) (1) Et vox ejus tamquam vox aquarum mularum. Non miraberis heic et aliis præterea locis aliquot apostoli verba inverso ordine legi, cum paulo post scriptorem hunc nostrum affirmantem audieris, in libri hujus interpretatione non verborum ordinem, aut textus consequentiam sed rerum intelligentiam lectorem sequi debere.
(1) "And his voice as the voice of many waters." You will not be surprised that here, and in some other places besides, the apostle's words are read in inverted order, since a little later you will hear this writer of ours affirm that in interpreting this book the reader ought to follow not the order of the words or the sequence of the text but the understanding of the things.
(printed under page 162) (2) Auferri vero improperium suum poscunt. Nos illud poscunt ex superiore lectione de nostro addidimus, ut locutionem clariorem efficeremus. Neque ratio a nobis ubicumque aliquid emendavimus, continuo reddenda fuerit; cum illud tam firmum est et per se planum, ut a quoquam quin ita sit scribendum, dubitari non possit : nam omnia persequi prope esset infinitum, usque adeo singula pæne verba perturbata et corrupta erant.
(2) "But they ask that their reproach be taken away." We added that "poscunt" on our own from the reading above, to make the expression clearer. Nor need a reason be given at once wherever we have emended anything, when the point is so firm and plain in itself that no one could doubt that it should be written so: for to pursue everything would be almost endless, so disordered and corrupt were nearly all the individual words.
(printed under page 162) (3) Operantur. Crediderim hoc verbum pro vivunt usurpatum ab auctore fuisse, et dispensatores pro dissipatores, portant item pro ferunt ( quæ duæ voces e vestigio sequuntur ) dixisse.
(3) "They work." I would believe that this word was used by the author for "they live," and that he said "dispensatores" [stewards] for "dissipatores" [squanderers], and likewise "portant" for "ferunt" [they bear] (these two words follow immediately).
(printed under page 162)
Page
- running head: 319 S. VICTORINI SCHOL[...] (cut off at the image edge)
- marginal letters: A ‹nace conflato. Pedes apostolos›; B ‹genus humanum, tam Novi quam›; C ‹derit, tolle, et aperto ore ejus›; D ‹acutus gladius est, procedens›
- old-edition numerals: (none)
ejus stellas septem dixit: quia Spiritus sanctus septiformis virtutis datus est in potestate ejus a Patre. Sicut Petrus ad Judeos exclamavit: Dextera Dei exaltatus acceptum a Patre Spiritum effudit hunc quem videtis et auditis (Act., II, 33). Sed et Joannes Baptista anticipaverat, discipulis suis dicendo: Non enim ad mensuram dat Spiritum Deus. Pater, inquit, amat Filium, et omnia dedit in manu ejus (Joan., III, 34, 35). Istae septem stellae sunt septem ecclesiae quas nominat in vocabulis suis, et vocat eas ad quas fecit epistolas. Non quia ipsae solae sunt Ecclesiae, aut principes; sed quod uni dicit, omnibus dicit. Nihil enim differunt, ut ex illa ratione quis paucorum similium majori numero anteponat. In toto orbe septennatim ecclesias omnes, septem esse nominatas, et unam esse catholicam Paulus docuit. Et primum quidem ut servaret et ipse typum septem Ecclesiarum, non excessit numerum. Sed scripsit ad Romanos, ad Corinthios, ad Galatas, ad Ephesios, ad Thessalonicenses, ad Philippenses, ad Colossenses. Postea singularibus personis scripsit, ne excederet numerum septem ecclesiarum. Et, in brevi contrahens praedicationem suam, ad Timotheum sic ait: Ut scias qualiter debeas conversari in Ecclesia Dei vivi (I, Tim., III, 15). Hunc typum et ab Spiritu sancto per Esaiam praedicare legimus: De septem mulieribus quae apprehenderunt hominem unum (Esa., IV, 1). Unus homo Christus est, non ex semine natus: septem vero mulieres septem ecclesiae sunt, panem accipientes suum, et tunicis suis velatae, quae poscunt auferri improperium suum, tantum ut nomen illius vocetur super illas. Panem Spiritum sanctum, qui nutrit in vitam aeternam, sibi videlicet per credulitatem promissam. Tunicae vero suae, quibus cooperiri se optant, immortalitatis est gloria, de qua Paulus apostolus ait: Oportet ergo corruptibile hoc induere in corruptionem, et mortale hoc induere immortalitatem (I Cor., XV, 53). Auferri vero improperium suum poscunt, hoc est emundari se a peccatis: improperium enim est peccatum pristinum, quod aufertur in baptismo, et incipiunt vocari homines christiani; quod est, invocetur nomen tuum super nos. In his ergo septem ecclesiis, unius Ecclesiae catholicae, fideles sunt, quia una in septem per qualitatem fidei et electionis est. Sive ad eos scribens, qui laborant in saeculo, et operantur de frugalitate suorum laborum, et patientes sunt; et cum videant homines quosdam in Ecclesia dispensatores et pestiferos, ne dissentio fiat, portant. Admonet tamen eos de amore, ut in quibus fides eorum deest, agant poenitentiam. Aut ad eos qui
of Him he said [there were] seven stars, because the Holy Spirit of sevenfold power was given into His power by the Father. As Peter cried out to the Jews: Exalted by the right hand of God, having received the Spirit from the Father, He has poured forth this which you see and hear (Acts 2:33). But John the Baptist too had anticipated [this], saying to his disciples: For God does not give the Spirit by measure. The Father, he says, loves the Son, and has given all things into His hand (John 3:34–35). These seven stars are the seven churches which he names by their names, and he calls those to which he made letters. Not that they alone are churches, or the chief ones; but what he says to one, he says to all. For they do not differ, so that on that account anyone should set a few of like kind before a greater number. Paul taught that in the whole world all the churches are named as seven by sevens, and that there is one catholic [Church]. And first indeed, so that he too might keep the type of the seven churches, he did not exceed the number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians. Afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And, drawing his preaching together in brief, he speaks thus to Timothy: That you may know how you ought to conduct yourself in the Church of the living God (1 Tim. 3:15). We read that this type was also proclaimed by the Holy Spirit through Isaiah: Of the seven women who took hold of one man (Isa. 4:1). The one man is Christ, not born of seed; and the seven women are the seven churches, receiving their own bread and clothed with their own garments, who ask that their reproach be taken away, only that His name be called over them. The bread [is] the Holy Spirit, Who nourishes unto eternal life, promised to them, that is, through belief. And their garments, with which they wish to be covered, are the glory of immortality, of which the apostle Paul says: Therefore this corruptible must put on incorruption, and this mortal put on immortality (1 Cor. 15:53). And they ask that their reproach be taken away, that is, that they be cleansed from sins: for the reproach is the former sin, which is taken away in baptism, and they begin to be called Christian men; which is: Let Thy name be invoked over us. In these seven churches, therefore, they are the faithful of the one catholic Church, because it is one in seven by the quality of faith and election. Whether writing to those who labour in the world, and work out of the frugality of their labours, and are patient; and, when they see certain men in the Church who are stewards and pestilent, they bear [with them], lest dissension arise. Yet he admonishes them concerning love, that those in whom their faith is lacking should do penance. Or to those who
Editors' notes and page, col. 320
Footnotes
(2) ‹anchor: improperium suum poscunt› · call in col 320
(printed under page 162)
(3) ‹anchor: et operantur› · call in col 320
(printed under page 162)
Page
- running head: [VIC]TORINI SCHOLIA 320 (left part of the head cut off at the image edge)
- marginal letters: A ‹tera ejus stellas septem›; B ‹tennatim ecclesias omnes›; C ‹lieres septem ecclesiae sunt›; D ‹una in septem per qualitatem›
- old-edition numerals: (none)
in locis crudelibus inhabitant inter persecutores, ut perseverent fideles. Aut ad eos qui, sub praetextu misericordiae, illicita peccata in Ecclesia faciunt, et aliis facienda ostendunt. Aut ad eos qui sunt in Ecclesia faciles. Aut ad eos qui negligentes nomine tantum christiani sunt. Aut ad eos qui humiliter instructi sunt, ut in fide fortiter perseverent. Aut ad eos qui student Scripturis, et laborant cognoscere arcana praedicationis, et Dei opus facere nolunt, id est misericordiam et amorem: omnibus poenitentiam denuntiat, omnibus judicium annuntiat.
dwell in cruel places among persecutors, that they may persevere faithful. Or to those who, under the pretext of mercy, commit unlawful sins in the Church, and show others that they are to be done. Or to those who are easygoing in the Church. Or to those who, being negligent, are Christians in name only. Or to those who are humbly instructed, that they may persevere bravely in the faith. Or to those who study the Scriptures and labour to know the secrets of the preaching, and are unwilling to do the work of God, that is, mercy and love: to all He proclaims repentance, to all He announces judgement.
EX CAPITE II.
From Chapter II.
2. Scio laborem tuum, et opera, et patientiam tuam. In prima epistola sic ait, scio te laborare et operari, video patientem te esse: ne putes me longe morari a te.
2. I know your labour, and works, and your patience. In the first letter He speaks thus: I know that you labour and work, I see that you are patient; do not think that I stay far from you.
Et quia non potes portare malos, et qui se dicunt Judaeos esse, et non sunt, et invenisti eos mendaces, et patientiam habes propter nomen meum. Haec universa ad laudem spectant, et laudem non mediocrem: et tales viros, talemque classem, ac tales electionis homines oportet omnino admoneri, ne, istis Dei bonis concessis, fraudentur. Haec pauca dixit se habere adversus illos.
And because you cannot bear the wicked, and those who say that they are Jews and are not, and you have found them liars, and you have patience for My name's sake. All these things look towards praise, and praise not moderate: and such men, and such a class, and men of such election must by all means be admonished, lest, these good things of God having been granted, they be defrauded of them. These few things He said He had against them.
4, 5. Et charitatem tuam pristinam reliquisti, memento unde excideris. Qui cadit, de alto cadit, ideo dixit, unde; quoniam usque ad novissimum, amoris opera exercenda sunt, quod est principale mandatum. Denique nisi fiat, minatus est movere candelabrum de loco suo, id est spargere plebem.
4, 5. And you have left your former charity; remember whence you have fallen. He who falls falls from on high; therefore He said "whence"; since the works of love are to be exercised right up to the last, which is the principal commandment. Finally, unless this is done, He threatened to move the lampstand from its place, that is, to scatter the people.
6. Sic habes et tu odire opera Nicolaitarum. Sed quoniam et ipse oderas tenentes doctrinam Nicolaitarum, laudem exspectas. Odire autem opera Nicolaitarum quae et ipse oderat, hoc ad laudem spectat. Nicolaitarum autem opera erant illo tempore ficti homines et pestiferi, qui sub nomine Nicolai ministri fecerant sibi haeresim, ut delibatum exorcizaretur et manducari posset: et ut quicumque fornicatus esset, octavo die pacem acciperet; ideo collaudat illos ad quos scribit, quibus talibus et tam magnis viris promisit lignum quod est in paradiso Dei sui.
6. So you too have this, to hate the works of the Nicolaitans. But since you yourself also hated those who hold the doctrine of the Nicolaitans, you look for praise. Now to hate the works of the Nicolaitans, which He Himself also hated, this looks towards praise. And the works of the Nicolaitans were at that time [those of] false and pestilent men, who under the name of Nicolaus the minister had made a heresy for themselves, that what had been offered [to idols] might be exorcized and could be eaten, and that whoever had committed fornication should receive peace on the eighth day; therefore He praises those to whom He writes, to whom, being such and so great men, He promised the tree which is in the paradise of His God.
Sequens epistola sequentem conversationem alterius classis et consuetudinem detegit. Denique ait:
The following letter discloses the next way of life and custom of another class. Thus He says:
9. Scio tribulationem tuam et paupertatem, sed dives es. Scit enim apud se talibus divitias esse reconditas, et detractationem de Judaeis negantes, dicunt se esse Judaeos, et non sunt, sed synagoga satanae, quoniam ab antichristo colliguntur, quibus ait:
9. I know your tribulation and poverty, but you are rich. For He knows that riches are laid up with Him for such men, and [He knows] the slander from the Jews; denying [it], they say that they are Jews, and are not, but a synagogue of Satan, since they are gathered together by the antichrist; to whom He says:
10. Esto fidelis usque ad mortem. Ut perseverent fideles esse usque ad mortem.
10. Be faithful even unto death. That they may persevere in being faithful even unto death.
11. Qui vicerit non laedetur a morte secunda. Id est non castigabitur in inferno.
11. He who conquers shall not be hurt by the second death. That is, he will not be chastised in hell.
Tertia classis sanctorum ostendit esse viros, qui
He shows that the third class of saints are men who
Editors' notes and page, col. 321
Footnotes
(1) ‹anchor: ut delibatum› · call in col 321
(printed under page 163) (1) Delibatum heic et alicubi posuit pro idolothyto, hoc est eo quod simulacris immolabatur. Exorcizare vero pro a temeratæ seu pollutæ religionis crimine expiare accipi videtur, quod est contra propriam verbi significationem : nam ἐξορκίζειν potius est obstringere, quam solvere religione.
(1) Here and elsewhere he has put "delibatum" [a thing offered] for "idolothytum," that is, what was sacrificed to images. "Exorcizare," on the other hand, seems to be taken as "to purge from the guilt of a profaned or polluted religious observance," which is against the proper meaning of the word: for "exorkizein" is rather to bind by a religious obligation than to release from one.
(printed under page 163)
Page
- running head: 321 IN APOCALYPSIN B. JO[...] (cut off at image edge)
- marginal letters: A ‹in locis crudelibus inhabitant›; B ‹operari, video patientem te esse›; C ‹labrum de loco suo›; D ‹9. Scio tribulationem tuam›
- old-edition numerals: (none)
fortes sunt in fide, et non expavescunt persecutionem; sed quia et in illis sunt, qui proni sunt ad illicitas permixtiones, ait :
are strong in faith and do not dread persecution; but because among them too there are those who are inclined to unlawful minglings, he says:
14, 16. Habes ibi tenentes doctrinam Balaam, qui docebat in Balac mittere scandalum coram filiis Israel, edere, et fornicari : ita habes et tu tenentes doctrinam Nicolaitarum, sed pugnabo cum illis in gladio oris mei. Id est, quid praeceperim dicam, et quid feceritis conferam. Nam Balaam (Num., II) doctrina docebat Balab mittere scandalum ante oculos filiorum Israel, esse delibatum, et fornicari; id quod olim accidisse notum est. Ille enim hoc consilium dedit regi Moabitarum, et scandalizaverunt populum. Sic, inquit, inter vos habetis talem tenentes doctrinam, ut sub praetextu misericordiae alios vitiaretis.
14, 16. You have there those who hold the teaching of Balaam, who taught Balak to put a stumbling-block before the sons of Israel, to eat and to commit fornication: so you also have those who hold the teaching of the Nicolaitans, but I will fight with them with the sword of My mouth. That is, I will say what I have commanded, and I will compare what you have done. For Balaam (Num. 2) by his teaching taught Balak to put a stumbling-block before the eyes of the sons of Israel, to eat what had been offered, and to commit fornication; which it is known happened long ago. For he gave this counsel to the king of the Moabites, and they caused the people to stumble. So, he says, you have among you those holding such teaching, so that under the pretext of mercy you might corrupt others.
17. Qui vicerit, dabo illi manna absconditum, et dabo illi calculum candidum. Manna absconditum immortalitas est, gemma alba adoptio in filium Dei; nomen novum in calculo scriptum, Christianum est.
17. To him who overcomes I will give the hidden manna, and I will give him a white stone. The hidden manna is immortality; the white gem is adoption as a son of God; the new name written on the stone is "Christian".
Quarta classis nobilitatem fidelium operantium quotidie, et majora facientium opera significat. Sed et ibi esse quoque faciles homines ad illicitas paces dandas et novas prophetias attendendas, ostendit, et arguit, et praemonet caeteros, quibus non placet hoc, qui cognoscunt nequitiam adversam, quibus malis et dolores inducere quaerit in capite fidelium et pericula; et ideo ait :
The fourth class signifies the nobility of the faithful who work daily and do greater works. But he shows that there too there are also men who are easy in granting unlawful peace and in heeding new prophecies, and he rebukes them, and forewarns the rest, to whom this is not pleasing, who recognize the hostile wickedness, by which evils it seeks to bring both sorrows and dangers upon the head of the faithful; and therefore he says:
24. Non mitto super vos aliud pondus. Id est, non dedi vobis leges, observationes et onera, quod est aliud pondus.
24. I do not put upon you another burden. That is, I have not given you laws, observances and burdens, which is another burden.
25, 26. Sed quod habetis, teneatis, donec veniam; et qui vicerit dabo illi potestatem super omnes gentes. Id est, judicem illum constituam inter caeteros sanctos.
25, 26. But what you have, hold fast until I come; and to him who overcomes I will give power over all nations. That is, I will appoint him a judge among the other saints.
28. Et dabo illi stellam matutinam. Primam resurrectionem scilicet; promisit stellam matutinam, quae noctem fugat et lucem annuntiat, id est, diei initium.
28. And I will give him the morning star. That is to say, the first resurrection; He promised the morning star, which puts night to flight and announces the light, that is, the beginning of the day.
EX CAPITE III.
From Chapter III.
Quinta classis collectio vel conversatio sanctorum declarat homines negligentes, et alias quam quas oportet in saeculo agentes operationes, nomine tantummodo christianos. Et ideo hortatur illos si quomodo reversi a negligentia possint salvi esse, et ideo ait :
The fifth class, the gathering or way of life of the saints, shows men who are negligent and who carry on in the world activities other than those they ought, Christians in name only. And therefore he exhorts them, if somehow, turned back from negligence, they may be saved, and therefore he says:
2. Esto vigilans et confirma caetera que moritura erant : non enim inveni opera tua plena coram Deo. Non enim satis est arborem vivere, et fructum non habere; sicut non satis est christianum dici, et Christum confiteri, ipsum vero in opere non habere, id est ejus praecepta non facere.
2. Be watchful and strengthen the other things which were about to die: for I have not found your works full before God. For it is not enough for a tree to live and not to have fruit; just as it is not enough to be called a Christian and to confess Christ, but not to have Him in deed, that is, not to do His precepts.
Sexta classis est conversatio electionis optimae. Consuetudo sanctorum declaratur, horum scilicet qui humiles sunt in saeculo, et rusticani in scripturis, et fidem immobiliter tenent, nec omnino ullo
The sixth class is the way of life of the best election. The conduct of the saints is shown, namely of those who are humble in the world and unlearned in the scriptures, and hold the faith immovably, nor in any way by any
Editors' notes and page, col. 322
Page
- running head: [IN APO]CALYPSIN B. JOANNIS. 322 (left part cut off at image edge)
- marginal letters: A ‹fortes sunt in fide›; B ‹17. Qui vicerit›; C ‹25, 26. Sed quod habetis›; D ‹2. Esto vigilans›
- old-edition numerals: (none)
- other: "(Num., II)" read from small capitals, numeral faint, set as printed; "que" may be an e-caudata printed plain; full-width heading COMMENTARIUS and the commentary below it not set (later pass); text from the neighbouring column at the left edge ignored
casu fracti ant timore, retrahuntur a fide. Ideo ait ad illos :
misfortune broken, or by fear, are they drawn back from the faith. Therefore He says to them:
8. Dedi ante te ostium apertum, et quoniam servasti verbum patientiae meae. In tam parvis viribus.
8. I have set before you an open door, and because you have kept the word of My patience. In such small strength.
10. Et ego te servabo ab hora tentationis. Ut sciant hujusmodi gloriam suam : nec quidem in tentationem eos tradi permitti.
10. And I will keep you from the hour of temptation. So that they may know their glory of this kind: and indeed that they are not permitted to be handed over into temptation.
12. Qui vicerit fiet columna in templo Dei. Sicut enim columna decor est aedificii, sic qui perseveraverit, nobilitatem in Ecclesia consequetur.
12. He who conquers shall become a pillar in the temple of God. For just as a pillar is the ornament of a building, so he who has persevered will attain nobility in the Church.
Septima quoque Ecclesiae collectio declarat, homines locupletes in dignitatibus collocatos, sed credentes ut locupletes, apud quos in cubiculo scripturae quidem tractantur, foris autem sunt fideles, et a nemine intelliguntur, jactantes scilicet se, et dicentes se omnia cognoscere, praediti fiducia litteraturae, opere autem vacantes, et ideo ait :
The seventh gathering of the Church also signifies rich men placed in high ranks, but believing as rich men do, among whom the scriptures are indeed handled in the chamber, but outside they are faithful, and they are understood by no one, boasting, that is, and saying that they know all things, endowed with confidence in their learning, but idle in deed; and therefore He says:
15. Neque frigidos neque ferventes illos esse. Id est neque incredulos, neque fideles : ad omnes enim omnia sunt. Et quoniam qui non frigidus est nec calidus, sed tepidus est, nauseam facit, ait :
15. That they are neither cold nor hot. That is, neither unbelieving nor faithful: for to all men they are all things. And because he who is not cold nor hot, but is lukewarm, causes nausea, He says:
16. Vomam te de ore meo. Nausea quamvis odibilis sit, tamen neminem laedit : sic et hujusmodi homines cum fuerint projecti. Sed quia tempus est poenitentiae, ait :
16. I will vomit you out of My mouth. Nausea, although it is hateful, nevertheless harms no one: so too men of this kind, when they have been cast out. But because it is a time of repentance, He says:
18. Suadeo tibi ut emas a me aurum conflatum. Id est, quo modo poteris pro nomine Domini pati tribulationes et passiones.
18. I counsel you to buy from Me refined gold. That is, in whatever way you can, to suffer tribulations and sufferings for the name of the Lord.
Et collyrio inunge oculos tuos. Ut quod libenter cognoscis per scripturam, hujus etiam opus facere coneris. Et quoniam si his modis homines de magno excidio ad magnam redeant poenitentiam, non solum sibi sunt utiles, sed et multis prodesse possunt ; mercedem non mediocrem eis promisit, nimirum sedere in solio judicii.
And anoint your eyes with eye-salve. That what you willingly come to know through scripture, you may also endeavour to do the work of. And because, if in these ways men return from great ruin to great repentance, they are not only useful to themselves but can also benefit many, He has promised them no mean reward, namely to sit on the throne of judgement.
EX CAPITE IV.
From Chapter IV.
Post haec vidi et ecce ostium apertum in coelo. Ostium apertum in coelo, Novum Testamentum praedicatur.
After these things I saw, and behold, an open door in heaven. By the open door in heaven the New Testament is proclaimed.
Et vox prima quam audivi, tanquam tubae loquentis mecum, dicens : ascende huc. Quando apertum ostenditur, clausum fuisse antea hominibus manifestum est. Satis autem et plene patefactum est, quando Christus cum corpore in coelos ad Patrem ascendit. Vox autem prior quam audierat, cum dicit illam secum esse locutam, sine contradictione arguit eos, qui alium in prophetis, alium in Evangelio dicunt fuisse locutum ; cum magis ipse qui venit, ipse sit qui in prophetis locutus est. Joannes enim ex circumcisione erat ; et omnis ille populus qui Veteris Testamenti praedicationem audierat, illa voce aedificatus est.
And the first voice which I heard, as of a trumpet speaking with me, saying: Come up here. When it is shown to be open, it is manifest that it had previously been closed to men. And it was sufficiently and fully opened when Christ ascended with His body into the heavens to the Father. But the earlier voice which he had heard, when he says that it spoke with him, refutes beyond contradiction those who say that one spoke in the prophets and another in the Gospel; since rather He Himself who came is He who spoke in the prophets. For John was of the circumcision; and all that people which had heard the preaching of the Old Testament was edified by that voice.
Illa eademque vox, inquit, quam audieram, illa mihi dixit : Ascende huc. Id est spiritus, quem paulo ante quam filium hominis inter candelabra aurea ambulantem
That same voice, he says, which I had heard, that voice said to me: Come up here. That is, the spirit, Whom a little before as the Son of man walking among the golden lampstands
Editors' notes and page, col. 323
Footnotes
(1) ‹anchor: not visible in the page-foot images (the word "ferturus")› · call in col 323 or 324 (not visible)
(printed under page 164) (1) Ferturus pro laturus, et si non ex usu grammaticorum, uti etiam paulo ante odire, pro odisse, dicimus; lectionem tamen antiqui, et maxime vetustate venerabilis codicis immutare noluimus.
(1) "Ferturus" for "laturus" [about to bear]; and although it is not according to the grammarians' usage, just as a little before we say "odire" for "odisse" [to hate], we were nevertheless unwilling to alter the reading of an ancient codex, one most venerable for its age.
(printed under page 164) (2) Hominis autem figura enititur Matthæus enuntiare nobis genus Mariæ. Vide ut tradat Matthæum genealo- (continues)
(2) "Matthew, in the figure of a man, strives to declare to us the lineage of Mary." See how he represents Matthew [as giving] the genea- (continues)
(printed under page 164)
Page
- running head: 323 S. VICTORINI SCH[OLIA] (cut off at the image edge)
- marginal letters: A casu fracti ant timore; B se omnia cognoscere; C coneris. Et quoniam si his modis; D cum esse locutam
- old-edition numerals: (none)
- other: "permitti" possibly for "permittit", set as printed; last word "ambu-" split at the column break (ambulantem); COMMENTARIUS heading and notes at page foot not set (later pass); no editors' matter in the text block
se vidisse fatetur: et nunc exinde recolit, quae per legem in similitudinibus praenuntiata erant, et per hanc scripturam conjungit omnes priores prophetas, et aperit scripturas. Et quia postquam invitavit in coelum omnes credentes in nomine suo Dominus noster, statim Spiritum sanctum effudit qui ferturus est ad coelum, ait:
he confesses that he saw: and now from that point he recalls the things which had been foretold through the law in likenesses, and through this writing he joins together all the earlier prophets, and opens the scriptures. And because, after our Lord had invited into heaven all who believe in His name, He immediately poured out the Holy Spirit, who is to carry [them] to heaven, he says:
2. Statim fui in spiritu. Et cum aperiatur per Spiritum sanctum mens fidelium, et illud eis manifestetur, quod et prioribus est praedicatum, significanter ait.
2. Immediately I was in the spirit. And since the mind of the faithful is opened through the Holy Spirit, and that is made manifest to them which was also preached to those before, he says it significantly.
Et ecce sedes posita erat in coelo. Sedes posita, quid est, nisi sedes judicii et regis?
And behold, a throne was set in heaven. A throne set: what is it, but the throne of judgement and of the king?
3. Et supra sedem sedens, similis aspectu lapidi jaspidi et sardio. Supra solium vidisse ait similitudinem jaspidis et sardii. Jaspis aquae coloris est, sardius ignis. Haec duo judicia posita esse usque ad consummationem orbis super tribunal Dei exinde manifestantur, quorum judiciorum unum jam consummatum est in cataclysmo per aquam, aliud autem consummabitur per ignem.
3. And upon the throne One sitting, like in appearance to the jasper stone and to sardius. He says that he saw upon the throne the likeness of jasper and of sardius. Jasper is of the colour of water, sardius of fire. Hence these two judgements are shown to be set over the tribunal of God until the consummation of the world; of these judgements one has already been consummated in the deluge through water, but the other will be consummated through fire.
Et iris erat in circuitu throni. Iris autem circa solium eosdem colores habet. Iris arcus dicitur, de quo etiam ad Noe et ad filios ejus locutus est Dominus (Gen., IX), ne timerent ultra diluvium in generatione Dei, sed ignem. Sic enim ait: Statuam arcum meum in nubibus, ut non jam aquam timeatis, sed ignem.
And there was a rainbow round about the throne. Now the rainbow around the throne has the same colours. The rainbow is called a bow, concerning which the Lord also spoke to Noah and to his sons (Gen. 9), that they should no longer fear a flood in the generation of God, but fire. For thus He says: I will set My bow in the clouds, so that you may no longer fear water, but fire.
6. Et ante sedem tamquam mare vitreum simile crystallo. Id est donum baptismi, quod per Filium suum poenitentiae tempore, antequam judicium faciat, effudit. Ideo ante solium, id est judicium. Cum autem dicit mare vitreum simile chrystallo, aquam mundam, stabilem, non vento agitatam, non in proclivo defluentem, sed tamquam domum Dei immobilem traditam ostendit.
6. And before the throne as it were a sea of glass like crystal. That is, the gift of baptism, which He poured out through His Son in the time of repentance, before He executes judgement. Therefore [it is] before the throne, that is, the judgement. But when he says a sea of glass like crystal, he shows water clean, stable, not stirred by the wind, not flowing down a slope, but delivered as the immovable gift of God.
Et per circuitum sedis quatuor animalia. Quatuor animalia quatuor sunt Evangelia.
And round about the throne four living creatures. The four living creatures are the four Gospels.
7—10. Primum animal simile leoni, et secundum simile vitulo, et tertium habens faciem similem homini, et quartum simile aquilae volanti; habentia alas senas: et per circuitum et intus, plena oculis; et requiem non habebant dicentia: Sanctus, Sanctus, Sanctus, Dominus omnipotens. Et procidentes viginti quatuor seniores ante sedem adoravernnt Deum. Viginti quatuor seniores viginti quatuor libri sunt prophetarum, et legis referentes testimonia judicii. Sunt autem et vinginti quatuor patres, duodecim apostoli et duodecim patriarchae. Animalia igitur quod differentia sunt vultus hanc habent rationem; simile leoni animal, Marcum designat, in quo vox leonis in eremo rugientis auditur. Hominis autem figura enititur Matthaeus enuntiare nobis genus Mariae, unde carnem accepit Christus. Ergo dum enumerat ab Abraham usque ad David, et usque ad Joseph, tamquam de homine locutus est.
7–10. The first living creature like a lion, and the second like a calf, and the third having a face like a man, and the fourth like a flying eagle; having six wings each: and round about and within, full of eyes; and they had no rest, saying: Holy, Holy, Holy, Lord almighty. And the twenty-four elders, falling down before the throne, worshipped God. The twenty-four elders are the twenty-four books of the prophets and of the law, bearing the testimonies of the judgement. But they are also twenty-four fathers, twelve apostles and twelve patriarchs. The living creatures, then, in that they differ in countenance, have this reason: the living creature like a lion signifies Mark, in whom is heard the voice of a lion roaring in the desert. But in the figure of a man Matthew strives to declare to us the lineage of Mary, from whom Christ took flesh. Therefore, while he enumerates from Abraham as far as David, and as far as Joseph, he has spoken as of a man.
Editors' notes and page, col. 324
Footnotes
(2) ‹anchor: genus Mariæ› · call in col 324
(printed under page 164)
Page
- running head: VICTORINI SCHOLIA 324
- marginal letters: A ‹lantem se vidisse fatetur›; B ‹nem jaspidis et sardii›; C ‹poenitentiae tempore, antequam›; D ‹niores viginti quatuor libri›
- old-edition numerals: (none)
ideo praedicatio ejus effigiem hominis ostendit. Lucas sacerdotium Zachariae offerentis hostiam pro populo, et apparentem sibi angelum dum enarrat, propter sacerdotium et hostiam, ipsa conscriptione vituli tulit imaginem. Joannes Evangelista aquilae similis assumptis pennis ad altiora festinans de Verbo Dei disputat. Marcus, itaque Evangelista, sic incipiens: Initium Evangelii Jesu Christi, sicut scriptum est in Esaia propheta (Marc., I, 3): Vox clamantis in deserto (Esa., XL, 3) leonis habet effigiem. Matthaeus autem: Liber generationis Jesu Christi filii David, filii Abraham (Matth. I, 1); haec est facies hominis. Lucas vero dixit: Fuit Sacerdos nomine Zacharias de vice Abia, et uxor illi de filiabus Aaron (Luc., I, 5); haec est imago vituli. At Joannes cum incipit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan., I, 1); similitudinem aquilae volantis ostendit. Non solum autem suas Evangelistae quaternas similitudines in suis exordiis Evangeliorum exprimunt, sed et ipsum Verbum Dei Patris omnipotentis qui est filius ejus, Dominus noster Jesus Christus fert easdem imagines in tempore adventus sui. Cum nobis praedicat, est tamquam leo et catulus leonis. Et cum propter salutem hominum, homo factus est, ad mortem devincendam et universos liberandos. Et quod se ipsum obtule⟨r⟩it hostiam Patri pro nobis, vitulus dictus est. Et quod mortem devicerit et ascendit in coelos, extendens alas suas et protegens plebem suam, aquila volans nominatus est. Hae ergo praedicationes, quamvis quatuor sint, una est tamen, quia de uno ore processit. Sicut fluvius in paradiso cum sit unus, in quatuor partes divisus est. Oculos autem intus et foris habere ea animalia in praedicationem Novi Testamenti; providentiam spiritualem ostendit quae et secreta cordis inspicit, et supervenientia videt quae sunt intus et foris.
therefore his preaching shows the likeness of a man. Luke, while he narrates the priesthood of Zacharias offering a victim for the people, and the angel appearing to him, on account of the priesthood and the victim, took the image of the calf by the very writing. John the Evangelist, like an eagle, having taken up wings and hastening to loftier things, discourses on the Word of God. Mark the Evangelist, therefore, beginning thus: The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet (Mark 1:3): The voice of one crying in the wilderness (Isa. 40:3), has the likeness of a lion. Matthew, however: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1); this is the face of a man. Luke indeed said: There was a priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron (Luke 1:5); this is the image of the calf. But John, when he begins: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1), shows the likeness of a flying eagle. And not only do the Evangelists express their fourfold likenesses in the openings of their Gospels, but also the very Word of God the Father almighty, Who is His Son, our Lord Jesus Christ, bears the same images in the time of His coming. When He preaches to us, He is as a lion and a lion's whelp. And when for the salvation of men He was made man, for the conquering of death and the setting free of all. And because He offered Himself as a victim to the Father for us, He is called a calf. And because He conquered death and ascended into the heavens, spreading out His wings and protecting His people, He is named a flying eagle. These preachings, therefore, although they are four, are nevertheless one, because it proceeded from one mouth. Just as the river in paradise, though it is one, was divided into four parts. But that those living creatures have eyes within and without, in the preaching of the New Testament, shows spiritual providence, which both looks into the secrets of the heart and sees what is coming, the things that are within and without.
8. Alas senas. Testimonia sunt Veteris Testamenti librorum. Ideo viginti et quatuor totidem faciunt, quot sunt seniores super tribunalia sedentes. Sed sicut animal volare non potest nisi pennas habeat, sic, nec praedicatio Novi Testamenti fidem habet, ni⟨s⟩i habeat Veteris Testamenti praenuntiata testimonia, per quae tollitur a terra et volat. Semper enim, quod ante dictum est, et postea factum invenitur, illud fidem facit indubitabilem. Rursum et alae si non haereant animalibus, vitam unde trahant, non habent. Nisi enim quae praedixerunt prophetae, in Christo essent consummata, inanis erat praedicatio
8. Six wings each. They are the testimonies of the books of the Old Testament. Therefore twenty-four make just as many as there are elders sitting upon the judgement seats. But just as a living creature cannot fly unless it has wings, so neither does the preaching of the New Testament have credibility unless it has the foretold testimonies of the Old Testament, by which it is lifted from the earth and flies. For always, what was said beforehand and is afterwards found to have been done, that makes faith beyond doubt. And again, the wings too, if they do not cleave to the living creatures, have nothing from which to draw life. For unless the things which the prophets foretold had been fulfilled in Christ, empty would be the preaching
Editors' notes and page, col. 325
Footnotes
(1) ‹anchor: totidem faciunt› · call in col 325
(printed under page 165) (1) Ideo viginti et quatuor totidem faciunt, quot sunt seniores. In manuscripto ita legebatur, Ideo viginti et quatuor faciunt tot numerum, quot et seniores; qui error et si non a librario, sed ab auctore ipso manasse credendus est; eumdem tamen, quod cum recta loquendi ratione pugnet, additione adverbii totidem, ac, et, in sunt, verbum, mutatione tollendum censui.
(1) "Therefore twenty-four make as many as there are elders." In the manuscript it read thus: "Therefore twenty-four make so many a number as also the elders"; and although this error must be believed to have come not from a copyist but from the author himself, I nevertheless judged that, because it conflicts with correct usage, it should be removed by adding the adverb "totidem" and by changing "et" into the verb "sunt."
(printed under page 165)
(2) ‹anchor: not visible in the page-foot images› · call in col 325 (not visible)
(printed under page 165) (2) In epitomis Theodori invenies. Interciderunt sicut alia pleraque viri hujus monimenta; de quo quid tibi pro certo referam non habeo : nam quo minus eumdem Heracliensem aut Antiochenum illum esse affirmem, ratio temporum refragatur.
(2) "You will find it in the epitomes of Theodore." They have perished, like most of this man's other memorials; and I have nothing certain to tell you about him: for the chronology forbids me to affirm that he is the same as the well-known Theodore of Heraclea or of Antioch.
(printed under page 165) (3) Id est evangelica actio et doctrina Domini. Nos in quarto casu hæc verba legenda et pro Evangelica, Evangelia scribendum esse existimamus. Cæterum de eo suo quisque judicabit arbitrio : nam quid ex ea structura verborum intelligas, dispicere satis non possumus.
(3) "That is, the Gospel action and teaching of the Lord." We think these words should be read in the accusative, and that "Evangelia" should be written for "Evangelica." But on this each will judge by his own discretion: for we cannot well discern what one is to understand from that arrangement of the words.
(printed under page 165) (4) Omnes victorias suas projecerunt. Verba illa suas et projecerunt de nostro addidimus, victoriæ præterea pro quo victoriam legebatur, nullo (judicio nostro) (continues)
(4) "They cast down all their victories." We added the words "suas" and "projecerunt" on our own; moreover, "victoriæ," for which "victoriam" was read, [we ...] with no (in our judgement) (continues)
(printed under page 165)
Page
- running head: 325 IN APOCALYPSIN B. JO[...] (cut off at the image edge)
- marginal letters: A ideo praedicatio ejus effigiem; B erat Verbum, et Verbum erat apud Deum; C quia de uno ore processit; D alae si non haereant animalibus
- old-edition numerals: (none)
eorum. Haec enim tenet Ecclesia catholica quae et antea predicata, et postea consummata sunt. Et volat quippe et merito tollitur a terra vivum animal. Haereticis autem qui testimonio prophetico non utuntur, adsunt et eis animalia, sed non volant, quia sunt terrena. Judaeis autem qui non accipiunt Novi Testamenti praedicationem, adsunt alae, sed non volant, id est inanem vaticinationem hominibus afferunt, facta dictis non conferentes. Sunt autem libri Veteris Testamenti qui recipiuntur viginti quatuor, quos in Epitomis Theodori invenies. Sed et viginti quatuor (ut diximus) seniores Patriarchas et Apostolos judicare populum suum oportet. Interrogantibus enim Apostolis et dicentibus: Nos omnibus nostris relictis, secuti sumus te, quid erit nobis (Matth., XIX, 27, 28)? respondit Dominus noster: Cum sederit filius hominis super sedem gloriae suae, sedebitis et vos super duodecim tribunaliu judicantes duodecim tribus Israel. Sed et de patribus qui judicaturi sunt, ait Jacob patriarcha: Dan judicabit et ipse populum suum inter fratres suos, sicut et una tribus in Israel (Gen., XLIX, 16).
of them. For this the Catholic Church holds, the things which were both preached beforehand and fulfilled afterwards. And indeed the living creature flies and is rightly lifted up from the earth. But the heretics, who do not use the prophetic testimony, have living creatures too, but they do not fly, because they are earthly. And the Jews, who do not receive the preaching of the New Testament, have wings, but they do not fly; that is, they bring an empty prophesying to men, not matching deeds to words. Now the books of the Old Testament which are received are twenty-four, which you will find in the Epitomes of Theodorus. But also the twenty-four elders (as we have said), the patriarchs and apostles, must judge their people. For when the apostles asked and said: Having left all our things, we have followed Thee; what shall there be for us (Matt. 19:27–28)? our Lord answered: When the Son of Man sits upon the seat of His glory, you also shall sit upon twelve judgement-seats, judging the twelve tribes of Israel. And concerning the fathers who are to judge, Jacob the patriarch says: Dan also shall judge his people among his brothers, as also one tribe in Israel (Gen. 49:16).
5. Et a sede procedebant fulgura et voces et tonitrua et septem faculae ignis ardentes. Procedentia autem fulgura et voces et tonitrua a solio Dei, et septem faces ignis ardentes significant praedicationes et repromissiones adoptionis, et minas. Nam fulgura adventum Domini significant. Voces autem Novi Testamenti praedicationes. Tonitrua autem quod coelestia sunt verba. Faces ignis ardentes donum Spiritus sancti quod id ligno passionis est redditum. Et cum haec fierent, cecidisse dicit universos majores natu, et adorasse Dominum, cum darent illi animalia gloriam et honorem, id est Evangelica actio scilicet et doctrina Domini cum ademplisset ante per illos praenuntiatum verbum, digne meritoque exsultant sentientes secreta et verbum Domini ministrasse. Denique et quia venerat qui mortem disjungeret, et coronam immortalitatis solus dignus sumeret, omnes habebant pro gloria aliqua actus sui optimi coronas.
5. And from the throne proceeded lightnings and voices and thunders and seven torches of fire burning. Now the lightnings and voices and thunders proceeding from the throne of God, and the seven torches of fire burning, signify the preachings and promises of adoption, and threats. For the lightnings signify the coming of the Lord; the voices, the preachings of the New Testament; the thunders, that the words are heavenly; the burning torches of fire, the gift of the Holy Spirit, which was rendered on the wood of the passion. And when these things were happening, he says that all the elders fell down and worshipped the Lord, when the living creatures gave Him glory and honour; that is, since the evangelical action, namely, and the teaching of the Lord had fulfilled the word foretold beforehand through them, worthily and deservedly they exult, perceiving that they have ministered the secrets and the word of the Lord. Finally also, because He had come Who would sunder death, and Who alone was worthy to take up the crown of immortality, all held, as some glory, crowns of their own best deeds.
10. Et projecerunt coronas suas sub pedibus ejus. Id est, propter eminentem gloriam victoriae Christi, omnes victorias suas projecerunt sub pedibus ejus. Hoc est quod in evangelio supplevit Spiritus sanctus ostendendo. Cum enim, passurus novissime, venriet Hierosolymas Dominus noster, et exisset illi populus obviam, alii praecisis ramis palmarum viam sternebant alii tunicas suas subjiciebant; duos scilicet populos ostendentes, unum patriarcharum, alium
10. And they cast their crowns under His feet. That is, because of the eminent glory of Christ's victory, they cast all their victories under His feet. This is what the Holy Spirit supplied in the gospel by showing it. For when, about to suffer at the last, our Lord came to Jerusalem, and the people went out to meet Him, some strewed the way with cut branches of palms, others laid their tunics beneath; showing, namely, two peoples, one of the patriarchs, the other
Editors' notes and page, col. 326
Footnotes
(2) ‹anchor: Theodori invenies› · call in col 326 (n325 records this call as in col 325, not visible; it is printed in col 326 after "invenies")
(printed under page 165)
(3) ‹anchor: doctrina Domini› · call in col 326
(printed under page 165)
(4) ‹anchor: suas projecerunt› · call in col 326
(printed under page 165)
Page
- running head: [IN APOC]ALYPSIN B. JOANNIS. 326 (left part cut off at image edge)
- marginal letters: A ‹eorum. Haec enim tenet›; B ‹respondit Dominus noster›; C ‹fierent, cecidisse dicit›; D ‹populus obviam, alii›
- old-edition numerals: (none)
- other: misprints kept as printed: "tribunaliu" (for tribunalia), "id ligno" (for in ligno), "ademplisset" (for adimplesset), "venriet" (for veniret); "predicata" printed without the ligature
prophetarum, magnorum scilicet virorum qui quascumque habebant palmas victoriarum suarum contra peccatum, victori omnium Christo, eas sub pedibus jactabant. Palma autem et corona idem significant, quae non dantur nisi victori.
of the prophets, that is, of great men who cast under the feet of Christ, the victor over all, whatever palms they had of their victories over sin. Now the palm and the crown signify the same thing, and they are not given except to the victor.
EX CAPITE V.
From Chapter 5.
1. Et vidi in dextera sedentis super tribunal librum scriptum intus et foris, signatum sigillis septem. Liber hic Vetus Testamentum significat, quod est datum in manibus Domini nostri Jesus Christi, qui accepit a Patre judicium.
1. And I saw in the right hand of Him Who sat upon the tribunal a book written within and without, sealed with seven seals. This book signifies the Old Testament, which has been given into the hands of our Lord Jesus Christ, Who received judgement from the Father.
2, 3. Et vidi Angelum fortitudinis plenum, praedicantem voce magna: Quis est dignus aperire librum, et solvere signacula ejus? et nemo inventus est dignus neque in coelo neque in terra, neque subter terram aperire librum. Aperire autem librum est, per hominem mortem devincere.
2, 3. And I saw an angel full of strength, proclaiming with a loud voice: Who is worthy to open the book and to loose its seals? And no one was found worthy, neither in heaven nor on earth nor under the earth, to open the book. Now to open the book is to conquer death through man.
4. Hoc dignus facere nemo est inventus. Neque in angelis de coelo, neque in hominibus in terra, nec inter animas sanctorum in requie, nisi solus Christus Filius Dei, quem dicit vidisse agnum stantem tamquam occisum, habentem cornua septem. Quod non erat tunc praedicatum, et quidquid per varias oblationes et sacrificia, lex in illum meditata fuerat, ipsum implere ⟨o⟩portebat. Et quia ipse erat testator qui mortem devicerat, ipsum erat justum constitui heredem Domini, ut possideret subtantiam morientis, id est membra humana.
4. No one was found worthy to do this: neither among the angels from heaven, nor among men on earth, nor among the souls of the saints in rest, except Christ alone, the Son of God, Whom he says he saw as a lamb standing as though slain, having seven horns. What had not then been proclaimed, and whatever the law had devised concerning Him through various offerings and sacrifices, it behoved Him to fulfil. And because He was the testator Who had conquered death, it was just that He should be appointed heir of the Lord, that He might possess the substance of the dying one, that is, the human members.
5. Ecce vicit leo de tribu Juda, radix David. Hunc leonem de tribu Juda vicisse in Genesi legimus, ubi Jacob patriarcha ait: Juda te laudabunt fratres tui: recubuisti, et dormisti, et surrexisti tamquam leo, et tamquam catulus leonis (Gen., XLIX, 8, 9). Ad devincendum enim mortem leo dictus est; ad patiendum vero pro hominibus, tanquam agnus ad occisionem ductus est. Sed quia mortem devicit, et praevenit carnificis officium, quasi occisus dictus est. Hic ergo aperit et resignat, quod ipse signaverat testamentum. Hoc significans Moses legislator, quod oportebat esse signatum et celatum usque ad adventum passionis ejus, velavit faciem suam, et sic est populo locutus: ostendens velata esse verba praedicationis usque ad adventum temporis ejus. Nam et ipse cum legisset populo, accepta lana succina, sanguine vituli et aqua aspersit populum universum dicens: Hic est sanguis testamenti ejus, qui mundavit vos (Exod., XXIV, 7, 8). Animadverti igitur oportet hominem diligenter praedicare, et universa in unum cohaerere. Nam non sufficit legem illam dici, sed est testamentum nominata est. Nulla enim lex testamentum vocatur, nec testamentum aliud dicitur, nisi quod faciunt morituri. Et quodcumque intrinsecus testamenti est, signatum est usque ad diem mortis testatoris. Ideo modo merito signatur per agnum occisum, qui tamquam
5. Behold, the lion of the tribe of Judah has conquered, the root of David. That this lion of the tribe of Judah conquered we read in Genesis, where the patriarch Jacob says: Judah, your brothers will praise you: you lay down, and you slept, and you rose up as a lion, and as a lion's whelp (Gen. 49:8–9). For He was called a lion for conquering death, but for suffering on behalf of men He was led as a lamb to the slaughter. But because He conquered death and forestalled the office of the executioner, He was called as it were slain. He it is, therefore, Who opens and unseals the testament which He Himself had sealed. Signifying this, Moses the lawgiver, because it had to be sealed and hidden until the coming of His passion, veiled his face, and so spoke to the people, showing that the words of the preaching were veiled until the coming of His time. For he too, when he had read to the people, took amber-coloured wool and sprinkled the whole people with the blood of a calf and with water, saying: This is the blood of his testament, which has cleansed you (Exod. 24:7–8). It must therefore be observed that a man should preach diligently and that all things should hold together as one. For it is not enough that it be called that law; rather it is named testament. For no law is called a testament, nor is anything else called a testament except what those about to die make. And whatever is within a testament is sealed until the day of the testator's death. Therefore it is rightly sealed in this way by the slain Lamb, Who as
Editors' notes and page, col. 327
Footnotes
(1) ‹anchor: lana succina› · call in col 327
(printed under page 166) (1) Succina. Ex Heb. IX, 20. legendum videtur coccinea. GALLAND.
(1) "Succina" [amber-coloured]. From Heb. 9:20 it seems "coccinea" [scarlet] should be read. GALLAND.
(printed under page 166) (2) Emiserunt. Dictionem hanc (emiserunt) addidimus, et sagittas ubi sagittæ prius legebatur, reposuimus : cuivis certe melior hæc lectio videri debet, quam illa antiquæ scripturæ, cui nos non valde confidimus.
(2) "They sent forth." We added this word ("emiserunt"), and restored "sagittas" where "sagittæ" was read before: to anyone this reading should certainly seem better than that of the old writing, in which we have no great confidence.
(printed under page 166)
Page
- running head: 327 S. VICTORINI SCHOLI[...] (cut off at the image edge)
- marginal letters: A ‹prophetarum, magnorum scilicet›; B ‹librum. Aperire autem librum›; C ‹Jacob patriarcha ait›; D ‹sanguis testamenti ejus, qui mundavit›
- old-edition numerals: (none)
leo confregit mortem, et quae de eo praenuntiata fuerant replevit, et hominem liberavit, id est carnem de morte, et accepit possessionem substantiam morientis, id est membrorum humanorum. Ut sicut per unum corpus omnes homines debito mortis suae ceciderant, per unum etiam corpus universi credentes renati in vitam resurgerent. Merito ergo facies Mosi aperitur et revelatur; ideoque Apocalypsis, Revelatio dicitur. Modo enim liber ejus resignatur, modo hostiae oblationis intelliguntur, modo sacerdotum chrismae fabricatio; sed et testimonia aperte intelliguntur.
a lion shattered death, and He fulfilled the things that had been foretold of Him, and set man free, that is, the flesh from death, and received possession, the substance of the one dying, that is, of the human members. So that, just as through one body all men had fallen by the debt of their death, so through one body also all believers, reborn, might rise again into life. Rightly, then, is the face of Moses uncovered and revealed; and therefore it is called Apocalypse, Revelation. For now his book is unsealed, now the victims of the offering are understood, now the making of the priests' chrism; and the testimonies too are openly understood.
8, 9. Viginti quatuor seniores et quatuor animalia citharas et phialas habentes, et cantantes canticum novum. Conjuncta Veteris Testamenti praedicatio cum novo, populum christianum significat cantantem canticum novum, id est confessionem suam publice conferentem. Novum est, filium Dei hominem fieri. Novum est, cum corpore in coelos ascendere. Novum est, remissionem peccatorum hominibus dare. Novum, sancto Spiritu signari homines. Novum est, sacerdotium accipere sacrae observationis, et regnum exspectare immensae repromissionis. Cithara et chorda in ligno extensa significat carnem Christi passionis ligno conjunctam. Phiala confessionem, et novi sacerdotii propaginem. Angelorum autem multorum, immo omnium laus, omnium salus est, et testimonium universae creationis Domino nostro referentium gratulationem liberationis hominum de clade mortis. Resignatio sigillorum, ut diximus, apertio est Veteris Testamenti, et praedicatorum praenuntiatio in novissimo tempore futurorum; quae licet scriptura prophetica per singula sigilla dicat, omnibus tamen simul, apertis sigillis, ordinem suum habet praedicatio.
8, 9. The twenty-four elders and the four living creatures having harps and bowls, and singing a new song. The preaching of the Old Testament joined with the New signifies the Christian people singing a new song, that is, publicly bringing forward its confession. It is new that the Son of God should become man. It is new to ascend into the heavens with the body. It is new to grant men the remission of sins. New, that men should be sealed with the Holy Spirit. It is new to receive a priesthood of sacred observance, and to await a kingdom of boundless promise. The harp, and the string stretched upon the wood, signifies the flesh of Christ joined to the wood of the passion. The bowl [signifies] confession, and the propagation of the new priesthood. Now the praise of many angels, indeed of all, is the salvation of all, and the testimony of the whole creation rendering to our Lord thanksgiving for the deliverance of men from the ruin of death. The unsealing of the seals, as we have said, is the opening of the Old Testament, and the foretelling of the things preached as to come in the last time; and although prophetic scripture speaks of them seal by seal, yet when all the seals together have been opened, the preaching holds its own order.
EX CAPITE VI.
From Chapter VI.
1, 2. Et cum aperuisset agnus unum de septem sigillis, vidi et audivi unum de quatuor animalibus dicens, Veni et vide. Et ecce equus albus, et qui sedebat super illum habens arcum. Aperto sigillo primo dicit se vidisse equum album et equitem coronatum habentem arcum. Hoc enim per ipsum primo factum est. Postquam enim ascendit in coelos Dominus, et aperuit universa, misit Spiritum sanctum, cujus verba praedicatores tamquam sagittas ad cor humanum pertingentes emiserunt, ut evincerent incredulitatem. Corona autem super caput praedicatoribus est promissa per Spiritum sanctum. Caeteri tres equi, bella, fames et pestilentias in Evangelio a Domino nostro praedicata manifestius significant. Ideoque ait, unum de animalibus dixisse (quia omnia quatuor unum sunt), Veni et vide. Veni dicitur invitato ad fidem. Vide dicitur ei, qui non videbat. Ergo equus albus verbum est praedicationis cum Spiritu sancto in orbem missum.
1, 2. And when the Lamb had opened one of the seven seals, I saw and heard one of the four living creatures saying, Come and see. And behold, a white horse, and he who sat upon it having a bow. When the first seal was opened he says that he saw a white horse and a crowned rider having a bow. For this was done first through Him Himself. For after the Lord ascended into the heavens and opened all things, He sent the Holy Spirit, Whose words the preachers sent forth like arrows reaching to the human heart, that they might overcome unbelief. And the crown upon the head is promised to the preachers through the Holy Spirit. The other three horses more plainly signify the wars, famines and pestilences foretold in the Gospel by our Lord. And therefore he says that one of the living creatures said (because all four are one), Come and see. Come is said to the one invited to faith. See is said to him who did not see. Therefore the white horse is the word of preaching sent into the world with the Holy Spirit.
Editors' notes and page, col. 328
Footnotes
(2) ‹anchor: pertingentes emiserunt› · call in col 328
(printed under page 166)
Page
- running head: VICTORINI SCHOLIA (image cut off at left; only "TORINI SCHOLIA" visible)
- marginal letters: A quam leo confregit mortem; B ticum novum, id est confessionem; C novissimo tempore futurorum; D emiserunt (2), ut evincerent
- old-edition numerals: (none)
Ait enim Dominus : Praedicabitur hoc Evangelium per totum orbem terrarum in testimonium omnibus gentibus, et tunc veniet finis.
For the Lord says: This Gospel shall be preached throughout the whole world as a testimony to all nations, and then the end will come.
3, 4. Et cum aperuisset signaculum secundum, audivi secundum animal dicens, Veni et vide. Et exiit alter equus rufus, et sedenti super illum datus est gladius magnus. Equus rufus et qui sedebat super eum habens gladium, bella futura significant, ut legimus in Evangelio : Surget enim gens contra gentem, et regnum adversus regnum, et erunt terrae motus magni per loca (Luc., XXI, 10, 11). Hic est equus roseus.
3, 4. And when he had opened the second seal, I heard the second living creature saying, Come and see. And there went out another horse, red, and to him who sat upon it was given a great sword. The red horse and he who sat upon it having a sword signify wars to come, as we read in the Gospel: For nation shall rise against nation, and kingdom against kingdom, and there shall be great earthquakes in places (Luke 21:10–11). This is the rose-coloured horse.
5. Et cum aperuisset signaculum tertium, audivi tertium animal dicens, Veni et vide. Et ecce equus niger, et qui sedebat in eo habens stateram in manu sua. Equus niger famem significat; ait enim Dominus, erunt fames per loca : proprie autem extenditur verbum usque ad antichristi tempora, quando magna fames est futura, quandoque omnes laedentur. Statera autem in manu libra examinis est, in qua merita singulorum ostenderet, ait dein.
5. And when he had opened the third seal, I heard the third living creature saying, Come and see. And behold, a black horse, and he who sat on it having a balance in his hand. The black horse signifies famine; for the Lord says, there shall be famines in places: but properly the word extends as far as the times of Antichrist, when there is to be a great famine, when all will be harmed. Now the balance in the hand is the scale of weighing, in which he would show the merits of each one; he says next.
6. Vinum et oleum ne laeseris. Id est hominem spiritualem ne plagis percusseris. Hic est equus niger.
6. Do not hurt the wine and the oil. That is, do not strike the spiritual man with plagues. This is the black horse.
7, 8. Et cum aperuisset signaculum quartum, audivi quartum animal dicens, Veni et vide. Et ecce equus pallidus; et qui sedebat in illo, nomen illi Mors. Equus autem pallidus, et qui sedebat super eum, nomen habebat, Mors. Haec eadem quoque inter caeteras clades promiserat Dominus venturas, pestes magnas et mortalitates, cum cnim dicat.
7, 8. And when he had opened the fourth seal, I heard the fourth living creature saying, Come and see. And behold, a pale horse; and he who sat on it, his name was Death. Now the pale horse, and he who sat upon it, had the name Death. These same things too, among the other calamities, the Lord had promised would come, great pestilences and mortalities, since He says.
Et infernus sequebatur illum. Id est, exspectabat devorationem animarum multarum impiarum. Hic est equus pallidus.
And hell followed him. That is, it was awaiting the devouring of many impious souls. This is the pale horse.
9. Et cum aperuisset quintum signaculum, vidi subtus altare animas interfectorum. Animas occisorum vidisse se narrat sub ara Dei, id est sub terra. Ara enim et coelum et terra dicitur, sicut lex ait, imaginaria veritatis facie mandans duas aras fieri, auream intrinsecus, et aeream extrinsecus. Nos autem intelligimus aram auream coelum ita dici, Domino nostro nobis testimonium perhibente; ait enim : Cum offers munus tuum ad aram (utique munera nostra orationes sunt, quas offerimus) et ibi recordatus fueris habere aliquid fratrem tuum adversum te, relinque ibi munus tuum ante aram (Matth., V, 23, 24). Utique ad coelum ascendunt orationes. Ergo coelum intelligitur ara aurea quae erat interior : nam et sacerdotes semel in anno introibant qui babebant chrisma, ad aram auream, significante Spiritu sancto Christum hoc semel facturum. Sicut ara aurea coelum agnoscitur,
9. And when he had opened the fifth seal, I saw beneath the altar the souls of the slain. He relates that he saw the souls of the slain under the altar of God, that is, under the earth. For both heaven and earth are called an altar, as the law says, ordering, in an image-like appearance of the truth, that two altars be made, a golden one within and a bronze one without. But we understand the golden altar to be thus called heaven, our Lord bearing witness to us; for He says: When you offer your gift at the altar (our gifts are of course the prayers which we offer) and there you remember that your brother has something against you, leave your gift there before the altar (Matt. 5:23–24). Certainly prayers ascend to heaven. Therefore heaven is understood to be the golden altar which was the inner one: for the priests too, who had the chrism, used to go in once a year to the golden altar, the Holy Spirit signifying that Christ would do this once. Just as the golden altar is recognized as heaven,
Editors' notes and page, col. 329
Footnotes
(1) ‹anchor: duas aras fieri› · call in col 329
(printed under page 167) (1) Mandans duas aras fieri. Pro quo in manuscripto corrupte admodum (nisi fallor) legebatur. Mediante qui duas aras fecerat. Neque tamen hanc emendationem ita ratam firmamque habebo, ut si meliorem quispiam commonstraverit, non sim, illa deserta, eam quam ille docuerit, probaturus.
(1) "Commanding that two altars be made." In place of this the manuscript read, very corruptly (unless I am mistaken): "Through the mediation of him who had made two altars." Yet I shall not hold this emendation so settled and firm that, if anyone points out a better one, I would not abandon it and approve the one he has shown.
(printed under page 167) (2) Mitti etiam de cœlo orationes Ecclesiæ. Locus hic obscurus est, nec eum mendo vacare existimamus : sed nos quidem notare illum, non emendare voluimus, ut alii etiam religiosi homines habeant unde exerçendi ingenii occasionem accipiant. Quamquam non inepte nobis conjectare videmur, si pro illos, illas, et pro æstimari, extingui legamus : quibus si hæc etiam correctio accesserit, ut prior illa conjunctio (et) post Ecclesiæ dictionem ponatur; non video cur non multo incorruptior et clarior, quæ primo tam obscura erat et contaminata, structura illa verborum efficiatur : de qua quidquid studiosiores homines statuerint, si rationem aliquam attulerint, libenter sequemur.
(2) "That the prayers of the Church are also sent from heaven." This passage is obscure, and we do not think it free of error; but we chose to mark it rather than emend it, so that other devout men too may have occasion to exercise their wits. And yet we seem to ourselves to conjecture not unfittingly if for "illos" we read "illas," and for "æstimari" [be reckoned], "extingui" [be extinguished]: if to these this further correction were added, that the first conjunction ("et") be placed after the word "Ecclesiæ," I do not see why that arrangement of words, at first so obscure and contaminated, would not be made much sounder and clearer. Whatever more studious men decide about it, if they bring some reason, we shall gladly follow.
(printed under page 167)
Page
- running head: 329 IN APOCALYPSIN B. JO[...] (cut off at the image edge)
- marginal letters: A ‹Ait enim Dominus : Praedicabitur›; B ‹erunt fames per loca : proprie›; C ‹devorationem animarum multarum impiarum›; D ‹ara aurea quae erat interior›
- old-edition numerals: (none)
sic et ara aerea terra intelligitur, sub qua est infernus remota a poenis et ignibus regio, et requies sanctorum; in qua quidem ab impiis videntur et audientur justi, sed non illuc transvectari possunt. Hos ergo sanctos, id est animas occisorum expetere vindictam sanguinis, id est corporis sui de habitantibus super terram, voluit nos cognoscere qui omnia videt: sed quia in novissimo tempore etiam sanctorum remuneratio perpetua, et impiorum est ventura damnatio, dictum est eis exspectare. Et pro corporis sui solatio, datae sunt illis singulae stolae albae. Acceperunt, inquit, stolas albas, id est, donum Spiritus sancti.
thus also the bronze altar is understood as the earth, beneath which is the underworld, a region removed from punishments and fires, and the rest of the saints; in which indeed the righteous are seen and will be heard by the wicked, but they cannot be carried across to that place. These saints therefore, that is, the souls of the slain, seek vengeance for their blood, that is, for their body, from those who dwell upon the earth: this He Who sees all things willed us to know. But because in the last time there is both the perpetual reward of the saints and the coming damnation of the wicked, they were told to wait. And for the consolation of their body, white robes were given to them, one to each. They received, he says, white robes, that is, the gift of the Holy Spirit.
12. Et vidi cum aperuisset sigillum sextum, terrae motus factus est magnus. In sexto sigillo factus terrae motus magnus, ipsa est illa novissima persecutio.
12. And I saw, when he had opened the sixth seal, a great earthquake took place. At the sixth seal a great earthquake took place: this is that last persecution.
Et factus est sol niger tamquam saccus cilicinus. Sol fit ut saccus, id est incredulis obscurabitur splendor doctrinae.
And the sun became black as a sackcloth of hair. The sun becomes like sackcloth, that is, for unbelievers the splendour of doctrine will be darkened.
Et luna tota facta est ut sanguis. Luna sanguinea Ecclesia sanctorum ostenditur pro Christo sanguinem fundere.
And the whole moon became as blood. By the blood-red moon the Church of the saints is shown pouring out its blood for Christ.
13. Et stellae ceciderunt in terram. Stellarum casus fideles sunt, qui pro Christo turbantur.
13. And the stars fell to the earth. The fall of the stars is the faithful, who are troubled for Christ's sake.
Quemadmodum ficus jactat grossos suos. Agitata ficus amittit grossos suos, quando persecutione homines ab Ecclesia separantur.
As a fig tree casts its unripe figs. The shaken fig tree loses its unripe figs when people are separated from the Church by persecution.
14. Et coelum recessit tamquam liber qui involvitur. Coelum involvi, id est Ecclesia de medio fiet.
14. And the heaven withdrew like a book that is rolled up. The heaven is rolled up, that is, the Church will be taken out of the midst.
Et omnis mons et insulae de locis suis motae sunt. Mons et insulae de locis suis motae novissima persecutione innuunt omnes recessisse de locis suis. Id est, boni movebuntur persecutionem fugientes.
And every mountain and the islands were moved from their places. The mountain and the islands moved from their places signify that in the last persecution all have withdrawn from their places. That is, the good will be moved as they flee the persecution.
EX CAPITE VII.
From Chapter VII.
2. Et vidi alterum angelum ascendentem a solis ortu habentem signaculum Dei vivi. Heliam prophetam dicit, qui Anticipaturus est tempora Antichristi ad restituendas Ecclesias et stabiliendas a magna et intolerabili persecutione. Haec in apertione libri Veteris Testamenti et Novi praedicata legimus, ait enim per Malachiam: Ecce ego mittam vobis Heliam Thesbiten, convertere corda patrum ad filios (Malach., IV, 5, 6), secundum tempus vocationis Judaeos ad sequentis populi fidem revocare. Et ideo ostendit, ut diximus, numerum ex Judaeis crediturorum, et ex gentibus magnam multitudinem, quam nemo poterat dinumerare. Mitti etiam de coelo orationes Ecclesiae ab angelo, et suscipi illos contra iram, effundi et aestimari regnum antichristi per angelos sanctos, in Evangelio legimus; ait enim: Orate, ne intretis in
2. And I saw another angel ascending from the rising of the sun, having the seal of the living God. He means the prophet Elijah, who is to come before the times of Antichrist to restore the churches and to make them firm against a great and intolerable persecution. These things we read proclaimed in the opening of the book of the Old Testament and of the New, for He says through Malachi: Behold, I will send you Elijah the Tishbite, to turn the hearts of the fathers to the sons (Mal. 4:5–6), that is, at the time of the calling, to recall the Jews to the faith of the people that follows. And therefore he shows, as we have said, the number of those of the Jews who are to believe, and from the gentiles a great multitude, which no one could number. That the prayers of the Church are also sent from heaven by an angel, and that they are taken up against the wrath, and that the kingdom of Antichrist is poured out and valued by the holy angels, we read in the Gospel; for He says: Pray, lest you enter into
Editors' notes and page, col. 330
Footnotes
(2) ‹anchor: orationes Ecclesiæ› · call in col 330
(printed under page 167)
Page
- running head: [IN APO]CALYPSIN B. JOANNIS. 330 (left part cut off at the image edge)
- marginal letters: A sic et ara aerea terra; B Et factus est sol niger; C cutione innuunt omnes; D rare. Mitti etiam de coelo
- old-edition numerals: (none)
tentationem, erit enim angustia magna, qualis non fuit ab origine mundi : et nisi abbreviasset Dominus dies illos, non esset salva omnis caro (Marc., XIII, 18-20). Hos ergo archangelos magnos septem ad percutiendum regnum antichristi mittet; nam et ipse ita dixit : Tunc mittet Filius hominis nuntios suos, et colligent electos ejus de quatuor angulis venti a finibus coeli usque ad fines ejus (Marc., XIII, 27). Nam et ante ait per Prophetam : Tunc erit pax terrae nostrae, cum surrexerint in ea septem pastores, et octo morsus hominum, et indagabunt Assur, id est antichristum, in fossa Nembroth (Mich., V, 5, 6), id est in natione diaboli, Ecclesiae spiritu. Similiter cum moti fuerint custodes domus. Ipse autem Dominus in parabola ad apostolos, cum venissent ad eum operarii, et dixissent : Domine, nonne bonum semen seminasti in agro tuo, unde ergo ibi lolium? respondit eis : Inimicus homo hoc fecit : cui dixerunt, Vis ibimus et eradicabimus illud? qui ait, Non, sed sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus, colligere lolium, et facere manipulos (Matth., XIII, 27-30), et cremare igni aeterno, triticum autem colligere in horrea mea. Hos igitur messores et pastores et operarios heic Apocalypsis ostendit esse angelos. Tuba autem verbum est potestatis. Et licet repetat per phialas, non tamen quasi bis factum dicitur : sed quoniam semel futurum est, quod est a Domino decretum ut fiat, ideo bis dicitur. Quod ergo in tubis minus dixit, heic in phialis est. Non aspiciendus est ordo dictorum, quoniam saepe Spiritus sanctus, ubi ad novissimi temporis finem percurrerit, rursus ad eadem tempora redit, et supplet ea quae minus dixit : nec requirendus est ordo in Apocalypsi, sed intellectus sequendus est eorum quae prophetata sunt. Sunt igitur significata in tubis et phialis aut plagarum orbi missarum clades, aut ipsius antichristi insania, aut populorum detractio, aut plagarum differentia, aut spes in regno sanctorum, aut ruina civitatum, aut ruina magna Babylonis, id est, civitatis romanae.
temptation, for there will be great distress, such as there has not been from the beginning of the world; and unless the Lord had shortened those days, no flesh would be saved (Mark 13:18–20). These seven great archangels, therefore, He will send to strike the kingdom of the Antichrist; for He Himself also said thus: Then the Son of Man will send His messengers, and they will gather His elect from the four corners of the wind, from the ends of heaven to its ends (Mark 13:27). For He also said earlier through the Prophet: Then there will be peace for our land, when there have risen up in it seven shepherds and eight bites of men, and they will hunt down Assur, that is, the Antichrist, in the ditch of Nimrod (Mic. 5:5–6), that is, in the nation of the devil, by the spirit of the Church. Likewise when the keepers of the house shall have been moved. And the Lord Himself, in the parable to the apostles, when the workers had come to Him and had said: Lord, did You not sow good seed in Your field? From where, then, is the darnel there? answered them: An enemy has done this. They said to Him: Do You wish that we go and root it out? He said: No, but let both grow until the harvest, and at the time of harvest I will tell the reapers to gather the darnel and to make bundles (Matt. 13:27–30), and to burn them with eternal fire, but to gather the wheat into my barns. These reapers, therefore, and shepherds and workers the Apocalypse here shows to be angels. Now the trumpet is the word of power. And although he repeats it through the bowls, yet it is not said as though it were done twice; but because what has been decreed by the Lord to come to pass is going to happen once, therefore it is said twice. What, then, he said less fully in the trumpets is here in the bowls. The order of the things said is not to be looked to, since the Holy Spirit often, when He has run through to the end of the last time, returns again to the same times and supplies those things which He said less fully; nor is order to be sought in the Apocalypse, but the meaning of the things that have been prophesied is to be followed. Signified, then, in the trumpets and bowls are either the slaughters of the plagues sent upon the world, or the madness of the Antichrist himself, or the taking away of the peoples, or the difference of the plagues, or the hope in the kingdom of the saints, or the ruin of cities, or the great ruin of Babylon, that is, of the Roman city.
9. Post haec vidi, Et ecce turba multa quam dinumerare nemo poterat ex omni gente, tribu, et populis et linguis, amicti stolis albis. Quod dicit turba multa ex omni tribu, ex omnibus credentibus electorum numerum ostendit, qui in sanguine Agni per baptismum purgati suas stolas fecerunt candidas, servantes gratiam quam acceperunt.
9. After these things I saw, and behold, a great crowd which no one could number, from every nation, tribe, and peoples and tongues, clothed in white robes. When he says a great crowd from every tribe, he shows the number of the elect from among all believers, who, cleansed in the blood of the Lamb through baptism, have made their robes white, keeping the grace which they received.
EX CAPITE VIII.
From Chapter VIII.
1. Et cum aperuisset signaculum septimum, factum
1. And when he had opened the seventh seal, there was made
Editors' notes and page, col. 331
Footnotes
(1) ‹anchor: not visible in the page-foot images ("Tunc mittet Filius hominis nuntios")› · call in col 331 (not visible)
(printed under page 168) (1) Tunc mittet Filius hominis nuntios. Ita omnes quæcumque cum ex Veteri, tum Novo Testamento, citantur auctoritates, corruptæ sunt et perversæ, ut cuique videre liceat, Victorinum hunc nostrum, quicumque ille fuerit, aut omnino græce nihil scisse, aut editionem aliquam qua passim eo tempore Ecclesia uteretur, religiose nimis secutum esse. Nam quod de fossa Nembroth, et Ecclesiæ spiritu mox subjungit, non parum difficultatis et obscuritatis habet : præter enim quam quod verba illa a græcis unde hausta sunt, multum discrepant, posterior etiam ille verborum ordo (nisi fallimur) ita depravatus est, ut difficile admodum sit germanum ex his sensum elicere : si quid tamen doctiores homines in medium attulerint quod rationi magis consentaneum sit, illorum sententiæ facile subscribemus.
(1) "Then the Son of Man will send his messengers." All the authorities whatever that are cited, from the Old as well as the New Testament, are so corrupt and distorted that anyone may see that this Victorinus of ours, whoever he was, either knew no Greek at all or followed too scrupulously some edition which the Church then used here and there. For what he presently adds about the pit of Nimrod and the spirit of the Church holds no little difficulty and obscurity: for besides the fact that those words differ greatly from the Greek from which they were drawn, the latter order of the words too (unless we are mistaken) is so corrupted that it is very difficult to draw a genuine sense from them. If, however, more learned men bring forward something more consonant with reason, we shall readily subscribe to their opinion.
(printed under page 168)
(2) ‹anchor: not visible in the page-foot images ("Vis ibimus")› · call in col 331 or 332 (not visible)
(printed under page 168) (2) Vis ibimus. Quis heic non videat latinis auribus et orationis ornatui usque eo male consultum esse, ut si quis auctorem in jus vocet, causamque læsæ latinæ linguæ majestatis dicere compellat, non injuria aut temere id fecisse videatur?
(2) "Vis ibimus." Who does not see here that Latin ears and the elegance of style have been so ill served that, if anyone were to summon the author to court and compel him to plead a charge of injuring the majesty of the Latin tongue, he would seem to have done so neither unjustly nor rashly?
(printed under page 168)
Page
- running head: 331 S. VICTORINI SCHO[LIA] (cut off at the image edge)
- marginal letters: A tentationem, erit enim angustia magna; B nonne bonum semen seminasti; C nem percurrerit, rursus ad eadem; D tiam quam acceperunt
- old-edition numerals: (none)
est silentium in coelo media ferme hora. Per quod significatur initium quietis aeternae: sed partem intellexit, quia interrupto silentio eam per ordinem repetit. Nam si esset juge silentium, heic finis narrandi fieret.
silence in heaven for about half an hour. By this is signified the beginning of the eternal rest; but he understood a part, because, the silence being interrupted, he takes it up again in order. For if the silence were continual, the end of the narrative would be made here.
13. Et vidi unum angelum volantem per medium coelum. Per angelum per medium coelum volantem Spiritus sanctus significatur, in duobus prophetis contestans magnam plagarum iram imminere. Si quomodo quisque volens sit novissimo tempore conversus, ut aliquis adhuc salvus esse possit.
13. And I saw an angel flying through the midst of heaven. By the angel flying through the midst of heaven the Holy Spirit is signified, Who bears witness in the two prophets that the great wrath of the plagues is imminent; if in any way each one may willingly be converted in the last time, so that someone may still be able to be saved.
EX CAPITE IX.
From Chapter IX.
13, 14. Et audivi vocem unam ex quatuor cornibus altaris aurei quod est in conspectu Dei, dicentem sexto angelo qui habebat tubam: Solve quatuor angelos. Id est, quatuor angulos terrae tenentes quatuor ventos.
13, 14. And I heard a voice from the four horns of the golden altar which is in the sight of God, saying to the sixth angel who had the trumpet: Loose the four angels. That is, the four corners of the earth holding the four winds.
Qui ligati sunt ad fluvium magnum Euphratem. Per angulos terrae, sive quatuor ventos trans Euphratem fluvium, gentes sunt quatuor, quia omni genti deputatus est angelus, sicut lex dicit: Statuit eos per numerum angelorum Dei (Deut., XXXII, 8), donec sanctorum expleatur numerus: suos non egrediuntur terminos, quia in novissimo cum antichristo venient.
Who are bound at the great river Euphrates. By the corners of the earth, or the four winds beyond the river Euphrates, there are four nations, because an angel has been assigned to every nation, as the law says: He set them according to the number of the angels of God (Deut. 32:8); until the number of the saints is filled up they do not go beyond their bounds, because at the last they will come with the antichrist.
EX CAPITE X.
From Chapter X.
1, 2. Vidi alterum angelum fortem descendentem de coelo, amictum nube, et erat iris super caput ejus, et facies ejus tamquam sol, et pedes ejus tamquam columnae ignis: et habebat in manu sua librum apertum, et posuit pedem suum dextrum super mare, sinistrum autem super terram. Angelum istum fortem, quem dicit descendisse de coelo amictum nube, Dominum nostrum esse significat, sicut superius enarravimus.
1, 2. I saw another strong angel coming down from heaven, clothed with a cloud, and a rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; and he had in his hand an open book, and he set his right foot upon the sea, and his left upon the land. This strong angel, whom he says came down from heaven clothed with a cloud, he indicates to be our Lord, as we explained above.
Facies ejus sicut sol. Id est, de resurrectione.
His face like the sun. That is, concerning the resurrection.
Super caput ejus iris. Judicium innuit quod per illum factum est, aut futurum est.
Upon His head a rainbow. It signifies the judgement which has been made through Him, or is to come.
Liber apertus. Revelatio operum in futuro judicio, vel Apocalypsis quam accepit Joannes.
The open book. The revelation of works at the future judgement, or the Apocalypse which John received.
Pedes ejus. Ut superius diximus, sunt apostoli. Nam calcari ab eo et marina et terrena, omnia pedibus ejus subjecta significat. Angelum autem dicit, id est nuntium, scilicet Patris: vocatur enim magni consilii Nuntius. Clamasse quoque eum voce magna ait. Vox magna est coelestis omnipotentis Dei verba hominibus nuntiare, et contestari, quia post clausam poenitentiam spes postea futura non est.
His feet. As we said above, they are the apostles. For that both the things of the sea and the things of the land are trodden by Him signifies that all things are subjected under His feet. And he says angel, that is, messenger, namely of the Father; for He is called the Messenger of great counsel. He says also that He cried out with a loud voice. The loud voice is to announce to men the words of the heavenly almighty God, and to bear witness that after repentance has been closed there will be no hope afterwards.
3. Locuta sunt septem tonitrua voces suas. Septem tonitrua locuta voces suas, Spiritus sanctus septiformis virtutis est qui per prophetas protestatus est omnia futura, et voce illius in saeculo testimonium
3. The seven thunders uttered their voices. The seven thunders that uttered their voices are the Holy Spirit of sevenfold power, Who through the prophets declared all things to come, and by His voice testimony in the world
Editors' notes and page, col. 332
Page
- running head: [VI]CTORINI SCHOLIA (first letters cut off at the image edge)
- marginal letters: A ‹est silentium in coelo media ferme hora›; B ‹est, quatuor angulos terrae tenentes›; C ‹descendisse de coelo amictum nube›; D ‹3. Locuta sunt septem tonitrua›
- old-edition numerals: (none)
- other: "de resurrectione" looks like "dc" in the image; read as de, UNSURE. The full-width heading COMMENTARIUS. and the Commentarius below it at the page foot are not set (later pass). Column ends mid-sentence at "testimonium". Left-hand column visible in images is col. 331, not set.
Joannes reddidit : sed quia dicit se scripturum fuisse quanta locuta fuissent tonitrua, id est quaecumque in Veteri Testamento erant obscura praedicata, vetatur ea scribere : sed relinquere ea signata, quia est Apostolus, nec oportebat gratiam sequentis gradus in primo collocari. Tempus, inquit, prope est (Apoc., I, 3; XXII, 10). Apostoli enim virtutibus, signis, portentis ac magnalibus factis vicerunt incredulitatem. Post illos jam eisdem consummatis Ecclesiis datum est solatium propheticarum scripturarum post interpretandarum : post interpretantes prophetas dixi. Ait enim Apostolus : Et posuit quidem in Ecclesia primum apostolos, secundo prophetas, tertio doctores (I Cor., XII, 28), et reliqua. Et alio loco ait : Prophetae duo vel tres dicant, et caeteri aestiment (I Cor., XIV, 29). Et ait : Omnis mulier orans vel prophetans, detecto capite, deturpat caput suum (I, Cor., XI, 5). Cum autem dicat, prophetae duo vel tres dicant, et caeteri aestiment, non de catholica prophetia dicit inaudita et incognita, sed et praedicata et nota : aestiment autem utrum ne interpretatio cum testimoniis congruat dictionis propheticae. Constat ergo hoc Joanni non fuisse necessarium superiori virtute armato; cum corpus Christi quae est Ecclesia, suis membris ornatum, suo loco respondere debeat.
was rendered by John: but because he says that he would have written whatever the thunders had spoken, that is, whatever things had been preached obscurely in the Old Testament, he is forbidden to write them, but [is told] to leave them sealed, because he is an Apostle, and it was not fitting that the grace of the following rank should be placed in the first. The time, he says, is near (Rev. 1:3; 22:10). For the apostles overcame unbelief by powers, signs, portents and mighty deeds. After them, to these same Churches, now made complete, was given the consolation of the prophetic scriptures, to be interpreted afterwards: by 'afterwards' I have meant the interpreting prophets. For the Apostle says: And He has indeed placed in the Church first apostles, secondly prophets, thirdly teachers (1 Cor. 12:28), and the rest. And in another place he says: Let prophets speak, two or three, and let the others judge (1 Cor. 14:29). And he says: Every woman praying or prophesying with uncovered head disfigures her head (1 Cor. 11:5). But when he says, let prophets speak, two or three, and let the others judge, he does not speak of a catholic prophecy unheard and unknown, but of one both preached and known: and let them judge whether the interpretation agrees with the testimonies of the prophetic utterance. It is established, therefore, that this was not necessary for John, armed as he was with a higher power, since the body of Christ, which is the Church, adorned with its members, ought to answer in its own place.
10. Accepi librum de manu Angeli, et comedi illum. Accipere librum et comedere, ostensione sibi facta memoriae est mandare.
10. I received the book from the hand of the Angel, and I ate it. To receive the book and to eat it is to commit to memory the showing made to him.
Et erat in ore meo tamquam mel dulcis. Dulcem esse in ore praedicationis est fructus loquentis, et audientibus dulcissimus, sed et praedicantibus et perseverantibus in mandatis per passionem amarissimus.
And it was in my mouth sweet as honey. To be sweet in the mouth of preaching is the fruit of the one speaking, and it is most sweet to the hearers, but it is also most bitter, through suffering, to those who preach and persevere in the commandments.
11. Et dicit mihi : oportet te iterum prophetare populis, et linguis, et gentibus, et regibus multis. Hoc dicit, propterea quod quando haec Joannes vidit, erat in insula Pathmos in metallo damnatus a Domitiano Caesare. Ibi ergo vidit Apocalypsin. Et cum jam senior putaret se per passionem accepturum receptionem, interfecto Domitiano, omnia judicia ejus soluta sunt. Et Joannes de metallo dimissus, sic postea tradidit hanc eamdem quam acceperat a Deo Apocalypsin. Hoc est ergo quod ait : Oportet te iterum praedicare omnibus gentibus : quia cernis insurgere antichristi turbas, et contra istas staturae sunt, et gladio alterutrum sunt casurae.
11. And he says to me: You must prophesy again to peoples, and tongues, and nations, and many kings. He says this because, when John saw these things, he was on the island of Patmos, condemned to the mines by the Emperor Domitian. There, therefore, he saw the Apocalypse. And when, already old, he thought that he would receive his reception through suffering, Domitian was killed and all his judgements were annulled. And John, released from the mines, thus afterwards handed on this same Apocalypse which he had received from God. This, therefore, is what he says: You must preach again to all nations: because you see the hosts of the antichrist rising up, and against these they are going to stand, and they are going to fall by the sword, one against the other.
EX CAPITE XI.
From Chapter XI.
1. Et ostensa est mihi arundo similis virgae, et stabat angelus dicens : Surge, et metire templum Dei et altare, et eos qui adorant in illo. Ostensa arundo similis virgae : haec ipsa est Apocalypsis, quam postea exhibuit Ecclesiis : nam et Evangelium perfectae fidei nostrae salutis causa : postea scripsit. Cum enim essent Valentinus et Cerinthus, et Ebion, et caeteri scholae satanae diffusi per orbem, convenerunt ad illum de finitimis provinciis omnes episcopi, et compulerunt
1. And there was shown to me a reed like a rod, and an angel stood saying: Rise, and measure the temple of God and the altar, and those who worship in it. A reed like a rod was shown: this is the Apocalypse itself, which he afterwards presented to the Churches: for he also afterwards wrote the Gospel, for the sake of the salvation of our perfect faith. For when Valentinus and Cerinthus, and Ebion, and the rest of the school of Satan were spread throughout the world, all the bishops from the neighbouring provinces came together to him, and compelled
Editors' notes and page, col. 333
Footnotes
(1) ‹anchor: not visible in the page-foot images ("Mensuram autem templi Dei")› · call in col 333 or 334 (not visible)
(printed under page 169) (1) Mensuram autem templi Dei. Pro quo in manuscripto legebatur filii Dei. Nos illud mutavimus, quod plane videretur Apostoli verbis repugnare.
(1) "But the measure of the temple of God." For which the manuscript read "of the Son of God." We changed that, because it plainly seemed to conflict with the Apostle's words.
(printed under page 169)
Page
- running head: 333 IN APOCALYPSIN B. JO[...] (cut off at the right edge of the image)
- marginal letters: A ‹Joannes reddidit : sed quia›; B ‹XIV, 29). Et ait : Omnis mulier›; C ‹tibus dulcissimus, sed et praedicantibus›; D ‹between gladio alterutrum sunt casurae and EX CAPITE XI.›
- old-edition numerals: (none)
- other: reference after aestiment is damaged; it may read XXIV, set as XIV (1 Cor. 14:29), UNSURE; prophetare in §11 has damaged type (looks like prophelare/propbetare), set as prophetare; I, Cor. with comma set as printed; last word compule- broken at column foot; full-width line COMMENTARIUS (editors' commentary heading, with its note (1) Mensuram autem templi Dei) at page foot not set; no editors' matter in this column
eum, ut et ipse testimonium conscriberet. Mensuram autem templi Dei, mandatum Domini nostri, Patrem confiteri omnipotentem esse dicimus, et hujus filium Christum ante originem saeculi apud Patrem genitum, hominem factum in anima vera et carne, utraque miseria et morte devicta, et in coelos cum corpore a Patre receptum effudisse Spiritum sanctum, donum et pignus immortalitatis: hunc per prophetas praedicatum, hunc per legem conscriptum, hunc esse manum Dei, et Verbum Patris ex Deo, per omnia Dominum et conditorem orbis: haec est arundo et mensura fidei: et nemo adorat aram sanctam, nisi qui hanc fidem confitetur.
him, so that he too should write down a testimony. But the measure of the temple of God, the commandment of our Lord, we say is to confess the Father almighty, and His Son Christ begotten with the Father before the beginning of the world, made man in a true soul and flesh, both misery and death having been conquered, and, received by the Father into the heavens with His body, to have poured forth the Holy Spirit, the gift and pledge of immortality: that He was preached through the prophets, that He was written down through the law, that He is the hand of God, and the Word of the Father from God, through all things Lord and founder of the world: this is the reed and measure of faith: and no one worships at the holy altar except him who confesses this faith.
2. Atrium quod est intrinsecus templi, exclude foras. Aula atrium dicitur; vacua inter parietes ara: hos tales non necessarios ejici jussit de Ecclesia.
2. The court which is within the temple, cast out. The hall is called the court; the altar empty between the walls: such as these, as not needful, He commanded to be cast out of the Church.
Data est calcari a gentibus. Hoc est, hujus mundi hominibus, ut a gentibus vel cum gentibus conculcetur. Deinde repetit de novissimi temporis ruina et excidio, et ait:
It has been given to be trodden by the nations. That is, to the men of this world, so that it may be trampled by the nations or together with the nations. Then he returns to the ruin and destruction of the last time, and says:
3. Civitatem sanctam calcabunt mensibus quadraginta duobus: et dabo duobus testibus meis, et praedicabunt diebus mille ducentis sexaginta, amicti ciliciis. Id est, triennium et menses sex; haec faciunt menses quadraginta duo. Est ergo illorum praedicatio triennium et menses sex, et regnum antichristi alterum tantum.
3. They will tread the holy city for forty-two months: and I will give to my two witnesses, and they will preach for one thousand two hundred and sixty days, clothed in sackcloth. That is, three years and six months; these make forty-two months. Their preaching, therefore, is three years and six months, and the reign of the Antichrist as much again.
5. Si quis voluerit eos laedere, ignis procedit ex ore ipsorum, et comedit inimicos eorum. De ore autem illorum prophetarum exire ignem contra adversarios, potestatem verbi dicit. Omnes enim plagae, quotquot futurae sunt, ab angelis eorum in voce mittentur. Multi putant, cum Elia Elisaeum esse, aut Mosen: sed utrique mortui sunt. Eliae autem mors non invenitur, per quem omnes veteres nostri tradiderunt esse illum Jeremiam. Nam et ipsum verbum quod factum est ad eum testificatur ei dicens: Priusquam te figurarem in ventre, cognovi te, et priusquam de vulva procederes, sanctificavi te, et prophetam in gentibus posui te (Jer., I, 5). In gentibus autem propheta non fuit: et ideo verbum Dei verax, necesse habet quod promisit exhibere, ut in gentibus sit propheta.
5. If anyone wishes to harm them, fire goes forth from their mouth, and devours their enemies. By fire going out from the mouth of those prophets against their adversaries he means the power of the word. For all the plagues, as many as are to come, will be sent by their angels at their word. Many think that Elisha is with Elijah, or Moses: but both are dead. But the death of Elijah is not found; through whom all our elders have handed down that he is Jeremiah. For the very word which came to him also testifies to him, saying: Before I formed you in the womb, I knew you, and before you came forth from the womb, I sanctified you, and I set you as a prophet among the nations (Jer. 1:5). But among the nations he was not a prophet: and therefore the word of God, being truthful, must display what it promised, so that he may be a prophet among the nations.
4. Hi sunt duo candelabra in conspectu Domini terrae stantes. Haec duo candelabra et duas olivas ideo dixit et admonuit, ut si alibi legens non intellexisti, heic intelligas. In Zacharia enim, uno ex duodecim prophetis, ita scriptum est: Hi sunt duae olivae et duo candelabra qui in conspectu Domini terrae adstant (Zach., IV, 14): id est, sunt in paradiso. Item alio sensu. In conspectu Domini terrae adstantia: id est, in conspectu antichristi. Hos ergo oportet interfici ab antichristo.
4. These are the two lampstands standing in the sight of the Lord of the earth. He spoke of these two lampstands and two olive trees and called them to mind for this reason, that if, reading elsewhere, you did not understand, you may understand here. For in Zechariah, one of the twelve prophets, it is written thus: These are the two olive trees and the two lampstands which stand in the sight of the Lord of the earth (Zech. 4:14): that is, they are in paradise. Likewise in another sense. Standing in the sight of the Lord of the earth: that is, in the sight of the Antichrist. These, therefore, must be killed by the Antichrist.
7. Et bestia quae ascendit de abysso. Post multas plagas saeculo expletas, in fine dicit ascendisse bestiam de abysso. De abysso autem quod ascensura sit, multis testimoniis est comprobatum: ait enim
7. And the beast which ascends from the abyss. After many plagues accomplished upon the world, at the end he says that the beast has ascended from the abyss. But that it is to ascend from the abyss is proved by many testimonies: for he says
Editors' notes and page, col. 334
Page
- running head: [IN APO]CALYPSIN B. JOANNIS. (left part cut off at image edge)
- marginal letters: A ‹runt eum, ut et ipse›; B ‹tales non necessarios ejici›; C ‹potestatem verbi dicit›; D ‹intelligas. In Zacharia enim›
- old-edition numerals: (none)
in XXXI cap. Ezechiel : Ecce Assur, cupressus in monte Libani (Ezech., XXXI, 3). Assur deprimens, cupressus excelsus, ramosus, id est populus multus in monte Libano, in regno regnorum id est Romanorum. Formosus autem quod ait in germinibus, fortem dicit in exercitibus. Aqua, inquit, nutriet illum, id est, multa millia hominum quae subjecta erunt illi. Et abyssus auxit illum, id est eructavit eum. Nam et Esaias pene iisdem verbis loquitur. Fuisse autem eum in regno Romanorum, et fuisse inter Caesares, et Paulus apostolus contestatur; ait enim ad Thessalonicenses : Qui nunc tenet, teneat, donec de medio fiat; et tunc apparebit iniquus, ille cujus est adventus secundum efficaciam Satanae signis et portentis mendacibus (II, Thess., II, 7, 8). Et ut scirent illum venturum, qui tunc erat princeps, adjecit : Arcanum jam malitiae molitur (Ibid., 9) : id est, malitiam quam facturus est, arcane molitur, sed non sua virtute, nec patris sui, suscitatur, sed jussu Dei, qua de re Paulus iisdem dicit : Idcirco quoniam non receperunt amorem Dei, mittet eis spiritum erroris ut omnes persuadeantur mendacio, qui non sunt persuasi veritate (Ibid., 10). Et Esaias ait : Sustinentibus illis lucem, tenebrae ortae sunt illis (Esa., LIX, 9). Hos ergo prophetas ab eodem interfici manifestat Apocalypsis, et quarta die resurgere, ne quis aequalis Deo inveniatur.
in the thirty-first chapter, Ezekiel: Behold Assur, a cypress on Mount Lebanon (Ezek. 31:3). Assur, 'pressing down', a lofty cypress, full of branches, that is, a numerous people on Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. And as to his saying 'beautiful in its shoots', he means strong in its armies. The water, he says, will nourish him, that is, the many thousands of men who will be subject to him. And the abyss increased him, that is, belched him forth. For Isaiah too speaks in almost the same words. That he was in the kingdom of the Romans, and was among the Caesars, the apostle Paul also testifies; for he says to the Thessalonians: Let him who now holds, hold, until he be taken out of the midst; and then the wicked one will appear, he whose coming is according to the working of Satan with lying signs and portents (2 Thess. 2:7–8). And so that they might know that he who was then emperor was the one to come, he added: He is already working the secret of wickedness (ibid. 9): that is, the wickedness which he is going to do he works secretly, but not by his own power nor by his father's is he raised up, but by the command of God, on which matter Paul says to the same: Therefore, because they did not receive the love of God, He will send them a spirit of error, so that all may be persuaded by a lie who were not persuaded by the truth (ibid. 10). And Isaiah says: While they were waiting for light, darkness arose for them (Isa. 59:9). That these prophets, then, are killed by this same one, and rise again on the fourth day, the Apocalypse makes plain, so that no one may be found equal to God.
8. Et jacebunt corpora eorum in plateis civitatis magnae quae vocatur spiritualiter Sodoma et Aegyptus. Sodoma autem et Aegyptum dicit Hierosolymam, acervum populi persecutoris effectam. Diligenter ergo et cum summa sollicitudine sequi oportet propheticam praedicationem, et intelligere quod Spiritus ex Patre et praedicat, et praeposterat; et cum praecurrerit usque ad novissimum, rursum tempora superiora repetit. Et quod facturus est semel, aliquoties quasi factum ostendit : quod nisi intelligas aliquoties ut factum, aliquoties ut futurum, in grandem caliginem incides. Ergo interpretatio sequentium dictorum in ea monstravit, ut non ordo lectionis, sed orationis intelligatur.
8. And their bodies will lie in the streets of the great city, which is spiritually called Sodom and Egypt. Now by Sodom and Egypt he means Jerusalem, become a heap of a persecuting people. Carefully, therefore, and with the greatest attention one must follow the prophetic preaching, and understand that the Spirit from the Father both proclaims and reverses the order; and when He has run ahead as far as the very last things, He goes back again to earlier times. And what He is going to do once, He sometimes shows as though already done: and unless you understand it sometimes as done, sometimes as future, you will fall into great darkness. Therefore the interpretation of the sayings that follow has shown in this that it is not the order of the reading but of the discourse that is to be understood.
19. Et apertum est templum Dei quod est in coelo. Templum apertum manifestatio est Domini nostri. Templum enim Dei Filius est, sicut ipse ait : Solvite templum hoc, et in tribus diebus suscitabo illud (Joan., II, 19, 20, 21). Et dicentibus Judaeis, quadraginta et sex annis aedificatum est templum istud; ille, ait Evangelista, dicebat de templo corporis sui.
19. And the temple of God which is in heaven was opened. The opened temple is the manifestation of our Lord. For the temple of God is the Son, as He Himself says: Destroy this temple, and in three days I will raise it up (John 2:19–21). And when the Jews said, this temple was built in forty-six years, He, says the Evangelist, was speaking of the temple of His body.
Et visa est arca testamenti Domini in templo ejus. Evangelii praedicatio et indulgentia delictorum, et omnia dona quaecumque cum illo advenerunt, illa dicit apparuisse.
And the ark of the covenant of the Lord was seen in His temple. The preaching of the Gospel and the forgiveness of sins, and all the gifts whatsoever that came with Him, these he says appeared.
EX CAPITE XII.
From Chapter 12.
1, 2. Et signum grande visum est in coelo : Mulier amicta sole, et luna sub pedibus ejus, et in capite ejus
1, 2. And a great sign was seen in heaven: A woman clothed with the sun, and the moon under her feet, and on her head
Editors' notes and page, col. 335
Footnotes
(1) ‹anchor: et præposterat› · call in col 335
(printed under page 170) (1) Præposterat. Pro præpostero ordine utitur, proprium illorum temporum, et suæ fortasse etiam nationis usum loquendi secutus.
(1) "Præposterat" [puts out of order]. He uses it for "employs an inverted order," following the usage of speech proper to those times, and perhaps also to his own nation.
(printed under page 170)
Page
- running head: 335 S. VICTORINI SCHO… (cut off at the image edge)
- marginal letters: A ‹in xxxi cap. Ezechiel›; B ‹rum, qui tunc erat princeps›; C ‹ergo et cum summa sollicitudine›; D ‹sex annis aedificatum est templum›
- old-edition numerals: (none)
corona stellarum duodecim: et in utero habens, clamans, parturiens, et tormenta sustinens ut pariat. Mulier amicta sole, et lunam sub pedes suos habens, coronamque in capite gestans stellarum duodecim, et parturiens in doloribus suis, antiqua Ecclesia est patrum et prophetarum, et sanctorum, et apostolorum; quae gemitus et tormenta desiderii sui habuit, usquequo fructum ex plebe sua secundum carnem olim promissum sibi videret Christum ex ipsa gente corpus sumpsisse. Sole autem amicta, spem resurrectionis significat, et gloriam repromissionis. Luna vero casum sanctorum corporum ex debito mortis, quod deficere numquam potest. Nam quemadmodum minuitur vita, sic et augetur. Nec in totum extincta est spes dormientium, ut quidam putant, sed habent in tenebris lucem sicut luna. Corona autem stellarum duodecim chorum patrum significat secundum carnis nativitatem, ex quibus erat Christus carnem sumpturus.
a crown of twelve stars: and having [a child] in her womb, crying out, in labour, and enduring torments that she may give birth. The woman clothed with the sun, and having the moon under her feet, and wearing on her head a crown of twelve stars, and in labour in her pains, is the ancient Church of the fathers and of the prophets, and of the saints, and of the apostles; which had the groans and torments of her longing, until she should see the fruit from her people according to the flesh, long since promised to her, Christ, take a body from that very nation. Being clothed with the sun signifies the hope of resurrection, and the glory of the promise. The moon, however, [signifies] the fall of the bodies of the saints by the debt of death, which can never fail. For just as life is diminished, so also it is increased. Nor is the hope of those who sleep wholly extinguished, as some think, but they have light in the darkness, like the moon. And the crown of twelve stars signifies the choir of the fathers according to birth in the flesh, from whom Christ was to take flesh.
3. Et visum est aliud signum in coelo: Ecce draco rubeus habens capita septem. Quod autem illum dicit coloris esse rubei, id est coccinei, operis fructus talem dedit ei colorem. Ab initio enim fuit (ut Dominus ait) homicida, et omne genus humanum non tam debito mortis, verum etiam variis gladiis obitibusque oppressit. Septem capita, septem reges Romanorum ex quibus et antichristus est, ut in priori diximus.
3. And another sign was seen in heaven: Behold a red dragon having seven heads. Now as to his saying that he is of red colour, that is, scarlet, the fruit of his work gave him such a colour. For he was from the beginning (as the Lord said) a murderer, and he has oppressed the whole human race not so much by the debt of death as also by various swords and deaths. The seven heads are seven kings of the Romans, of whom the Antichrist also is one, as we said earlier.
Et cornua decem. Decem reges in novissimo tempore hos eosdem dicit, ut plenius ibi tractabimus.
And ten horns. He says that these same are ten kings in the last time, as we shall treat more fully there.
4. Et cauda ejus habebat tertiam partem stellarum coeli, et misit illas in terram. Quod autem dicit draconis caudam traxisse tertiam partem stellarum coeli, bifariam hoc accipi potest; multi enim arbitrantur tertiam partem hominum credentium posse eum seducere. Sed quod verius intelligi debeat angelorum sibi subditorum cum adhuc princeps esset, cum descenderet constitutione sua, tertiam partem seduxisse: ergo quod superius dicebamus ait Apocalypsis.
4. And his tail held a third part of the stars of heaven, and cast them to the earth. Now as to his saying that the dragon's tail drew a third part of the stars of heaven, this can be taken in two ways; for many think that he is able to seduce a third part of believing men. But what ought more truly to be understood is that he seduced a third part of the angels subject to him while he was still a prince, when he came down from his own estate: so the Apocalypse says what we were saying above.
Et draco stetit in conspectu mulieris quae incipiebat parere, ut cum peperisset, filium ejus devoraret. Draco rufus stans et exoptans, ut cum peperisset filium, devoraret eum, diabolus est, Angelus refuga scilicet, qui hominum omnium interitum per mortem aequalem esse opinabatur: sed qui de semine natus non erat, nihil morti debebat, propter quod devorare eum non potuit, id est in morte detinere, nam tertia die resurrexit. Denique et priusquam pateretur tentare eum accessit tamquam hominem: sed cum non invenisset illum esse quem putabat, discessit ab illo usque ad tempus; unde heic dicitur:
And the dragon stood in the sight of the woman who was beginning to give birth, that when she had given birth he might devour her son. The red dragon, standing and longing that, when she had given birth to a son, he might devour him, is the devil, that is to say the fugitive Angel, who supposed that the destruction of all men through death was alike: but He Who was not born of seed owed nothing to death, for which reason he could not devour Him, that is, hold Him in death, for on the third day He rose again. Moreover, even before He suffered, he approached to tempt Him as a man: but when he had not found Him to be the one he supposed, he departed from Him until a time; whence it is said here:
5. Et peperit filium qui incipit regere omnes gentes in virga ferrea. Virga ferrea, gladius est persecutionis.
5. And she bore a son who begins to rule all nations with an iron rod. The iron rod is the sword of persecution.
Editors' notes and page, col. 336
Page
- running head: ICTORINI SCHOLIA 336 (left part of head cut off at image edge; presumably [V]ICTORINI SCHOLIA)
- marginal letters: A corona stellarum duodecim; B in tenebris lucem sicut luna; C pore hos eosdem dicit; D qui hominum omnium interitum
- old-edition numerals: (none)
- other: column begins mid-lemma (corona stellarum duodecim) continued from col. 335; damaged type in prophetarum, sumpsisse (s broken), significat, luna, chorum (stray mark over u), scilicet, read as normal; full-width heading COMMENTARIUS. near page foot not set (start of editors' Commentarius, set in later pass), likewise its line "tionis usum loquendi secutus."
Omnes vidi recessisse de locis suis. Hoc est, boni movebuntur persecutionem fugientes.
I saw that all had withdrawn from their places. That is, the good will be moved, fleeing persecution.
Et filius raptus est ad Deum et ad thronum ejus. Raptum ad solium Dei et nos legimus in Actis apostolorum, quemadmodum loquens cu⟨m⟩ discipulis raptus est in coelos.
And the son was caught up to God and to His throne. That He was caught up to the throne of God we also read in the Acts of the Apostles, how, while speaking with the disciples, He was caught up into the heavens.
6. Mulier autem fugit in solitudinem; et datae sunt illi duae alae aquilae magnae. Auxilium alarum magnae aquilae, donum scilicet prophetarum, Ecclesiam illam catholicam ex qua in novissimo tempore creditura sunt centum quadraginta quatuor millia hominum ad praedicationem Eliae; sed et caeterum populum vivum inveniri in adventu Domini, heic dicit. Et Dominus in Evangelio ait: Tunc qui in Judaea sunt, fugiant in montes (Luc., XXI, 21): id est, quotquot in Judaea fuerint collecti, eant ad illum locum quem paratum habent, et nutriantur ibi triennium et menses sex a facie diaboli.
6. But the woman fled into the wilderness; and there were given to her two wings of a great eagle. The help of the wings of the great eagle, namely the gift of the prophets: he says here [that it is] that catholic Church from which, in the last time, a hundred and forty-four thousand men are to believe at the preaching of Elijah; and also that the rest of the people are found living at the coming of the Lord. And the Lord says in the Gospel: Then let those who are in Judaea flee to the mountains (Luke 21:21): that is, as many as shall have been gathered together in Judaea, let them go to that place which they have prepared, and let them be nourished there for three years and six months from the face of the devil.
14. Alae duae magnae. Duo sunt prophetae, Elias et qui cum illo fuerit propheta.
14. Two great wings. They are two prophets, Elijah and the one who will be a prophet with him.
15. Et emisit serpens ex ore suo post mulierem aquam velut flumen, ut eam eo flumine auferret. Aquam quam emisit de ore suo serpens, jussu suo populum qui persequatur eam, significat.
15. And the serpent sent out of his mouth after the woman water like a river, that he might carry her away with that river. The water which the serpent sent out of his mouth signifies the people who by his command will pursue her.
16. Et adjuvit mulierem terra, et aperuit os suum, et absorbuit illud flumen quod draco emisit ex ore suo. Aperuisse os suum terram, et devorasse aquas, vindictam de praesentibus manifestat. Hanc igitur licet parturientem significet, postea partu edito fugientem ostendit; quia non uno tempore utraque sunt facta: Christus enim quod natus est scimus; sed tempora ⟨i⟩ntercessisse, ut illa aufugiat a facie serpentis, adhuc actum non esse. Deinde ait:
16. And the earth helped the woman, and opened its mouth, and swallowed up that river which the dragon sent out of his mouth. That the earth opened its mouth and devoured the waters shows the vengeance taken on those present. Therefore, although he signifies her as one in labour, afterwards, the birth having been accomplished, he shows her fleeing; because both things were not done at one time: for we know that Christ was born; but that the times have intervened in which she is to flee from the face of the serpent, this has not yet come to pass. Then he says:
7-9. Factum est praelium in coelo: Michael et angeli ejus pugnabant cum dracone, et draco praeliatus est et angeli ejus: et non valuerunt, nec inventus locus eorum amplius in coelo. Et projectus est draco ille magnus, serpens antiquus; projectus est in terram. Hoc est initium Antichristi. ante tamen oportet praedicare Eliam, et pacis tempora esse; ac postea consummatis triennio et sex mensibus in praedicatione Eliae, etiam jactari eum de coelo ubi habuerat potestatem ascendendi usque ad illud tempus: et angelos refugas universos, sic et Antichristum, de inferno suscitari, Paulus apostolus ait: Nisi prius venerit discessio, et apparuerit homo peccati, filius perditionis et adversarius, qui seelevavit super omne quod nominatur Deus, aut quod colitur (II Thess., II, 3, 4.).
7-9. A battle took place in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels: and they did not prevail, nor was their place found any more in heaven. And that great dragon was cast down, the ancient serpent; he was cast down onto the earth. This is the beginning of Antichrist. Yet before that, Elijah must preach, and there must be times of peace; and afterwards, when the three years and six months of the preaching of Elijah have been completed, he too is cast from heaven, where he had had the power of ascending up to that time: and all the rebel angels, and so too Antichrist, are raised up from hell; the apostle Paul says: Unless the falling away come first, and the man of sin appear, the son of perdition and the adversary, who has lifted himself up above all that is called God, or that is worshipped (2 Thess. 2:3–4).
EX CAPITE XIII.
From Chapter XIII.
1. Et vidi de mari ascendentem bestiam similem
1. And I saw a beast ascending from the sea, like
Editors' notes and page, col. 337
Footnotes
(1) ‹anchor: not visible in the page-foot images ("Septem capita septem montes sunt")› · call in col 337 or 338 (not visible)
(printed under page 171) (1) Septem capita septem montes sunt. Hoc ex cap. XVII, 9. sumptum est, usque eo, ubi iterum verba 13, capitis incipit interpretari, cum ait, Numerus enim hominis est : quæ verba mutare noluimus ob id quod interpres ipse dicit Spiritum sanctum non servare verborum ordinem, sed a postremis interdum ad prima interpretanda transire.
(1) "The seven heads are seven hills." This is taken from ch. 17:9, as far as the point where he again begins to interpret the words of chapter 13, when he says, "For it is the number of a man": we chose not to alter these words, because the interpreter himself says that the Holy Spirit does not keep the order of the words but sometimes passes from the last things to interpret the first.
(printed under page 171)
(2) ‹anchor: not visible in the page-foot images› · call in col 337 or 338 (not visible)
(printed under page 171) (2) Hoc ex cap. XVII, sumptum est. GALL.
(2) This is taken from ch. 17. GALLAND.
(printed under page 171) (3) Ait modo. Hic locus me diu torsit, cum fœde ( ni fallor) corruptus esset : eum tamen corrigere conatus sum, quod an consecutus sim, eruditiores homines judicabunt. In manuscripto ita legebatur : Ait modo cum ille advenerit, amputas loco octavo, quoniam in illa est consummatio. Octavo loco antichristum venturum dicit; nam octonario numero perfectio designatur, cum mundi finis advenerit, ideo addit : quoniam in illo est consummatio.
(3) "He says, 'now.'" This passage tormented me for a long time, since it was (unless I am mistaken) foully corrupted; yet I tried to correct it, and whether I succeeded, more learned men will judge. In the manuscript it read thus: "He says, now when he has come, you cut off in the eighth place, because in it is the consummation." He says that Antichrist will come in the eighth place; for by the number eight perfection is signified, when the end of the world has come; therefore he adds: "because in it is the consummation."
(printed under page 171) (4) Nunc redit ad cap. XIII. GALL.
(4) Now he returns to ch. 13. GALLAND.
(printed under page 171)
Page
- running head: 337 IN APOCALYPSIN B. JO (cut off at the image edge)
- marginal letters: A Omnes vidi recessisse de locis suis; B fuerint collecti, eant ad illum; C Christus enim quod natus est scimus; D adversarius, qui seelevavit super omne
- old-edition numerals: (none)
pardo. Regnum illius temporis Antichristi, cum varietate gentium et populum commixtum, significat.
a leopard. It signifies the kingdom of that time of the Antichrist, mingled with a variety of nations and peoples.
2. Pedes ejus tamquam ursi. Fortis et spurcissimae bestiae: pedes, duces ejus intelligendi sunt.
2. Its feet as of a bear. Of a strong and most foul beast: the feet are to be understood as its leaders.
Et os ejus tamquam leonem. Id est, ad sanguinem armatum os ejus, jussio illius est, et lingua quae ad nihilum aliud processura est, nisi ad sanguinem effundendum.
And its mouth as a lion. That is, its mouth armed for blood is his command, and a tongue that will go forth to nothing else but to the shedding of blood.
XVII, 9. Septem capita septem montes sunt, in quibus mulier sedet. Id est, civitas Romana.
17:9. The seven heads are seven mountains, on which the woman sits. That is, the Roman city.
10. Et reges septem sunt: quinque ceciderunt, unus est, et alius nondum venit; et cum venerit, brevi tempore erit. Intelligi oportet tempus quo scripta Apocalypsis edita est: quoniam tunc erat Caesar Domitianus; ante illum autem fuerat Titus frater illius, et Vespasianus, Otho, Vitellius et Galba. Isti sunt quinque qui ceciderunt. Unus exstat, sub quo scripta est Apocalypsis, Domitianus scilicet. Alius nondum venit, Nervam dicit: et cum venerit, brevi tempore erit, biennium enim non implevit.
10. And they are seven kings: five have fallen, one is, and the other has not yet come; and when he has come, he will be for a short time. One must understand the time at which the written Apocalypse was published: for at that time Domitian was Caesar; but before him had been Titus his brother, and Vespasian, Otho, Vitellius and Galba. These are the five who have fallen. One remains, under whom the Apocalypse was written, namely Domitian. The other has not yet come: he means Nerva; and when he has come, he will be for a short time, for he did not complete two years.
11. Et bestia quam vidisti, de septem est. Quoniam ante istos reges, Nero regnavit.
11. And the beast which you saw is of the seven. Because before these kings Nero reigned.
Et octava est. Ait modo: cum illa advenerit, computa locum octavum, quoniam in illo est consummatio, adjecit.
And it is the eighth. He says now: when it has come, count the eighth place, since in it is the consummation, he added.
Et in interitum vadet. Nam decem Reges accepisse regalem potestatem, cum ille moverit ab Oriente, ait: Mittetur ab urbe Roma cum exercitibus suis. Et cornua decem et decem diademata Daniel ostendit. Et tria eradicari de prioribus, hoc est, tres duces primarios ab Antichristo interfici. Caeteros septem dare illi honorem, et consilium, et potestatem, de quibus ait:
And it goes into destruction. For he says that the ten kings have received royal power when he has moved from the East: he will be sent from the city of Rome with his armies. And Daniel showed the ten horns and the ten diadems. And three are uprooted from the former ones, that is, three chief leaders are killed by the Antichrist. The remaining seven give him honour, and counsel, and power, of whom he says:
16. Hi odient meretricem, urbem scilicet, et carnes ejus comburent igni. Unum autem de capitibus quasi occisum in mortem, et plagam mortis ejus curatam, Neronem dicit. Constat enim, dum insequeretur eum equitatus missus a senatu, ipsum sibi gulam succidisse. Hunc ergo suscitatum Deus mittet regem dignum, sed dignum qualem meruerunt Judaei. Et quoniam aliud nomen habiturus est, aliud etiam instituturus, ut sic cum tamquam Christum excipiant Judaei, ait Daniel (Dan., XI, 37), Desideria mulierum non cognoscet, cum prius fuerit impurissimus, et nullum Deum patrum suorum cognoscet. Non enim seducere poterit populum circumcisionis, nisi legis sit judicator. Denique et sanctos non ad idola colenda revocaturus est, sed ad circumcisionem suscipiendam, et si quos potuerit seducere; ita enim faciet sibi, ut Christus ab eis appelletur. De inferno autem illum resurgere,
16. These will hate the harlot, namely the city, and will burn her flesh with fire. But one of the heads, as it were slain unto death, and its deadly wound healed, he says is Nero. For it is established that, while cavalry sent by the senate was pursuing him, he cut his own throat. Him, therefore, raised up, God will send as a worthy king, but worthy such as the Jews have deserved. And since he is to have another name and is also to institute another order, so that the Jews may thus receive him as Christ, Daniel says (Dan. 11:37): He will not know the desires of women, though before he had been most impure, and he will know no God of his fathers. For he will not be able to seduce the people of the circumcision unless he is a judge of the law. Finally he will call back even the saints, not to worshipping idols, but to undertaking circumcision, if he can seduce any; for thus he will contrive for himself that he be called Christ by them. But that he rises from the underworld,
Editors' notes and page, col. 338
Footnotes
(3) ‹anchor: Ait modo› · call in col 338
(printed under page 171)
(4) ‹anchor: De inferno autem› · call in col 338
(printed under page 171)
Page
- running head: [IN APOC]ALYPSIN B. JOANNIS. (cropped at left edge in the image)
- marginal letters: A pardo. Regnum illius temporis; B et Vespasianus, Otho; C primarios ab Antichristo; D lum circumcisionis, nisi legis
- old-edition numerals: (none)
superius diximus verbo Esaiae, Aqua nutriet illum, et infernus auxit illum; qui tamen licet et nomine immutato et actu immutato veniat, ait Spiritus :
we said above in the word of Isaiah, Water will nourish him, and the underworld has increased him; who, however, although he comes with his name changed and his action changed, the Spirit says:
XIII, 18. Numerus ejus nomen hominis est, et numerus ejus sexcenti sexaginta sex. Sicut ex litteris graecis computum habent, sic in compluribus τειταν inveniuntur. τειταν enim hunc numerum habet, quem gentiles Solem Phaebumque appellant, computaturque graece sic : τ trecenti, ε quinque, ι decem, τ trecenti, α unum, ν quinquaginta; qui simul ducti fiunt sexcenti sexaginta sex : quantum enim attinet ad litteras graecas, hunc numerum nomenque explent : quod nomen si velis in latinum convertere, intelligitur per antiphrasin DICLVX; quae litterae hoc modo computantur : D quippe quingenti figurat, I unum, C centum, L quinquaginta, V quinque, X decem; quod computatis litteris facit similiter sexcenti sexaginta sex, id est quod graece sonat τειταν, nempe id quod latine dicitur DICLVX, quo nomine per antiphrasin expresso intelligimus antichristum, qui cum a luce superna abscissus sit et ea privatus, transfigurat tamen se in angelum lucis, audens sese dicere lucem. Item invenimus in quodam codice graeco αντεμος : quibus computatis litteris invenies numerum ut supra, α unum, ν quinquaginta, τ trecenti, ε quinque, μ quadraginta, ο septuaginta, ς ducenti; quae simul sexcenti sexaginta sex secundum graecos faciunt. Item aliud ejus nomen gothice quod per se liquebit, id est γενσήρικος, quod eodem modo graecis litteris computabis, γ tres, ε quinque, ν quinquaginta, σ ducenti, η octo, ρ centum, ι decem, κ vigenti, ο septuaginta, ς item ducenti; quae ut supra dictum est sexcenti sexaginta sex faciunt.
13:18. His number is the name of a man, and his number is six hundred and sixty-six. Just as they have the reckoning from Greek letters, so in a great many [instances] τειταν is found. For τειταν has this number, he whom the Gentiles call the Sun and Phoebus, and it is reckoned in Greek thus: τ three hundred, ε five, ι ten, τ three hundred, α one, ν fifty; which taken together make six hundred and sixty-six: for as far as the Greek letters are concerned, they fill out this number and name: and if you wish to turn this name into Latin, it is understood by antiphrasis as DICLVX; which letters are reckoned in this way: D indeed represents five hundred, I one, C a hundred, L fifty, V five, X ten; and when the letters are reckoned this likewise makes six hundred and sixty-six, that is, what τειταν sounds in Greek, namely what is called DICLVX in Latin; by this name, expressed by antiphrasis, we understand the Antichrist, who, though he has been cut off from the light on high and deprived of it, nevertheless transforms himself into an angel of light, daring to call himself light. Likewise we find in a certain Greek codex αντεμος: when its letters are reckoned you will find the number as above, α one, ν fifty, τ three hundred, ε five, μ forty, ο seventy, ς two hundred; which together make six hundred and sixty-six according to the Greeks. Likewise another name of his, in Gothic, which will be clear of itself, that is γενσήρικος, which you will reckon in the same way with Greek letters, γ three, ε five, ν fifty, σ two hundred, η eight, ρ a hundred, ι ten, κ twenty, ο seventy, ς likewise two hundred; which, as was said above, make six hundred and sixty-six.
11. Et vidi aliam bestiam ascendentem de terra. Magnum falsumque prophetam dicit, qui facturus est signa et portenta, et mendacia ante illum in conspectu hominum.
11. And I saw another beast coming up from the earth. He speaks of the great and false prophet, who is to perform signs and portents, and lies before him in the sight of men.
Et habebat cornua duo similia agno, id est speciem intus hominis, et loquebatur quasi draco. Loquitur autem diabolus malitia plenus; haec enim facturus est in conspectu hominum, ut et mortui videantur resurgere.
And it had two horns like a lamb, that is, the appearance within of a man, and it spoke like a dragon. Now it is the devil, full of malice, who speaks; for he is to do these things in the sight of men, so that even the dead may seem to rise again.
13. Et ignem de coelo descendere faciet in conspectu hominum. Sed (ut dixi etiam) in conspectu hominum. Haec magi per angelos refugas et usque hodie faciunt. Faciet et ut imago aurea Antichristi in templo Hierosolymis ponatur. Et intret angelus refuga, et inde voces et sortes reddat : faciet etiam hoc ipse, ut accipiant
13. And he will make fire come down from heaven in the sight of men. But (as I have also said) in the sight of men. These things magicians do even to this day through fugitive angels. He will also bring it about that a golden image of the Antichrist is set up in the temple at Jerusalem, and that a fugitive angel enters it and from there gives forth utterances and oracles: he will also do this himself, so that they may receive
Editors' notes and page, col. 339
Footnotes
(1) ‹anchor: not visible in the page-foot images ("TEITAN")› · call in col 339 (not visible)
(printed under page 172) (1) TEITAN. Imitatur heic Victorinus Irenæum, contr. Hæres., lib., V, c. 30, § 3, vel, si mavis, Hippolytum ejus discipulum, Demonstr. de Chr. et Antichr., c. L. Videsis quæ annotabamus ad citatum locum Hippolyti, tom. II Bibl. Patrum, pag. 455. Ad subsequentem autem vocem DICLVX quod attinet, vix dubito quin eam sumpserit a nostro Victorino Nicolaus Liranus in suis Postill. perpet. ad Apoc., XIII, 18. Qua de re consulendus Bossuetius, doctissimus Meldensis episcopus, sur l'Apoc. XIII, 18. Hinc patet minus provide heic argui sanctum Patrem nostrum a Millanio. GAL.
(1) TEITAN. Here Victorinus imitates Irenaeus, Against Heresies, book 5, ch. 30, § 3, or, if you prefer, Hippolytus his disciple, Demonstration concerning Christ and Antichrist, ch. 50. See what we noted on the cited passage of Hippolytus, vol. 2 of the Bibliotheca Patrum, p. 455. As for the following word DICLVX, I hardly doubt that Nicholas of Lyra took it from our Victorinus in his Postillae perpetuae on Apoc. 13:18. On this, consult Bossuet, the most learned bishop of Meaux, "sur l'Apocalypse" 13:18. Hence it is clear that our holy Father is here censured by Millanius with too little foresight. GALLAND.
(printed under page 172)
(2) ‹anchor: not visible in the page-foot images ("DICLVX")› · call in col 339 (not visible)
(printed under page 172) (2) DICLVX. Hujusmodi deductio seu tralatio nominis arguit hominem istum humanioris ac politioris litteraturæ plane inscium fuisse. Usque eo enim inepta visa est, et viro docto indigna hæc interpretatio, ut plane suspicari libuerit eam in margine ab imperito aliquo ascriptam potius, quam alii postea imperitiores commentario attexuerint, quam ab auctore traditam fuisse.
(2) DICLVX. A derivation or transfer of the name of this kind shows that this man was wholly ignorant of humane and polished letters. For this interpretation seemed so inept, and so unworthy of a learned man, that one might well suspect it was written in the margin by some unskilled person, which others still more unskilled afterwards wove into the commentary, rather than that it was handed down by the author.
(printed under page 172)
(3) ‹anchor: not visible in the page-foot images ("D quippe quingenti")› · call in col 339 (not visible)
(printed under page 172) (3) D quippe quingenti. Ut heic, ita mox locis aliquot rectus pro quarto casu manet : frigida sane est, et levis meo judicio interpretatio; quam tamen ipsam eruditiorum judicio castigandam relinquere, quam de ea audacter quidquam statuere maluimus.
(3) "D, that is, five hundred." As here, so presently in some places, the nominative stands for the accusative. The interpretation is indeed frigid and, in my judgement, trivial; yet we have preferred to leave it to be corrected by the judgement of more learned men rather than boldly decide anything about it.
(printed under page 172)
Page
- running head: 339 S. VICTORINI SC[...] (cut off at the image edge)
- marginal letters: A superius diximus verbo Esaiae; B centum, L quinquaginta, V quinque; C octo, ρ centum, ι decem; D Faciet et ut imago aurea Antichristi
- old-edition numerals: (none)
servi et liberi notam in frontibus aut in manibus dextris numerum nominis ejus, ne quis emat vel vendat. Aspernationem Dei et exacerbationem Daniel ante praedixerat (Dan., XI, 45). Et statuet, inquit, templum suum inter Samariam, super montem inclytum et sanctum, id est Hierosolymis, imaginem, sicut fecerat Nabuchodonosor. Tunc heic substituit, modo autem heic recolit, quod Dominus admonens Ecclesias suas de novissimis temporibus et periculis ait: Cum autem videritis aspernationem quae dicta est per Danielem prophetam, stantem in loco sancto, qui legit intelligat (Matth., XXIV, 15; Dan., IX, 27). Aspernatio dicitur quando exasperatur Deus, eo quod idola pro Deo colantur, vel cum dogma haereticorum introducitur in ecclesiis. Aversio autem quod stabiles homines signis falsis et portentis seducti avertantur de salute.
slaves and free, a mark on their foreheads or on their right hands, the number of his name, so that no one may buy or sell. Daniel had foretold beforehand the spurning of God and the provoking [of Him] (Dan. 11:45). And he will set up, he says, his temple between Samaria, upon the renowned and holy mountain, that is, at Jerusalem, an image, as Nebuchadnezzar had made. Then he set it down there, but now here he recalls what the Lord, warning His Churches about the last times and their perils, says: But when you see the spurning which was spoken of through Daniel the prophet, standing in the holy place, let him who reads understand (Matt. 24:15; Dan. 9:27). It is called a spurning when God is exasperated, because idols are worshipped in place of God, or when the dogma of heretics is brought into the churches. A turning away, moreover, [is] when steadfast men, led astray by false signs and portents, are turned away from salvation.
EX CAPITE XIV.
From Chapter 14.
6. Et vidi angelum volantem per medium coelum. Angelum volantem per medium coelum, quem dicit se vidisse, jam superius tractavimus eumdem Heliam esse; qui anticipat praedicatione sua regnum Antichristi.
6. And I saw an angel flying through the midst of heaven. The angel flying through the midst of heaven, whom he says he saw, we have already discussed above as being the same as Elijah, who by his preaching goes before the reign of Antichrist.
8. Et alius angelus sequens illum. Alium angelum sequentem, eumdemque comitem praedicationis ipsius dicit prophetam. Quod autem ait:
8. And another angel following him. By another angel following, who is also the companion of his preaching, he means a prophet. But as to what he says:
15. Mitte falcem tuam acutam, et vindemia botros vineae. De gentibus perituris significat in adventu Domini. Et quidem pluribus speciebus hoc illud ostendit; sicut in messes aridas, et semen in adventum Domini, et consummationem mundi, et regnum Christi, et apparitionem regni beatorum futuram.
15. Put in your sharp sickle, and gather the clusters of the vine. He signifies the nations that are to perish at the coming of the Lord. And indeed he shows this same thing under several figures: as in the dry harvests, and the seed, for the coming of the Lord, and the consummation of the world, and the kingdom of Christ, and the appearing of the kingdom of the blessed that is to come.
19, 20. Et misit angelus falcem, et vindemiavit vineam terrae, et misit in torcular irae Dei: et calcatum est torcular furoris extra civitatem. Quod dicit, missum in torcular irae Dei, et calcatum extra civitatem; calcatio torcularis, retributio est peccatoris.
19, 20. And the angel put in his sickle, and gathered the vintage of the vine of the earth, and cast it into the winepress of the wrath of God; and the winepress of fury was trodden outside the city. As to his saying that it was cast into the winepress of the wrath of God and trodden outside the city: the treading of the winepress is the requital of the sinner.
Et exivit sanguis de torculari usque ad frenos equorum. Exiet ultio sanguinis effusi, sicut ante praedictum est: In sanguine peccasti, et sanguis te persequetur (Ezech., XXXV, 6).
And blood went out from the winepress up to the bridles of the horses. Vengeance for the blood poured out will go forth, as was foretold before: In blood you have sinned, and blood shall pursue you (Ezek. 35:6).
Per stadia mille sexcenta. Id est, per omnes mundi quatuor partes; quaternitas enim est conquaternata, sicut in quatuor faciebus et quadriformibus, et rotis quadratis: quater enim quadragies mille sexcenti sunt. Eamdem repetens persecutionem Apocalypsis dicit.
For one thousand six hundred furlongs. That is, through all four parts of the world; for it is a fourfoldness made fourfold, as in the four faces and the four-formed [creatures], and the square wheels: for four times forty times are one thousand six hundred. The Apocalypse speaks of this, repeating the same persecution.
Editors' notes and page, col. 340
Page
- running head: VICTORINI SCHOLIA
- marginal letters: A piant servi et liberi; B homines signis falsis; C dit; sicut in messes; D quadratis : quater enim
- old-edition numerals: (none)
- other: column begins with the fragment "piant" (of accipiant) broken from col. 339; worn type read as aspernationem (looks like "dspernationem"), Heliam (looks like "Hellam"), seducti, avertantur, Matth., Dan.; "quater quadragies mille sexcenti" rendered literally as printed (arithmetic as printed); Exiet set as printed; Commentarius at page foot not set
EX CAPITE XV.
From Chapter XV.
1. Et vidi aliud signum magnum et mirabile, angelos septem, habentes plagas septem novissimas: quia in ipsis consummata est indignatio Dei. Semper enim ira Dei percutit populum contumacem septem plagis; id est perfecte, ut in Levitico dicit (Levit., XXVI, 21): quae in ultimo futurae sunt, cum Ecclesia de medio exierit.
1. And I saw another sign, great and wonderful, seven angels having the seven last plagues: for in them the indignation of God is consummated. For the wrath of God always strikes a contumacious people with seven plagues, that is, perfectly, as it says in Leviticus (Lev. 26:21); and these will come about in the last time, when the Church has gone out from the midst.
2. Stantes supra mare vitreum, habentes citharas. Id est, super baptismum suum stabiliter in fide constitisse, et confessionem in ore suam habentes, exsultaturos in regno coram Deo. Sed ad proposita revertamur.
2. Standing upon the sea of glass, having harps. That is, that they have stood firmly in the faith upon their baptism, and, having their confession in their mouth, will exult in the kingdom before God. But let us return to the matters set before us.
EX CAPITE XVII.
From Chapter XVII.
1, 6. Venit unus e septem angelis qui habent septem pateras, et locutus est mecum dicens: Veni ostendam tibi judicium meretricis illius magnae, quae sedet super aquas multas. Et vidi mulierem ebriam de sanguine sanctorum et sanguine martyrum. Decreta senatus illius semper sunt consummata in omnes, contra verae fidei praedicationem. Et nunc jam, jacta indulgentia, etiam ipse dedit decretum in universis gentibus.
1, 6. There came one of the seven angels who have the seven bowls, and he spoke with me, saying: Come, I will show you the judgement of that great harlot, who sits upon many waters. And I saw a woman drunk with the blood of the saints and with the blood of the martyrs. The decrees of that senate are always carried out against all, against the preaching of the true faith. And now already, an indulgence having been cast forth, he himself too has issued a decree among all the nations.
3. Et vidi ipsam mulierem sedentem super bestiam coccineam, plenam nominibus blasphemiae. Sedere autem super bestiam rubeam auctorem homicidiorum, diaboli imago est, ubi etiam de captivitate ejus, de qua pertractavimus. Memini hanc quidem Babylonem propter confusionem dici et in Apocalypsi, et in Esaia; et Ezechiel Sodomam nominavit. Denique si compares quae contra Sodomam dicta sunt, et quae Esaias contra Babylonem dicit, quaeque Apocalypsis, unum esse omnia invenies
3. And I saw the woman herself sitting upon a scarlet beast, full of names of blasphemy. Now to sit upon a red beast, the author of murders, is an image of the devil, where also [it speaks] of his captivity, concerning which we have treated at length. I remember that this Babylon is so called because of confusion both in the Apocalypse and in Isaiah; and Ezekiel named it Sodom. In short, if you compare the things that are said against Sodom, and what Isaiah says against Babylon, and what the Apocalypse [says], you will find that all are one
EX CAPITE XIX.
From Chapter XIX.
11. Et vidi coelum apertum: et ecce equus albus, et qui sedebat super eum, vocabatur Fidelis et Verax. Equus et sedens super eum Dominum nostrum cum exercitu coelesti advenientem ad regnum ostendit. A mari etenim Aquilonis quod est Arabicum usque ad mare Phoenicis et usque ad fines terrae majores partes has in adventu Domini Jesu mandaturi sunt, et omnes animae gentium congregabuntur ad judicium.
11. And I saw heaven opened: and behold a white horse, and He Who sat upon it was called Faithful and True. The horse and He Who sits upon it show our Lord coming to the kingdom with the heavenly army. For from the sea of the North, which is the Arabian, as far as the sea of Phoenicia and as far as the ends of the earth, they will command these greater parts at the coming of the Lord Jesus, and all the souls of the nations will be gathered to judgement.
EX CAPITE XX.
From Chapter XX.
1-3. Et vidi angelum descendentem de coelo, habentem clavem abyssi, et catenam in manu sua. Et tenuit draconem, illum serpentem antiquum qui cognominatus est diabolus et satanas, et alligavit illum mille annis: et misit illum in abyssum, et clausit, et signavit super eum, ut non seduceret etiam gentes, donec finiantur mille anni. Post haec oportet eum solvi brevi tempore. Illi anni in quibus alligatus est Satanas, isti sunt in adventu primo Christi usque ad terminum saeculi;
1-3. And I saw an angel coming down from heaven, having the key of the abyss, and a chain in his hand. And he seized the dragon, that ancient serpent who is surnamed the devil and Satan, and bound him for a thousand years: and he cast him into the abyss, and shut [it], and set a seal over him, that he might not seduce the nations any longer, until the thousand years are finished. After these things he must be loosed for a short time. Those years in which Satan is bound are these: at the first coming of Christ up to the end of the age;
Editors' notes and page, col. 341
Footnotes
(1) ‹anchor: Domini Jesu› · call in col 341
(printed under page 173) (1) In adventu Domini Jesu mandaturi. Quid si mundaturi legas, unius tantum litteræ mutatione? Neque nos ullum magis proprium quod affinitate syllabarum cum iis quæ subinde sequuntur cohæreret, verbum invenire potuimus.
(1) "Who are to give command at the coming of the Lord Jesus." What if you read "mundaturi" [who are to cleanse], by changing only one letter? Nor could we find any more fitting word that would agree, by kinship of syllables, with what follows immediately after.
(printed under page 173) (2) mille annorum regnum. Ego hunc locum, nisi (continues)
(2) "The reign of a thousand years." This passage, unless (continues)
(printed under page 173)
Page
- running head: 341 IN APOCALYPSIN B. JO[...] (cut off at image edge)
- marginal letters: A ‹EX CAPITE XV.›; B ‹aquas multas. Et vidi mulierem›; C ‹Esaia; et Ezechiel Sodomam›; D ‹1-3. Et vidi angelum descendentem›
- old-edition numerals: (none)
mille autem dicti, eo loquendi modo quo pars significatur a toto sicut est illud: Verbi, quod mandavit in mille generationes (Psal. CIV, 8): cum non sunt mille. Quod autem ait, et misit illum in abyssum, hoc inquit, quia diabolus exclusus a credentium cordibus, coepit impios possidere, in quorum quotidie caecis cordibus, tamquam in abyssi profundo inclusus est. Et clausit, inquit, et signavit super eum ut non seduceret gentes donec finiantur mille anni. Clausit super eum dictum est, id est interdixit atque cohibuit, ne seducat pertinentes ad Christum. Signavit autem super eum, quia occultum est qui pertineant ad partem diaboli, et qui ad Christi. Nam et qui videntur stare, nescimus si casuri sint; et qui jacent, si surgant incertum est. Quod autem ait ligatum atque inclusum illum, ut non seducat gentes: gentes Ecclesiam significant ex quibus ipsa constat, quas seductas ante tenebat, donec finiantur, inquit, mille anni, id est quod reliquum est de sexto die, scilicet de sexta aetate, quae constat mille annis. Post haec oportet eum solvi brevi tempore. Breve tempus tres annos et sex menses significat, quibus totis viribus se ulturus est diabolus sub Antichristo adversus Ecclesiam. Deinde post dicit, quod solvendus erit diabolus, et seducturus gentes toto orbe terrarum, et attrahet bellum adversus Ecclesiam, quorum hostium numerus erit ut arena maris.
but they are called a thousand by that manner of speaking whereby a part is signified by the whole, as is that saying: Of the word which He commanded unto a thousand generations (Ps. 104:8), although they are not a thousand. And as to his saying, and he sent him into the abyss, this, he says, means that the devil, shut out from the hearts of believers, began to possess the ungodly, in whose hearts, blinded daily, he is shut up as in the depth of the abyss. And he shut, he says, and sealed over him, that he should not lead the nations astray until the thousand years are ended. He shut over him is said, that is, he forbade and restrained him, lest he lead astray those who belong to Christ. And he sealed over him, because it is hidden who belong to the devil's part and who to Christ's. For even of those who seem to stand, we do not know whether they will fall; and of those who lie fallen, whether they will rise is uncertain. And as to his saying that he is bound and shut up, so that he may not lead the nations astray: the nations signify the Church, since the Church itself is made up of them, which he formerly held led astray, until, he says, the thousand years are ended, that is, what remains of the sixth day, namely of the sixth age, which consists of a thousand years. After these things he must be loosed for a short time. The short time signifies three years and six months, during which the devil will avenge himself with all his strength under Antichrist against the Church. Then he says after this that the devil will be loosed, and will lead the nations astray in the whole world, and will draw on war against the Church, and the number of these enemies will be as the sand of the sea.
4, 5. Et vidi sedes et sedentes super eas, et judicium datum est illis: et animas occisorum propter testimonium Jesu, et propter verbum Dei, et qui non adoraverunt bestiam nec imaginem ejus, neque acceperunt scriptionem in frontem aut in manum suam, et regnaverunt cum Jesu mille annis: reliqui eorum non revixerunt, donec finiantur mille anni. Haec resurrectio prima est. Duae sunt resurrectiones: sed prima resurrectio nunc est animarum per fidem, quae non permittit homines transire ad mortem secundam. De hac resurrectione dicit Apostolus: Si resurrexistis cum Christo, quae sursum sunt quaerite (Coloss. III, 1).
4, 5. And I saw seats and those sitting upon them, and judgement was given to them: and the souls of those slain for the testimony of Jesus and for the word of God, and who did not worship the beast nor its image, nor received the writing on their forehead or on their hand, and they reigned with Jesus a thousand years: the rest of them did not live again until the thousand years are ended. This is the first resurrection. There are two resurrections: but the first resurrection is now, that of souls through faith, which does not allow men to pass over to the second death. Of this resurrection the Apostle says: If you have risen with Christ, seek the things that are above (Col. 3:1).
6. Beatus et sanctus qui habet in hac resurrectione partem: in istis secunda mors non habebit potestatem, sed erunt sacerdotes Dei et Christi, et regnabunt cum eo mille annis. Mille annorum regnum non arbitror esse aeternum; aut si ita sentiendum est, completis annis mille regnare desinunt; sed ut mei sensus capacitas sentit, proferam. Denarius numerus decalogum significat, et centenarius virginitatis coronam ostendit: qui enim virginitatis integrum servaverit propositum, et decalogi praecepta impleverit fideliter, et feros mores vel impuras cogitationes intra cordis cubiculum jugulaverit, ne dominentur ei, iste est verus sacerdos Christi, et millenarium numerum perficiens integre creditur regnare cum Christo, et recte apud eum ligatus est
6. Blessed and holy is he who has a part in this resurrection: over these the second death will have no power, but they will be priests of God and of Christ, and will reign with Him a thousand years. The kingdom of a thousand years I do not judge to be eternal; or if it is to be so understood, they cease to reign when the thousand years are completed; but I will set forth what the capacity of my understanding perceives. The number ten signifies the Decalogue, and the number one hundred shows the crown of virginity: for whoever has kept the purpose of virginity whole, and has faithfully fulfilled the precepts of the Decalogue, and has slain fierce habits or impure thoughts within the chamber of the heart, so that they may not have dominion over him, he is the true priest of Christ, and, completing the thousandfold number wholly, he is believed to reign with Christ, and rightly in his case has been bound
Editors' notes and page, col. 342
Footnotes
(2) ‹anchor: Mille annorum› · call in col 342
(printed under page 173)
Page
- running head: [IN APOC]ALYPSIN B. JOANNIS. 342 (left part cut off at image edge)
- marginal letters: A mille autem dicti; B ait ligatum atque inclusum; C Jesu, et propter verbum Dei; D completis annis mille regnare
- old-edition numerals: (none)
ligatus est diabolus. Qui vero vitiis et dogmatibus haereticorum irretitus est, in eo solutus est diabolus. Sed quia completis mille annis dicit eum solvi, et completo perfectorum sanctorum numero in quibus corpore et corde virginitatis decus est regni adveniendi abominandi adventu, multi ab eo amore terrenorum seducti supplantabuntur, et simul cum eo igneum ingredientur stagnum.
the devil has been bound. But whoever has been ensnared by the vices and doctrines of the heretics, in him the devil has been loosed. But since he says that he is loosed when the thousand years are completed, and when the number of the perfect saints is completed, in whom in body and heart is the glory of virginity, of the kingdom to come, at the coming of the abominable one many, led astray by him through love of earthly things, will be overthrown, and together with him will enter the fiery pool.
8-10. Et ascenderunt super terrae latitudinem, et cinxerunt castra sanctorum, et dilectam civitatem: et descendit ignis de coelo a Deo, et comedit eos; et diabolus qui seducebat eos, missus est in stagnum ignis et sulphuris, ubi et bestia et pseudopropheta cruciabuntur die ac nocte in saecula saeculorum. Hoc jam ad judicium novissimum pertinet, et post modicum tellus reddita est sancta, utique in qua dudum quieverant corpora virginea: cum immortali rege aeternum suscipient regnum, qui non solum corpore virgines, sed et lingua et cogitatione pariter inviolabiliter se a nequitia tutaverunt, quos exsultaturos cum Agno demonstrat permanere.
8-10. And they went up over the breadth of the earth, and surrounded the camp of the saints and the beloved city: and fire came down from heaven from God and devoured them; and the devil who was leading them astray was sent into the pool of fire and sulphur, where both the beast and the false prophet will be tormented day and night for ages of ages. This now pertains to the last judgement, and after a little while the earth has been rendered holy, the earth namely in which virginal bodies had long rested: with the immortal King they will receive an eternal kingdom, they who, virgins not only in body but also in tongue and thought alike, have guarded themselves inviolably from wickedness; and he shows that they remain, to exult with the Lamb.
EX CAPITE XXI ET XXII.
From Chapters 21 and 22.
16. Et civitas in quadro posita est. Civitatem quam dicit quadratam, auro et pretiosis resplendere lapidibus, et plateam sanctam, et flumen per medium, et lignum vitae ex utraque parte faciens fructus duodecim per duodecim menses, et solis lumen ibi non esse, quia Agnus est lux ejus; et portas ejus de singulis margaritis, ternas portas ex quatuor partibus, et claudi non posse. Civitatem inquam quadratam sanctorum adunatam turbam ostendit, in quibus nullo modo fides fluctuare potuit. Sicut Noe praecipitur (Gen. VI, 14), ut ex quadratis lignis faceret arcam, quae diluvii posset impetus ferre, pretiosos lapides qui fluctuare non possunt in persecutione sanctos viros ostendit, qui nec tempestate persecutorum moveri, nec impetu pluviae
16. And the city is set foursquare. The city, which he says is square, [he says] shines with gold and precious stones, and [he speaks of] a holy street, and a river through the middle, and the tree of life on either side bearing twelve fruits through twelve months, and that the light of the sun is not there, because the Lamb is its light; and that its gates are each of a single pearl, three gates on each of four sides, and that they cannot be shut. By the square city, I say, he shows the united multitude of the saints, in whom faith could in no way waver. Just as Noah is commanded (Gen. 6:14) to make the ark out of squared timbers, which could bear the onslaughts of the flood, by the precious stones, which cannot waver in persecution, he shows the holy men, who [could] be moved neither by the storm of the persecutors nor by the onslaught of rain
a vera fide dissolvi potuerunt; propterea auro mundo sociantur, ex quibus regis magni civitas decoratur. Plateae vero eorum ostendunt corda ab omnibus mundata sordibus, perspicua luce fulgida, ut merito in iis deambulet Dominus. Flumen vitae, spiritualis doctrinae per mentes fidelium currere gratiam, et multiplicia odorum germinasse virentia ostendit. Lignum vitae ex utraque ripa, Christi secundum carnem ostendit adventum; qui ab uno ligno crucis vitam suscipientes, populos fame consumptos verbi Dei praedicatione satiavit. Et quia dicit in civitate solem non esse necessarium, evidenter ostendit creatorem lumen immaculatum fulgere in medio ejus, cujus splendorem nullus potuerit sensus cogitare nec lingua proloqui. Quod ex quatuor partibus portas dicit ternas esse positas ex singulis margaritis, quatuor arbitror esse virtutes, videlicet prudentiam, fortitudinem, justitiam, temperantiam, quae invicem sibi haerent. Et dum mutuo miscentur, duodenarium efficiunt numerum. Portas vero duodecim, Apostolorum esse credimus numerum, qui in quatuor virtutibus ut pretiosae margaritae fulgentibus, inter sanctos lumen doctrinae suae manifestantes civitatem coelestem ingredi faciunt; ut de conversatione eorum, angelorum laetetur chorus. Non posse autem claudi portas, evidenter ostenditur nulla contradicentium tempestate apostolorum doctrinam separari a rectitudine, etiamsi fluctus gentium, et haereticorum vanae superstitiones contra fidem eorum veram insurrexerint: superati, ut spumae dissolventur, quia petra Christus est, a quo et per quem Ecclesia fundatur. Ideoque nullis fluctibus insanientium hominum superatur. Ergo audiendi non sunt qui mille annorum regnum terrenum esse corfirmant, qui cum Cerintho haeretico sentiunt. Nam regnum Christi nunc est sempiternum in sanctis, cum fuerit gloria post resurrectionem manifestata sanctorum.
could be loosened from the true faith; therefore they are joined to pure gold, by which the city of the great King is adorned. And their streets show hearts cleansed of all filth, shining with clear light, so that the Lord may rightly walk about in them. The river of life shows that the grace of spiritual doctrine runs through the minds of the faithful, and that the manifold green growths of fragrances have sprung up. The tree of life on either bank shows the coming of Christ according to the flesh; Who satisfied with the preaching of the word of God the peoples consumed by hunger, who receive life from the one wood of the cross. And because he says that in the city there is no need of the sun, he plainly shows that the Creator, an unstained light, shines in the midst of it, Whose splendour no sense could conceive nor tongue utter. As for his saying that on the four sides gates are set, three apiece, each of a single pearl, I judge these to be the four virtues, namely prudence, fortitude, justice, temperance, which cleave to one another. And when they are mingled with each other, they make the number twelve. But the twelve gates we believe to be the number of the Apostles, who, shining in the four virtues like precious pearls, manifesting among the saints the light of their teaching, cause [men] to enter the heavenly city; so that the choir of angels may rejoice at their manner of life. That the gates cannot be shut plainly shows that by no storm of gainsayers is the teaching of the apostles separated from uprightness, even if the waves of the nations and the vain superstitions of heretics should rise up against their true faith: overcome, they will be dissolved like foam, because the rock is Christ, from Whom and through Whom the Church is founded. And therefore it is overcome by no waves of raging men. Therefore those are not to be listened to who affirm that the reign of a thousand years is earthly, who think with Cerinthus the heretic. For the kingdom of Christ is now everlasting in the saints, when the glory of the saints shall have been made manifest after the resurrection.
Editors' notes and page, col. 343
Footnotes
(1) ‹anchor: not visible in the page-foot images ("Adveniendi")› · call in col 343 or 344 (not visible)
(printed under page 174) (1) Adveniendi. Venturi, seu adveniente, opinor legi oportere.
(1) "Adveniendi" [of coming]. I think "venturi" [of the one who is to come] or "adveniente" [when he comes] should be read.
(printed under page 174)
(2) ‹anchor: not visible in the page-foot images ("Tutaverunt")› · call in col 343 or 344 (not visible)
(printed under page 174) (2) Tutaverunt. Pro tutati sunt positum esse existimo. Nos cum meliorem lectionem non haberemus, quam in veteri exemplari invenimus, etiam si minime nobis illa probaretur, reliquimus, ut eruditiores aut conjecturam nostram reciperent, aut locum ipsi suo arbitrio inquinatum castigarent. Obsoleta verba mutare nolui, ut ab antiquo codice quam minime possem declinarem. Ego in his annotationibus quæ tuto castigare potui, bona fide præstiti : neque sum, si quis opinionem meam improbaverit, continuo illi succensurus, tantum ille meliorem certioremque afferat; quam tantum abest ut rejiciam, ut ejusdem me defensorem sim sincere professurus : libellus certe ita male a librariis acceptus est, ut vix omni diligentia restitui posse videretur : quo fit, ut minus culpandi simus, si conjecturam alicubi maluimus sequi, quam contaminati exemplaris auctoritatem.
(2) "Tutaverunt" [they protected]. I think it was put for "tutati sunt." Since we had no better reading than the one we found in the old exemplar, we left it, even though we did not at all approve it, so that more learned men might either accept our conjecture or themselves correct the corrupted passage at their own discretion. I chose not to change obsolete words, so as to depart as little as I could from the ancient codex. In these annotations I have done in good faith what I could safely correct; nor, if anyone disapproves my opinion, shall I at once be angry with him, provided only that he brings a better and more certain one; so far from rejecting it, I shall sincerely profess myself its defender. The little book has certainly been so badly treated by the copyists that it scarcely seemed it could be restored with all diligence; hence we are the less to be blamed if in places we have preferred to follow conjecture rather than the authority of a corrupted exemplar.
(printed under page 174)
Page
- running head: 345 DE MAGNETE PRESB[...] (cut off at the image edge)
- marginal letters: A ligatus est diabolus. Qui vero vitiis et dogmatibus; B Hoc jam ad judicium novissimum pertinet, et; C portas ejus de singulis margaritis, ternas portas ex; D (1) Adveniendi. Venturi, seu adveniente, opinor (in the Commentarius, not set)
- old-edition numerals: (none)
- other: the running head's column number reads 345, not 343, UNSURE whether that is a misprint or a misreading of the scan; "adveniendi" and "tutaverunt" kept as printed (the Commentarius discusses both readings); "ostendit" in para 16 looks like "ostendlt", taken as damaged type; Commentarius at the foot of the page not set (later pass); full-width lines "DE MAGNETE PR...", "NOTITIA HISTORICA, CUM..." and "EX D. LUMPER DESU..." stand between the Commentarius and ARTICULUS PRIMUS, cut off at the image edge, not set; editors' matter set: ARTICULUS PRIMUS. / Ejus Vitae Synopsis. / Magnes qui et Macarius Magnes; last word "cla-" split at the column break (claruit)
- other: ligature doubt raised by the check (text not changed): coelo | caelo
- other: a full-width band stands across cols 343/344 in mid-page: the 1 paragraph(s) above it in col 344 are set here, after the 4 above it in col 343 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with ARTICULUS PRIMUS. (another unit); not set here
Editors' notes and page, col. 344
Page
- running head: GNETE PRESBYTERO 344 (cut off at left edge)
- marginal letters: A a vera fide dissolvi; B sensus cogitare nec lingua; C nes contra fidem eorum; D probaverit, continuo illi (in the Commentarius, not set)
- old-edition numerals: (none)
- other: the Commentarius at the page foot (quam minime possem declinarem. Ego in his annotationibus...) not set; full-width title lines (...TE PRESBYTERO / ...RICA, CUM FRAGMENTO, / ...LUMPER DESUMPTA.) printed across both columns after the Commentarius, cut off at the left edge, not set; below the band stands the start of the historical notice on Macarius Magnes (ruit. Presbyter Hierosolymitanus...), opening sentence in italics, which belongs to the next unit and is not set here; its first word "ruit." completes "cla-" at the foot of col. 343 below the band (cla-ruit, confirmed on the page-foot image p174_footL; English "flourished"); last word "flo" is broken at the column break, hyphen not visible in image, set as flo-
- other: misprint kept as printed in this column's text (set under col 343): "corfirmant" (for confirmant)
- other: the 1 paragraph(s) of this column above the full-width band are set under col 343 (reading order, moved on receipt)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)