Instructions 1.0–1.65
Latin text: CSEL 31 (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.0CSEL 31:65–66
Saepe a me requiris multarum rerum absolutionem quae in diuinis uoluminibus interpretem postulant; colligam, prout redierint in memoriam quae a te, mi Saloni, studio cognoscendi sedule copioseque prolata sunt, atque eis non ex meo ingenio sed ex inlustrium doctorum iudicio, neque ex propria temeritate sed ex aliorum auctoritate respondeam consectans non tam eloquii exultantis ambitum quam necessariae breuitatis modum. sic enim et innumeris satisfieri inquisitionibus tuis poterit et mihi insuper liberum erit aliqua extrinsecus quae cognitioni tuae utilia arbitrabor inserere, ut est illud, quid significet alleluia, diapsalma, amen; quid sit cidaris, ephod, siclus et cetera, quae uel in sacris libris frequentata uel maxime in ecclesiae usu posita interpretationem requirunt. haec cum se legentibus per totum scripturarum corpus crebro offerant, non ab re existimaui ea tibi cum significationibus suis in opere hoc quasi coaceruata ostendere. dignum namque est quacumque cura mea ingenium tuum remunerari qui uixdum decem natus annos heremum ingressus inter illas sanctorum manus non solum inbutus uerum etiam enutritus es sub Honorato patre, illo, inquam, primo insularum postea etiam ecclesiarum magistro; cum te illic beatissimi Hilarii tunc insulani tironis sed iam nunc summi pontificis doctrina formaret per omnes spiritalium rerum disciplinas, ad hoc etiam te postea consummantibus sanctis uiris Saluiano atque Uincentio eloquentia pariter scientiaque praeeminentibus. his igitur tot ac talibus usus magistris ex me quoque minimo omnium audies quae sciscitatus es. in quibus iam nunc et interrogantem te et me respondentem recognosce. uale in Christo.
You often ask me for the solution of many things in the divine books that need an interpreter. I will gather them, as they come back to my memory, the questions which you, my Salonius, have put forward diligently and abundantly in your eagerness to learn, and I will answer them not from my own wit but from the judgment of distinguished teachers, not from my own rashness but from the authority of others, aiming not so much at the range of exuberant eloquence as at the measure of necessary brevity. In this way your countless inquiries can be satisfied, and I shall moreover be free to insert some things from outside which I judge useful to your knowledge: for example, what alleluia, diapsalma and amen signify; what the cidaris, the ephod, the shekel are, and other things that, either occurring frequently in the sacred books or placed especially in the use of the church, need interpretation. Since these often present themselves to readers throughout the whole body of the Scriptures, I thought it not out of place to show them to you in this work, heaped together, as it were, with their meanings. For it is fitting that your talent should be repaid by whatever care of mine, you who, scarcely ten years old, entered the desert, and among those hands of the saints were not only instructed but also brought up, under Honoratus as your father, that man, I say, who was first the teacher of the islands and afterwards also of churches; when there the teaching of the most blessed Hilary, then a recruit of the island but now a supreme bishop, formed you in all the disciplines of spiritual things, and afterwards the holy men Salvian and Vincent, pre-eminent alike in eloquence and knowledge, brought you to completion. Having had so many and such teachers, then, you will hear from me also, the least of all, the things you have asked. In them recognize even now yourself asking and me answering. Farewell in Christ.
Notes and citation
Summary: Eucherius dedicates his Instructions to his son Salonius, educated at Lérins, and explains the plan of the work.
- Salonius, Eucherius's son, later bishop of Geneva. Hilary is Hilary of Arles; Salvian is Salvian of Marseilles; Vincent is probably Vincent of Lérins.
Topics: Scripture and canon
Cite (SBL): Eucherius, Instr. 1.0 (CSEL 31:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-0
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.1CSEL 31:139
Qui sunt illi septem spiritus dei qui in apocalypsi commemorantur? Hi sunt quos et propheta Esaias enumerat: spiritus sapientiae et intellectus, spiritus consilii et uirtutis, spiritus scientiae et ueritatis, spiritus timoris dei, in quibus tamen spiritalia opera significant. omnia autem illa operatur unus atque idem spiritus. Et quidem haec de opinionibus doctissimorum uirorum exigenti tibi a me prolata sunt. si quis tamen in praedictarum quaestionum disputationibus adtulerit quae magis probentur reprehendens pertinaciam, quae in plerisque esse solet, non abnuo me secuturum esse meliora.
Who are those seven spirits of God mentioned in the Apocalypse? They are those whom the prophet Isaiah also lists: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and truth, the spirit of the fear of God; in which, however, they signify spiritual works. But all these are worked by one and the same Spirit. And indeed these things have been set out by me, at your request, from the opinions of very learned men. If, however, anyone in the discussion of the questions mentioned should bring forward things that are better approved, I do not refuse, reproving the obstinacy that is usual in many, to follow what is better.
Rev 1:4 (allusion, high confidence) · Isa 11:2–3 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence)
Notes and citation
Summary: The seven spirits of the Apocalypse are the seven gifts listed in Isaiah 11, all the work of the one Spirit.
- Rev 1:4; Isa 11:2–3 (Eucherius's list differs from the Vulgate, which has “pietatis” rather than “veritatis”); 1 Cor 12:11. The second half of the section (“And indeed these things …”) reads like a closing remark of the whole book and may be displaced in the transmission; it is translated where it stands.
Notes on the original text
- Digital text corrected (stray letter in the digital text; stray period in the digital text): commemorantur?. Hi → commemorantur? Hi; spiritus.I Et → spiritus. Et.
Topics: Scripture and canon, The Holy Spirit
Cite (SBL): Eucherius, Instr. 1.1 (CSEL 31:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-1
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.2CSEL 31:137–138
Item Iohannes in epistula sua ponit: tria sunt quae testimonium perhibent, aqua, sanguis et spiritus; quid in hoc indicatur? Simile huic loco etiam illud mihi uidetur, quod ipse in euangelio suo de passione Christi loquitur dicens: unus militum lancea latus eius aperuit et continuo exiit sanguis et aqua; et qui uidit testimonium perhibuit. et in eodem ipse de Iesu supra dixerat: inclinato capite tradidit spiritum. quidam ergo ex hoc ita disputant: aqua baptismum, sanguis uidetur indicare martyrium, spiritus uero ipse est qui per martyrium transit ad dominum. plures tamen hic ipsam interpretatione mystica intellegunt trinitatem, eo quod perfecta ipsa perhibeat testimonium Christo: aqua patrem indicans, quia ipse de se dicit: me dereliquerunt fontem aquae uiuae, sanguine Christum demonstrans, utique per passionis cruorem, spiritu uero sanctum spiritum manifestans. haec autem tria de Christo testimonium ita perhibent ipso in euangelio loquente: ego sum qui testimonium perhibeo de me, et testimonium perhibuit de me qui misit me pater. et item: cum autem uenerit paraclitus quem ego mittam uobis, spiritum ueritatis, qui a patre procedit ille testimonium perhibet de me. perhibet ergo testimonium pater, cum dicit: hic est filius meus dilectus, filius, cum dicit: ego et pater unum sumus, spiritus sanctus, cum de eo dicitur: et uidit spiritum dei descendentem sicut columbam uenientem super se.
Again John sets down in his epistle: “There are three that bear witness: the water, the blood and the Spirit.” What is indicated by this? Similar to this passage seems to me also what he says himself in his Gospel about the passion of Christ: “One of the soldiers opened his side with a spear, and at once there came out blood and water; and he who saw it bore witness.” And in the same place he had said above of Jesus: “Bowing his head, he gave up his spirit.” Some therefore argue thus from this: the water seems to indicate baptism, the blood martyrdom, and the spirit is that which passes through martyrdom to the Lord. More, however, understand here by a mystical interpretation the Trinity itself, because it, being perfect, bears witness to Christ: the water indicating the Father, since he himself says of himself, “They have forsaken me, the spring of living water”; the blood showing Christ, surely through the blood of his passion; and the spirit making known the Holy Spirit. These three bear witness to Christ in this way, as he himself says in the Gospel: “I am the one who bears witness about myself, and the Father who sent me bears witness about me.” And again: “But when the Paraclete comes, whom I will send to you, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” So the Father bears witness when he says: “This is my beloved Son”; the Son, when he says: “I and the Father are one”; the Holy Spirit, when it is said of him: “and he saw the Spirit of God descending like a dove and coming upon him.”
1 John 5:8 (quotation, high confidence) · John 19:34–35 (quotation, high confidence) · John 19:30 (quotation, high confidence) · Jer 2:13 (quotation, high confidence) · John 8:18 (quotation, high confidence) · John 15:26 (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · John 10:30 (quotation, high confidence) · Matt 3:16 (quotation, high confidence)
Notes and citation
Summary: The water, blood and Spirit of 1 John 5:8 are read either as baptism, martyrdom and the soul, or as Father, Son and Holy Spirit.
- 1 John 5:8; John 19:34–35, 30; Jer 2:13; John 8:18; 15:26; Matt 3:17; John 10:30; Matt 3:16.
Topics: Trinity, Baptism, Martyrdom
Cite (SBL): Eucherius, Instr. 1.2 (CSEL 31:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-2
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.3CSEL 31:138–139
Quid est, quod rursum in epistula sua profert esse pro quo non debeat orari peccatum usque ad mortem? Utique usque ad mortem peccat ille peccator qui in huius temporariae uitae cursu paenitentiam non agit. hac ratione illud quoque oportet intellegi: qui autem blasphemauerit in spiritum sanctum non remittitur ei neque hic neque in futurum. blasphemat enim qui diuinis promissis spirituique sancto minime credens in quo est remissio peccatorum reconciliari deo in hac uita per satisfactionis opera detrectat.
What does it mean that he says again in his epistle that there is a sin unto death for which one ought not to pray? Surely that sinner sins unto death who does not do penance in the course of this temporal life. In this way one must also understand that saying: “But whoever blasphemes against the Holy Spirit, it will not be forgiven him, neither here nor in the age to come.” For he blasphemes who, not believing at all the divine promises and the Holy Spirit, in whom is the forgiveness of sins, refuses to be reconciled to God in this life through works of satisfaction.
1 John 5:16 (allusion, high confidence) · Matt 12:32 (quotation, high confidence)
Notes and citation
Summary: The sin unto death and the blasphemy against the Holy Spirit are impenitence until death.
- 1 John 5:16; Matt 12:32. *Paenitentia* and “works of satisfaction” refer to the church's penitential discipline.
Topics: Sin
Cite (SBL): Eucherius, Instr. 1.3 (CSEL 31:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-3
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.4CSEL 31:139
Quid significat, quod in eodem legimus mundum in maligno esse positum? Non quod a deo mundus in maligno sit positus, sed quod uitia hominum in mundo uiuentium sint maligna; hoc modo etiam illud patebit, quod scriptum est: quia dies mali sunt.
What does it signify that we read in the same epistle that the world lies in the evil one? Not that the world was placed in evil by God, but that the vices of the people living in the world are evil. In this way that also will be clear which is written: “because the days are evil.”
1 John 5:19 (allusion, high confidence) · Eph 5:16 (quotation, high confidence)
Notes and citation
Summary: “The world lies in the evil one” means that the vices of people in the world are evil, not that God made it so.
- 1 John 5:19; Eph 5:16.
Topics: Evil and its origin
Cite (SBL): Eucherius, Instr. 1.4 (CSEL 31:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-4
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.5CSEL 31:136–137
Quid illud est, quod in actibus apostolorum duodecim illi qui Iohannis baptismo baptizati fuerant baptizantur a Paulo? Hoc idcirco, quia non in nomine trinitatis baptizati erant. baptismum enim Iohannis licet in eum qui uenturus est baptizaret, tamen proprie Iohannis baptismus dicebatur; unde et ab hereticis uenientes non baptizantur a nobis, si baptizatos constat in nomine trinitatis, nisi inpositio tantum manus ad fidem rectam conuersis adhibetur, ut per hanc sancti spiritus suscipiatur infusio.
What is it that in the Acts of the Apostles those twelve who had been baptized with John's baptism are baptized by Paul? This was because they had not been baptized in the name of the Trinity. For John's baptism, though he baptized into him who was to come, was still properly called John's baptism. Hence also those coming from the heretics are not baptized by us, if it is established that they were baptized in the name of the Trinity; only the laying on of hands is applied to those converted to the right faith, so that through it the outpouring of the Holy Spirit may be received.
Acts 19:1–7 (allusion, high confidence)
Notes and citation
Summary: Paul rebaptized John's disciples because they were not baptized in the name of the Trinity; heretics baptized in that name receive only the laying on of hands.
- Acts 19:1–7. The rule on converts from heresy is the Western practice (compare Council of Arles 314, canon 9 [8]).
Topics: Baptism, Heresy, Rebaptism
Cite (SBL): Eucherius, Instr. 1.5 (CSEL 31:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-5
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.6CSEL 31:126
Idem loquitur de deo: ergo cui uult miseretur, et quem uult indurat; quid hic sequimur? Induratur cor a deo, dum criminum poena differtur.
The same apostle says of God: “So then he has mercy on whom he wills, and whom he wills he hardens.” What do we hold here? The heart is hardened by God when the punishment of crimes is deferred.
Rom 9:18 (quotation, high confidence)
Notes and citation
Summary: God hardens the heart by deferring the punishment of sins.
- Rom 9:18.
Cite (SBL): Eucherius, Instr. 1.6 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-6
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.7CSEL 31:126
Rursum ipse adfirmat dicens: quod quaerebat Israhel non est consecutus; electio autem consecuta est, ceteri uero excaecati sunt; quis huius rei sensus est? Non quia ullum deus uolentem adspicere caecitate percutiat, quia omnes, sicut scribitur, uult saluos fieri, sed illos qui se ipsi excaecauerant pro retributione malitiae dicitur tradidisse, dum deserit. tradere enim domini est derelinquere.
Again he affirms, saying: “What Israel sought it did not obtain; but the elect obtained it, and the rest were blinded.” What is the sense of this? Not that God strikes with blindness anyone who wishes to see, since, as it is written, he wills all to be saved; but those who had blinded themselves he is said to have handed over, as a requital for their malice, when he abandons them. For with the Lord, to hand over is to forsake.
Rom 11:7 (quotation, high confidence) · 1 Tim 2:4 (quotation, high confidence) · Rom 1:24 (allusion, medium confidence)
Notes and citation
Summary: God does not blind those who want to see; he “hands over” the self-blinded by abandoning them.
- Rom 11:7; 1 Tim 2:4; “handed over”: Rom 1:24, 26, 28.
Notes on the original text
- Digital text corrected (OCR slip; stray period in the digital text): sensus est?. Non → sensus est? Non; uolenten → uolentem.
Cite (SBL): Eucherius, Instr. 1.7 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-7
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.8CSEL 31:126
Qualiter accipiendum est illud, quod scribitur: si esurit inimicus tuus, ciba illum, si sitit, potum da illi, hoc enim faciens carbones ignis congeris super caput eius? Hoc est, ignem conpunctionis congeris, cum bona pro malis reddis. et aliter: non quod hoc animo inimicus pasci debeat, ut carbones ignis supra caput eius, dum pascitur, congerantur, sed quod inimicus ille cum bona pro malis recipit, si nulla malitiae suae paenitentia commouetur, ipse sibi potius carbones ignis supra caput suum congregat.
How is that to be taken which is written: “If your enemy is hungry, feed him; if he is thirsty, give him drink; for in doing this you will heap coals of fire on his head”? That is, you heap the fire of compunction when you return good for evil. And otherwise: not that the enemy should be fed with this intention, that coals of fire may be heaped on his head while he is fed; but that that enemy, when he receives good for evil, if he is moved by no repentance for his malice, rather heaps coals of fire on his own head himself.
Rom 12:20 (quotation, high confidence) · Prov 25:21–22 (quotation, medium confidence)
Notes and citation
Summary: The coals of fire are either the compunction kindled by kindness, or the guilt the impenitent enemy heaps on himself.
- Rom 12:20 (Prov 25:21–22).
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Eucherius, Instr. 1.8 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-8
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.9CSEL 31:126–127
Cum potestas non sit nisi a deo, sicut apostolus dicit, cur non omnes bene ac pie eam administrantes reperiuntur? Quia et uitam hanc omnes aequaliter a deo capiunt nec tamen omnes aequaliter uiuunt.
Since there is no authority except from God, as the apostle says, why are not all found administering it well and devoutly? Because all receive this life too equally from God, and yet not all live equally.
Rom 13:1 (allusion, high confidence)
Notes and citation
Summary: All authority is from God, but not all use it well, as all receive life from God but do not all live well.
- Rom 13:1.
Topics: Rulers and the state
Cite (SBL): Eucherius, Instr. 1.9 (CSEL 31:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-9
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.10CSEL 31:117–118
Quo modo saluator loquitur: pater maior me est, et alio loco dicit: ego et pater unum sumus? Dominus Iesus ita uerus homo ut uerus deus, de patre deo deus, de matre homine homo, illud secundum hominem. hoc secundum deum locutus creditur; iuxta quam rationem diuinitatis atque humanitatis etiam in reliquis quae aut aequalitatem cum patre aut humilitatem eius sonant facile intellectus patebit. Quo modo obtulerunt magi munera, sicut legimus: aperientes, inquit, thesauros suos obtulerunt aurum, thus et murram. et responso diuino admoniti in somnis, ne redirent ad Herodem, per aliam uiam reuersi sunt? Tunc scilicet magi praesagio sancti spiritus Christo munera offerebant, aurum scilicet quasi regi, thus autem quasi deo siue quia passionem simulatione demonstrabat; murra autem sepulturae signum praetendebat. magi autem ipsi typus credentium erant; Herodes autem diaboli significabat figuram. quod autem magis dictum est, ne reuerterentur ad Herodem, hoc est, ut ii qui ex gentibus ad Christum ueniunt rursus ad diabolum non reuertantur.
How does the Saviour say, “The Father is greater than I,” and in another place say, “I and the Father are one”? The Lord Jesus, as true man so true God, God from God the Father, man from a human mother, is believed to have said the one according to his manhood, the other according to his Godhead. By this reasoning of divinity and humanity, understanding will easily be clear also in the other things that sound either of his equality with the Father or of his lowliness. How did the Magi offer gifts, as we read: “Opening their treasures,” it says, “they offered gold, frankincense and myrrh,” and, “warned by a divine answer in a dream not to return to Herod, they went back by another way”? The Magi, namely, offered gifts to Christ by the foreknowledge of the Holy Spirit: gold, as to a king; frankincense, as to God, or because it showed the passion beforehand; myrrh held out the sign of burial. The Magi themselves were a type of believers; Herod signified a figure of the devil. And that it was said to the Magi not to return to Herod means that those who come to Christ from the Gentiles should not return again to the devil.
Textual problem in this passage: see the notes.
John 14:28 (quotation, high confidence) · John 10:30 (quotation, high confidence) · Matt 2:11–12 (quotation, high confidence)
Notes and citation
Summary: Christ is less than the Father as man and one with him as God; the Magi's gifts and their return by another way are explained figuratively.
- John 14:28; 10:30; Matt 2:11–12. The section holds two questions (the second, on the Magi, begins “How did the Magi …”). The phrase “passionem simulatione demonstrabat” is unclear and is translated by sense (“showed the passion beforehand”); the text may be corrupt.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.10 (CSEL 31:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-10
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.11CSEL 31:109
In eodem Matthaeo scribitur: dico autem uobis: non bibam amodo de hoc genimine uitis usque in diem illum quo illud bibam uobiscum nouum in regno patris mei; quid hic sequemur? Regnum dei, ut docti interpretantur, ecclesia est in qua cottidie bibit sanguinem suum Christus per sanctos suos tamquam caput in membris suis.
In the same Matthew it is written: “But I tell you, I will not drink from now on of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father.” What shall we hold here? The kingdom of God, as the learned interpret it, is the church, in which Christ daily drinks his own blood through his saints, as the head in his members.
Matt 26:29 (quotation, high confidence)
Notes and citation
Summary: The kingdom in which Christ drinks the new wine is the church, where he drinks his blood in his members.
- Matt 26:29.
Topics: Eucharist
Cite (SBL): Eucherius, Instr. 1.11 (CSEL 31:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-11
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.12CSEL 31:109–110
Quid causae est, quod dicitur: amodo uidebitis filium hominis sedentem ad dexteram uirtutis et uenientem in nubibus caeli? et alio loco dicitur non uisuros uenientem in nubibus caeli nisi in nouissimo tantum die plangentes omnes tribus terrae et tunc uidebunt filium hominis in nubibus caeli? Quia in hoc primo corporis, id est, ecclesiae aduentus adnuntiatur per manifestationem claritatemque signorum, ille uero alius aduentus capitis est, id est, ipsius Christi. in illo aduentu per membra sua Christus uenit, in hoc per se ipsum.
What is the reason that it is said: “From now on you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven,” while in another place it is said that they will not see him coming on the clouds of heaven except only on the last day: “all the tribes of the earth will mourn, and then they will see the Son of Man on the clouds of heaven”? Because in the first is announced the coming of the body, that is, of the church, through the manifestation and brightness of signs; but the other is the coming of the head, that is, of Christ himself. In that coming Christ comes through his members; in this one, through himself.
Matt 26:64 (quotation, high confidence) · Matt 24:30 (quotation, high confidence)
Notes and citation
Summary: Christ's coming “from now on” is his coming in the church, his body; the coming on the last day is his own coming as head.
- Matt 26:64; 24:30.
Topics: Eschatology
Cite (SBL): Eucherius, Instr. 1.12 (CSEL 31:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-12
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.13CSEL 31:91
Qualiter accipiendum est, quod scribitur: remitte mihi, ut refrigerer, priusquam abeam, et amplius non ero? Sensus hic de superioribus uersibus manifestatur. supra enim dixerat: quia aduena ego sum apud te et peregrinus sicut omnes patres mei, remitte mihi, ut refrigerer, priusquam abeam, et amplius non ero, subauditur illud, quod superius dixit, peregrinus; ceterum manifestum est, quod erit, qui se supra peregrinum appellando patriam in qua futurus sit habere declarat.
How is that to be taken which is written: “Release me, that I may be refreshed, before I go away and shall be no more”? The sense is made clear from the preceding verses. For he had said above: “for I am a stranger with you and a sojourner, like all my fathers; release me, that I may be refreshed, before I go away and shall be no more”: what he said above, “a sojourner,” is understood. Otherwise it is plain that he will be, since by calling himself a sojourner above he declares that he has a homeland in which he will be.
Ps 39:12–13 (38:13-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: “I shall be no more” means “no more a sojourner,” not that the psalmist will cease to exist.
- Ps 39:12–13 (38:13–14 Vulg.).
Cite (SBL): Eucherius, Instr. 1.13 (CSEL 31:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-13
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.14CSEL 31:91–92
Quid indicat illud, quod legitur in psalmo: in capite libri scriptum est de me? Ex persona hoc dicitur saluatoris de quo scribitur: in principio creauit deus caelum et terram, id est, in filio, aut certe illud: in principio erat uerbum et uerbum erat apud deum et deus erat uerbum.
What is indicated by what we read in the psalm: “At the head of the book it is written of me”? This is said in the person of the Saviour, of whom it is written: “In the beginning God created heaven and earth,” that is, in the Son; or certainly that: “In the beginning was the Word, and the Word was with God, and the Word was God.”
Ps 40:7 (39:8 Vulg.) (quotation, high confidence) · Gen 1:1 (quotation, high confidence) · John 1:1 (quotation, high confidence)
Notes and citation
Summary: “At the head of the book” refers to Christ, the Beginning in Gen 1:1 and John 1:1.
- Ps 40:7 (39:8 Vulg.); Gen 1:1; John 1:1.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.14 (CSEL 31:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-14
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.15CSEL 31:92
Abyssus abyssum inuocat, inquit, in uoce cataractarum tuarum; quo modo istud intellegendum est? Non inmerito abyssus appellatur diuinarum scripturarum profundum et ideo in uoce cataractarum abyssus abyssum inuocat, cum uetus testamentum nouum adnuntiat uel nouum testamentum uetus in testimonium uocat in uocibus prophetarum.
“Abyss calls to abyss,” it says, “at the voice of your cataracts.” How is this to be understood? Not without reason is the depth of the divine Scriptures called an abyss, and therefore abyss calls to abyss at the voice of the cataracts when the Old Testament announces the New, or the New Testament calls the Old to witness, in the voices of the prophets.
Ps 42:7 (41:8 Vulg.) (quotation, high confidence)
Notes and citation
Summary: “Abyss calls to abyss”: the Old and New Testaments bear witness to each other.
- Ps 42:7 (41:8 Vulg.).
Topics: Scripture and canon
Cite (SBL): Eucherius, Instr. 1.15 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-15
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.16CSEL 31:92
Quid intellegendum est ex hoc, quod scribitur: pro patribus tuis nati sunt tibi filii? Id est, quod temporum successione sint redditi pro prophetis apostoli.
What is to be understood from what is written: “In place of your fathers sons have been born to you”? That is, that in the succession of times apostles have been given in place of prophets.
Ps 45:16 (44:17 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Sons born in place of fathers: the apostles succeeding the prophets.
- Ps 45:16 (44:17 Vulg.).
Cite (SBL): Eucherius, Instr. 1.16 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-16
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.17CSEL 31:92
Frater non redimit, redimet homo; quid de hoc loco sentiendum est? Quod non redemerit Moses, redemerit Christus.
“A brother does not redeem; a man will redeem.” What is to be held about this passage? That Moses did not redeem; Christ redeemed.
Ps 49:7 (48:8 Vulg.) (quotation, high confidence)
Notes and citation
Summary: “A brother does not redeem, a man will redeem”: Moses did not redeem, Christ did.
- Ps 49:7 (48:8 Vulg.), in the Old Latin form “frater non redimit, redimet homo”.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.17 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-17
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.18CSEL 31:92
Quo modo accipiendum est illud, quod Dauid clamat ad dominum dicens: tibi soli peccaui? Soli peccatur deo, quia utique ipse solus sit absque peccato; ita iustificatus uincit etiam, dum iudicatur, id est, uel Christus in passione, uel secundum illud, quod in propheta dicit: et uenite, iudicemur, dicit dominus.
How is that to be taken which David cries to the Lord, saying, “Against you alone have I sinned”? One sins against God alone because he alone is surely without sin; so he, justified, also overcomes when he is judged, that is, either Christ in his passion, or according to what he says in the prophet: “Come, let us be judged, says the Lord.”
Ps 51:4 (50:6 Vulg.) (quotation, high confidence) · Isa 1:18 (quotation, high confidence)
Notes and citation
Summary: David sinned against God alone because God alone is sinless; God is justified when judged.
- Ps 51:4 (50:6 Vulg.); Isa 1:18 (Old Latin “iudicemur”).
Cite (SBL): Eucherius, Instr. 1.18 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-18
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.19CSEL 31:92–93
Uiri, inquit, sanguinum et dolosi non dimidiabunt dies suos; quid hic sentiendum est? Non dimidiant dies suos hi qui inmatura morte rapiuntur. hac ratione etiam illud intellegere possumus: ne rapias me in dimidio dierum meorum. et aliter: non dimidiant dies suos qui ad dei satisfactionem non conferunt uel uitae suae partem.
“Men of blood and deceit,” it says, “will not halve their days.” What is to be held here? Those do not halve their days who are carried off by an untimely death. In this way we can also understand that saying: “Do not carry me off in the half of my days.” And otherwise: those do not halve their days who do not give even part of their life to making satisfaction to God.
Ps 55:23 (54:24 Vulg.) (quotation, high confidence) · Ps 102:24 (101:25 Vulg.) (quotation, high confidence)
Notes and citation
Summary: “Will not halve their days” means either untimely death or failing to give part of life to God.
- Ps 55:23 (54:24 Vulg.); Ps 102:24 (101:25 Vulg.).
Cite (SBL): Eucherius, Instr. 1.19 (CSEL 31:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-19
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.20CSEL 31:93
Quid interior sensus eloquitur de hoc, quod scribitur: priusquam producant spinae uestrae rhamnum? Id est, priusquam se peccata uestra consumment.
What does the inner sense declare about what is written: “Before your thorns produce the bramble”? That is, before your sins come to completion.
Ps 58:9 (57:10 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The thorns producing the bramble are sins reaching completion.
- Ps 58:9 (57:10 Vulg.).
Cite (SBL): Eucherius, Instr. 1.20 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-20
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.21CSEL 31:93
Iustus quo modo lauat manus suas in sanguine peccatoris? Cum tribuitur uindicta de impiis non hoc procurantibus sanctis; et post delicta atque exitum peccatorum iustorum clarius uita atque opera splendent.
How does the righteous man wash his hands in the blood of the sinner? When vengeance is dealt out on the wicked without the saints seeking it; and after the offences and the end of sinners, the life and works of the righteous shine more brightly.
Ps 58:10 (57:11 Vulg.) (allusion, high confidence)
Notes and citation
Summary: The righteous wash their hands in sinners' blood when God punishes the wicked unasked and the righteous shine by contrast.
- Ps 58:10 (57:11 Vulg.).
Cite (SBL): Eucherius, Instr. 1.21 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-21
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.22CSEL 31:93
Quo modo accipiendum est illud, quod in psalmo legitur: non miserearis omnibus qui operantur iniquitatem? Non tam maledicentis animo istud dicitur quam correctionem emendationemque peccantium desiderantis, id est, ut in praesenti potius uita correpti non abutantur diuina patientia usque ad futuram poenarum acerbitatem.
How is that to be taken which we read in the psalm: “Do not have mercy on all who work iniquity”? This is said not so much in the spirit of one cursing as of one desiring the correction and amendment of sinners, that is, that, corrected rather in the present life, they may not abuse the divine patience until the bitterness of punishments to come.
Ps 59:5 (58:6 Vulg.) (quotation, high confidence)
Notes and citation
Summary: “Do not have mercy on evildoers” is a wish for their correction in this life, not a curse.
- Ps 59:5 (58:6 Vulg.).
Cite (SBL): Eucherius, Instr. 1.22 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-22
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.23CSEL 31:93
Semel locutus est deus, duo haec audiui; quid hic intellegendum est? Semel hic non ad numerum referendum est sed ad firmitatem. quae autem sunt illa duo, quae domino adiacent? et posse omnia et uelle misereri. et aliter: semel locutus est deus, id est, in lege; nam in euangelio non alia praecipit: quia non ueni legem soluere sed adimplere?
“God has spoken once; these two things I have heard.” What is to be understood here? “Once” here is to be referred not to number but to firmness. And what are those two things which belong to the Lord? Both that he can do all things and that he wills to have mercy. And otherwise: God spoke once, that is, in the law; for in the Gospel does he not command the same things: “For I have not come to abolish the law but to fulfil it”?
Ps 62:11–12 (61:12-Ps Vulg.) (quotation, high confidence) · Matt 5:17 (quotation, high confidence)
Notes and citation
Summary: God spoke once (firmly, or in the law); the two things heard are his power and his mercy.
- Ps 62:11–12 (61:12–13 Vulg.); Matt 5:17.
Notes on the original text
- Digital text corrected (stray dash in the digital text): semel -locutus → semel locutus.
Cite (SBL): Eucherius, Instr. 1.23 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-23
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.24CSEL 31:93–94
Quid est, quod scribitur: transiuimus per ignem et aquam, et induxisti nos in refrigerium? Igne et aqua persecutiones indicat atque martyrium. aliqui hic aquam baptismum intellegendum putant et ignem spiritum sanctum qui infusus peccata tamquam ignis exurat; et hinc est, quod scribitur: dominus deus uester ignis urens est.
What is it that is written: “We passed through fire and water, and you brought us into refreshment”? By fire and water he indicates persecutions and martyrdom. Some think that here water is to be understood as baptism and fire as the Holy Spirit, who, poured in, burns up sins like fire; and hence it is written: “The Lord your God is a consuming fire.”
Ps 66:12 (65:12 Vulg.) (quotation, high confidence) · Deut 4:24 (quotation, high confidence)
Notes and citation
Summary: Fire and water are persecution and martyrdom, or baptism and the Holy Spirit.
- Ps 66:12 (65:12 Vulg.); Deut 4:24.
Cite (SBL): Eucherius, Instr. 1.24 (CSEL 31:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-24
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.25CSEL 31:94
Quid dicit illud, quod legitur: iter facite ei qui ascendit super occasum, dominus nomen est illi? Uiam bonorum actuum praeparate illi qui supergressus est occasum morte deuicta.
What does that say which we read: “Make a way for him who ascends above the setting; the Lord is his name”? Prepare the way of good deeds for him who has gone beyond the setting by conquering death.
Ps 68:4 (67:5 Vulg.) (quotation, high confidence)
Notes and citation
Summary: He who “ascends above the setting” is Christ, who overcame death.
- Ps 68:4 (67:5 Vulg.).
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.25 (CSEL 31:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-25
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.26CSEL 31:94
Pluuiam, inquit, uoluntariam segregabis, deus, hereditati tuae et infirmata est, tu uero perfecisti eam, animalia tua habitabunt in ea; quis huius loci sensus est? Pluuia hic secundum litteram manna secundum anagogen mandata intellegenda sunt; quae mandata uel lex, licet infirmata uideatur transgressionibus Iudaeorum, gratia tamen euangelii ostenditur esse conpleta, in qua nunc animalia, id est, gentes habitant atque consistunt.
“A willing rain,” it says, “you will set apart, O God, for your inheritance, and it was weakened, but you perfected it; your living creatures will dwell in it.” What is the sense of this passage? The rain here is to be understood according to the letter as the manna, according to anagoge as the commandments; and these commandments, or the law, though they seem weakened by the transgressions of the Jews, are yet shown to be fulfilled by the grace of the Gospel, in which now the living creatures, that is, the Gentiles, dwell and abide.
Ps 68:9–10 (67:10-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: The “willing rain” is the manna literally and the commandments spiritually, fulfilled in the Gospel where the Gentiles dwell.
- Ps 68:9–10 (67:10–11 Vulg.).
Cite (SBL): Eucherius, Instr. 1.26 (CSEL 31:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-26
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.27CSEL 31:94–95
Quae intellegentia est in hoc, quod legimus: si dormiatis inter medios cleros, pennae columbae deargentatae et posteriora dorsi eius in specie auri? In hoc loco de apostolis optat propheta, ut usque ad transitum perseuerent credentes in testamentis duobus; in columba autem spiritus sanctus, in posterioribus occultior intellectus, in argento splendens historia scripturarum, in auro interior uel pretiosior sensus ostenditur.
What understanding is there in what we read: “If you sleep among the lots, the wings of the silvered dove and the hinder parts of her back in the look of gold”? In this passage the prophet prays for the apostles, that they may persevere to their passing, believing in the two Testaments; in the dove is shown the Holy Spirit, in the hinder parts the more hidden understanding, in the silver the shining history of the Scriptures, in the gold the inner or more precious sense.
Ps 68:13 (67:14 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The silvered dove with golden back: the Spirit, and the literal (silver) and inner (gold) senses of the two Testaments.
- Ps 68:13 (67:14 Vulg.).
Topics: Scripture and canon
Cite (SBL): Eucherius, Instr. 1.27 (CSEL 31:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-27
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.28CSEL 31:95
Dixit dominus: ex Basan conuertam, conuertam in profundum maris, ut intinguatur pes tuus in sanguine, lingua canum tuorum ex inimicis, ab ipso; quid hic sequimur? Basan in latino confusio sonat. ergo dominus nosmet de confusione conuertit quae est in cruce eius, in qua cruce sanguine pedem suum tinxit clamantibus Iudaeis, ut crucifigeretur, instinctu inimicorum, id est, daemonum; ab ipso autem saluatore hoc totum uenit, quia omnia haec propria uoluntate sustinuit.
“The Lord said: I will turn back from Bashan, I will turn back into the depth of the sea, that your foot may be dipped in blood, the tongue of your dogs from the enemies, from him.” What do we hold here? Bashan in Latin means confusion. So the Lord turns us back from confusion, which is in his cross; in which cross he dipped his foot in blood while the Jews cried out that he should be crucified, at the instigation of the enemies, that is, the demons; but all this comes from the Saviour himself, because he endured all these things by his own will.
Ps 68:22–23 (67:23-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: Bashan means “confusion”; the verse is read of the cross, which Christ endured willingly.
- Ps 68:22–23 (67:23–24 Vulg.). The etymology of Bashan follows Jerome's interpretations of Hebrew names. The reference to the Jews is translated as written.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.28 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-28
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.29CSEL 31:95
Quos illos accipiemus principes Zabulon uel principes Nephtalim? Petrum apostolum uel Andream qui ex iisdem tribubus sunt uocati sicut et supra Beniamin nomine apostolum Paulum oportet intellegi.
Whom shall we take to be those princes of Zebulun and princes of Naphtali? The apostle Peter, or Andrew, who were called from those tribes, just as above the apostle Paul ought to be understood by the name of Benjamin.
Ps 68:27 (67:28 Vulg.) (allusion, high confidence)
Notes and citation
Summary: The princes of Zebulun and Naphtali are Peter and Andrew; Benjamin is Paul.
- Ps 68:27 (67:28 Vulg.).
Cite (SBL): Eucherius, Instr. 1.29 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-29
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.30CSEL 31:95
Quid indicat, quod legitur: posuerunt signa sua, signa et non cognorunt sicut in exitu super summum. Quod Babyllonii uictoria insolentes effecti ita exposuerint signa in dei templo, sicut constitui in tropaeum solent super fornices introitusque portarum.
What is indicated by what we read: “They set up their signs, signs, and they did not know, as at the going out over the top”? That the Babylonians, made insolent by victory, set up their signs in God's temple in the way that such things are usually set up as a trophy over arches and the entrances of gates.
Ps 74:4–5 (73:4-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: The enemies' “signs” are the Babylonians' trophies set up in the temple.
- Ps 74:4–5 (73:4–5 Vulg.).
Cite (SBL): Eucherius, Instr. 1.30 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-30
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.31CSEL 31:95
Quid est, quod scribitur: deus autem rex noster ante saecula operatus est salutem in medio terrae? Iudaeam dixit in qua Christus liberauit per crucem mundum, quam aliqui umbilicum terrae appellandum arbitrantur. et aliter: operatus est salutem in medio terrae, id est, in utero uirginali.
What is it that is written: “But God our king before the ages has worked salvation in the midst of the earth”? He means Judea, in which Christ set the world free through the cross, which some think should be called the navel of the earth. And otherwise: he worked salvation in the midst of the earth, that is, in the virgin's womb.
Ps 74:12 (73:12 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Salvation “in the midst of the earth” is the cross in Judea, or the incarnation in the virgin's womb.
- Ps 74:12 (73:12 Vulg.).
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.31 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-31
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.32CSEL 31:95–96
Quid est, quod legimus: quia calix in manu domini uini meri plenus est mixto et inclinauit ex hoc in hoc; uerumtamen faex eius non est exinanita? Calix domini mixtus misericordia et iudicio; inclinatur ex hoc in illud, cum de misericordia in iudicium diuina seueritate transitur; faex autem eius ideo non exinanitur, quia adhuc ultimum iudicii reseruatur.
What is it that we read: “For a cup in the Lord's hand is full of unmixed wine, mixed, and he has poured from this into that; yet its dregs have not been emptied”? The Lord's cup is mixed with mercy and judgment; it is poured from this into that when there is a passing, by divine severity, from mercy to judgment; and its dregs are therefore not emptied because the last of judgment is still reserved.
Ps 75:8 (74:9 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The Lord's cup is mixed with mercy and judgment; its dregs are the final judgment still to come.
- Ps 75:8 (74:9 Vulg.).
Topics: Eschatology
Cite (SBL): Eucherius, Instr. 1.32 (CSEL 31:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-32
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.33CSEL 31:96
Quae significantia est, quod scribitur: et reliquae cogitationes diem festum agent tibi? Pulchre hinc ostenditur, quod deus puritate mentis uelut quadam festiuitate laetatur.
What is the meaning of what is written: “And the remnants of thought will keep festival to you”? It is beautifully shown here that God rejoices in purity of mind as in a kind of feast.
Ps 76:10 (75:11 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God rejoices in a pure mind as in a festival.
- Ps 76:10 (75:11 Vulg.).
Cite (SBL): Eucherius, Instr. 1.33 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-33
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.34CSEL 31:96
Uox, inquit, tonitrui in rota; quid hic sentiendum est? Rotam hinc ipsum dixit orbem terrae, eo quod intra eiusdem orbis rotam circumferant tonitrua mugitum.
“The voice of your thunder in the wheel,” it says. What is to be held here? By “wheel” he means here the circle of the earth itself, because within the wheel of that same circle the thunders carry their roar around.
Ps 77:18 (76:19 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The “wheel” in which the thunder sounds is the round world.
- Ps 77:18 (76:19 Vulg.).
Cite (SBL): Eucherius, Instr. 1.34 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-34
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.35CSEL 31:96
Quid intellegendum est de hoc, quod scribitur: et percussit inimicos suos in posteriora? Secundum literam ulcerum illorum fit commemoratio quibus sunt allophyli in posteriora percussi; secundum interiorem uero sensum percutiuntur inimici dei in posteriora, cum domino iudicio puniuntur extremo.
What is to be understood about what is written: “And he struck his enemies in the hinder parts”? According to the letter, mention is made of those sores with which the Philistines were struck in the hinder parts; but according to the inner sense, God's enemies are struck in the hinder parts when they are punished by the Lord at the last judgment.
Ps 78:66 (77:66 Vulg.) (quotation, high confidence) · 1 Sam 5:6 (allusion, high confidence)
Notes and citation
Summary: Striking the enemies “in the hinder parts” is literally the Philistines' plague and spiritually the last judgment.
- Ps 78:66 (77:66 Vulg.); 1 Sam 5:6.
Topics: Eschatology
Cite (SBL): Eucherius, Instr. 1.35 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-35
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.36CSEL 31:96
Quem significat dicens: exterminauit eam aper de silua et singularis ferus depastus est eam? Aprum hic Uespasianum, ut quidam dicunt, uult intellegi qui Iudaeos bello uastauit; singularem ferum Titum Uespasiani filium qui Hierusalem oppugnatione consumpsit.
Whom does he signify in saying: “The boar from the forest has laid it waste, and the solitary wild beast has fed on it”? By the boar he means, as some say, Vespasian, who laid waste the Jews in war; by the solitary wild beast, Titus, Vespasian's son, who destroyed Jerusalem by siege.
Ps 80:13 (79:14 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The boar and the wild beast of Psalm 80 are Vespasian and Titus.
- Ps 80:13 (79:14 Vulg.).
Cite (SBL): Eucherius, Instr. 1.36 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-36
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.37CSEL 31:96–97
Legimus in psalmo: Israhel, si audias me, non erit in te deus recens; quo modo istud accipiemus? Idola uel antichristum refutandum esse pronuntiat. Christus autem deus recens non erat, licet munde per carnem nostris temporibus inluxerit. nam in principio erat apud deum deus uerbum, ipse creans hominem ad similitudinem dei, quique diuersis uicibus atque temporibus Abrahae uel patribus nostris semper adparuit.
We read in the psalm: “Israel, if you hear me, there shall be no new god in you.” How shall we take this? He declares that idols, or the antichrist, are to be rejected. But Christ was not a new god, although he shone out in our times through the flesh into the world. For in the beginning the Word, God, was with God, himself creating man to the likeness of God, and he always appeared at various turns and times to Abraham or to our fathers.
Ps 81:8–9 (80:9-Ps Vulg.) (quotation, high confidence) · John 1:1 (allusion, high confidence) · Gen 1:26 (allusion, medium confidence)
Notes and citation
Summary: “No new god” excludes idols or the antichrist, not Christ, the eternal Word who appeared to the patriarchs.
- Ps 81:8–9 (80:9–10 Vulg.); John 1:1; Gen 1:26. The digital text has “munde”, perhaps for “mundo”; translated “into the world”.
Notes on the original text
- Digital text corrected (stray numeral in the digital text): similitudinem 1 dei → similitudinem dei.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.37 (CSEL 31:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-37
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.38CSEL 31:97
Qualiter hoc accipiendum est, quod psalmus ait: deus stetit in synagoga deorum? Id est in congregatione sanctorum; dominus autem noster sanctos suos ut regni sui ita etiam nominis sui participatione donauit. unde et ad Mosen dicit: dedi te Pharaoni in deum. conpellantur ergo nomine dei, quia appellantur et filii dei. nec mirum pro illa ineffabili diuinae benignitatis indulgentia, si uoluerit ut homo appellaretur deus, cum deus appellatus sit homo.
How is that to be taken which the psalm says: “God has stood in the assembly of gods”? That is, in the congregation of the saints. Our Lord has granted his saints a share in his name as in his kingdom. Hence he also says to Moses: “I have made you a god to Pharaoh.” They are called, then, by the name of God because they are also called sons of God. Nor is it surprising, given that unspeakable indulgence of the divine kindness, if he willed that man should be called god, since God has been called man.
Ps 82:1 (81:1 Vulg.) (quotation, high confidence) · Exod 7:1 (quotation, high confidence)
Notes and citation
Summary: The “gods” among whom God stands are the saints, who share his name as sons of God.
- Ps 82:1 (81:1 Vulg.); Exod 7:1.
Cite (SBL): Eucherius, Instr. 1.38 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-38
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.39CSEL 31:97
Quid hic sentiendum est: iustitia et pax osculatae sunt se? Quod se lex et gratia coniunxerint per mediatorem dominum nostrum Iesum Christum, qui fecit utraque unum?
What is to be held here: “Righteousness and peace have kissed each other”? That the law and grace have been joined through the mediator, our Lord Jesus Christ, who has made both one.
Ps 85:10 (84:11 Vulg.) (quotation, high confidence) · Eph 2:14 (allusion, high confidence) · 1 Tim 2:5 (echo, medium confidence)
Notes and citation
Summary: Righteousness and peace kissing: law and grace joined in Christ.
- Ps 85:10 (84:11 Vulg.); Eph 2:14; 1 Tim 2:5.
Cite (SBL): Eucherius, Instr. 1.39 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-39
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.40CSEL 31:97
Qualiter accipiendum est, quod legimus: diligit dominus portas Sion, super omnia tabernacula Iacob. Quod dominus umbraculis synagogae ecclesiae munimenta praetulerit.
How is that to be taken which we read: “The Lord loves the gates of Zion above all the tents of Jacob”? That the Lord has preferred the defences of the church to the shadows of the synagogue.
Ps 87:2 (86:2 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The gates of Zion preferred to the tents of Jacob: the church preferred to the synagogue.
- Ps 87:2 (86:2 Vulg.).
Topics: The church and Israel
Cite (SBL): Eucherius, Instr. 1.40 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-40
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.41CSEL 31:97–98
Mater Sion dicet: homo et homo factus est in ea, et ipse fundauit eam altissimus; quid hic sequimur? Mater Sion, ut quidam uolunt, Maria significatur in qua natus est homo Christus ipsius quoque matris creator. sciendum tamen melius et secundum Hebraeum uerius dici: numquid Sion dicit homo, et homo natus est in ea, et ipse fundauit eam altissimus? et est sensus hic: quis hoc hominum nuntiare possit, sicut et illud: aut bracchium domini cui reuelatum est? ergo hoc dicit: quod nullus hominum enuntiare possit, quia saluetur Sion in homine qui natus sit in ea. ipse autem homo altissimus qui fundauit eam. et notandum, quod etiam filius altissimus appelletur.
“Mother Zion will say: A man, and a man was made in her, and the Most High himself founded her.” What do we hold here? By “Mother Zion,” as some would have it, Mary is signified, in whom the man Christ was born, the creator of his mother too. But it should be known that it is better and more truly said according to the Hebrew: “Will a man say to Zion, and a man was born in her, and the Most High himself founded her?” And this is the sense: which of men could announce this? As also that: “And to whom has the arm of the Lord been revealed?” So it says this: that no one among men could tell that Zion is saved in the man who was born in her; but that man himself is the Most High who founded her. And it should be noted that the Son also is called the Most High.
Ps 87:5 (86:5 Vulg.) (quotation, high confidence) · Isa 53:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 87:5 is read of Christ, born in Zion, who is also the Most High who founded her.
- Ps 87:5 (86:5 Vulg.); the reading “according to the Hebrew” is Jerome's; Isa 53:1.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.41 (CSEL 31:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-41
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.42CSEL 31:98
Quid intellegendum est, ubi scribitur: factus sum sicut homo sine adiutorio inter mortuos liber? Christus utique inter mortuos liber, quia absque peccato inter peccatores adparuit.
What is to be understood where it is written: “I have become like a man without help, free among the dead”? Christ, surely, is free among the dead, because he appeared without sin among sinners.
Ps 88:4–5 (87:5-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: “Free among the dead” is Christ, sinless among sinners.
- Ps 88:4–5 (87:5–6 Vulg.).
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.42 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-42
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.43CSEL 31:98
Quae est terra illa obliuionis de qua dicitur: numquid cognoscentur in tenebris mirabilia tua et iustitia tua in terra obliuionis? Rectissime apellatur obliuionis terra impiorum caro a domino derelicta. et aliter: terra obliuionis etiam in illo accipi potest quo dicitur: quoniam non est in morte qui memor sit tui; in inferno autem quis confitebitur tibi?
What is that land of forgetfulness of which it is said: “Will your wonders be known in the darkness, and your righteousness in the land of forgetfulness?” Most rightly is the flesh of the wicked, abandoned by the Lord, called the land of forgetfulness. And otherwise: the land of forgetfulness can also be taken in the sense in which it is said: “For in death there is none who remembers you; and in hell who will confess you?”
Ps 88:12 (87:13 Vulg.) (quotation, high confidence) · Ps 6:5 (6:6 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The land of forgetfulness is the flesh of the wicked forsaken by God, or death and hell.
- Ps 88:12 (87:13 Vulg.); Ps 6:5 (6:6 Vulg.).
Cite (SBL): Eucherius, Instr. 1.43 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-43
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.44CSEL 31:98
Quo modo iuuentus aquilae renouatur secundum illud, quod legimus: renouabitur sicut aquilae iuuentus tua? Aquilae dicuntur ui nimiae senectae inplumes fieri et nido relatae uicissim pullis suis ministrantibus pasci, donec deterso senii ueterno recipiant cum pennis usum uolandi. secundum anagogen autem iuuentus nostra uel baptismo uel resurrectione renouatur.
How is the youth of the eagle renewed, according to what we read: “Your youth will be renewed like the eagle's”? Eagles are said to become featherless through the force of extreme old age and, brought back to the nest, to be fed in turn by their young ministering to them, until, the weakness of old age wiped away, they recover with their feathers the power of flight. But according to anagoge our youth is renewed either by baptism or by the resurrection.
Ps 103:5 (102:5 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The eagle's renewal (a natural-history tale) figures our renewal by baptism or resurrection.
- Ps 103:5 (102:5 Vulg.). The tale of the eagle is ancient natural lore, reported as such.
Topics: Baptism
Cite (SBL): Eucherius, Instr. 1.44 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-44
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.45CSEL 31:98–99
Abyssus, inquit, sicut pallium amictus eius; quid hic sequimur? Non bene plerique arbitrantur abyssum hic amictum dei appellari, cum potius amictum terrae dici ipse superiorum uersuum ordo declaret, eo quod terra ipsa abysso quasi quodam pallio circumdata uel circumfusa ueletur.
“The abyss,” it says, “like a cloak is his covering.” What do we hold here? Many wrongly think that the abyss is called here God's covering, since the very order of the preceding verses shows rather that it is said to be the covering of the earth, because the earth itself is veiled by the abyss, surrounded or poured round as by a cloak.
Ps 104:6 (103:6 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The abyss is the covering of the earth, not of God, as the context shows.
- Ps 104:6 (103:6 Vulg.).
Cite (SBL): Eucherius, Instr. 1.45 (CSEL 31:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-45
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.46CSEL 31:99
Quo modo stant super montes aquae, quia scriptum est: super montes stabunt aquae? Utique cum aut plenae aquis nubes super montes dependent, aut cum in mari undae ad montium instar excitantur.
How do waters stand above mountains, since it is written: “Above the mountains the waters will stand”? Surely when either clouds full of water hang over the mountains, or when in the sea the waves are raised up like mountains.
Ps 104:6 (103:6 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Waters stand above mountains as rain clouds or as mountainous waves.
- Ps 104:6 (103:6 Vulg.).
Cite (SBL): Eucherius, Instr. 1.46 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-46
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.47CSEL 31:99
Quid sentiendum est in hoc, quod legimus: draco iste quem formasti ad inludendum eis? Draco iste diabolus est sed ante formatus a domino quam in nomen diaboli uoluntariae nequitiae transiret instinctu. hunc propheta Esaias a paruulis describit inludi.
What is to be held about what we read: “This dragon which you formed to mock him”? This dragon is the devil, but formed by the Lord before he passed into the name of devil at the prompting of his voluntary wickedness. The prophet Isaiah describes him as mocked by little children.
Ps 104:26 (103:26 Vulg.) (quotation, high confidence) · Isa 11:8 (allusion, high confidence)
Notes and citation
Summary: The dragon is the devil, created good by God before his voluntary fall, and mocked by children in Isaiah.
- Ps 104:26 (103:26 Vulg.); Isa 11:8.
Notes on the original text
- Digital text corrected (punctuation slip breaking ante … quam): a domino; quam → a domino quam.
Topics: The devil and demons
Cite (SBL): Eucherius, Instr. 1.47 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-47
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.48CSEL 31:99
Qua ratione intellegendum est, quod scribitur: ferrum pertransiuit anima eius? Christus hic manifestissime designatur, eo quod resurgendo adfigentium clauorum dolorem cruciatumque superauerit. potest hic ferrum et tribulatio durae necessitatis intellegi, quia animam dixit; aliquando tamen anima in scripturis etiam pro praesenti uita appellatur, ut in euangelio: nonne anima plus est quam esca?
By what reasoning is it to be understood that it is written: “Iron passed through his soul”? Christ is here most clearly designated, because by rising again he overcame the pain and torment of the nails that fastened him. Iron can also be understood here as the tribulation of hard necessity, since he said “soul”; though sometimes in the Scriptures “soul” is used for the present life, as in the Gospel: “Is not the soul more than food?”
Ps 105:18 (104:18 Vulg.) (quotation, high confidence) · Matt 6:25 (quotation, high confidence)
Notes and citation
Summary: “Iron passed through his soul” refers to Christ's nails, or to hard tribulation.
- Ps 105:18 (104:18 Vulg.); Matt 6:25.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.48 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-48
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.49CSEL 31:99
Quid inter psalmum et canticum interest? Quod psalmus ex psalterio appellatur, at uero canticum ex uoce profertur, et quod canticum pro scientia, pro opere uero psalmus accipitur; psalmus ergo ad actualem, id est, ad practicen, canticum uero ad contemplatiuam, id est, ad theoriam refertur.
What is the difference between a psalm and a canticle? That a psalm is named from the psaltery, but a canticle is produced by the voice; and that the canticle is taken for knowledge, the psalm for work. The psalm, then, refers to the active, that is, to practice; the canticle to the contemplative, that is, to theory.
Notes and citation
Summary: A psalm (played) stands for the active life, a canticle (sung) for the contemplative.
Cite (SBL): Eucherius, Instr. 1.49 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-49
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.50CSEL 31:99–100
Iurauit dominus nec paenitebit eum; quo modo iurat dominus? Iurare domini est inmutabiliter promittere; recte igitur istud commutatio sermonis usurpat, eo quod promissio eius sacramenti optineat firmitatem.
“The Lord has sworn and will not repent.” How does the Lord swear? For the Lord to swear is to promise unchangeably. Rightly, then, a change in expression uses this word, because his promise holds the firmness of an oath.
Ps 110:4 (109:4 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God's oath means an unchangeable promise.
- Ps 110:4 (109:4 Vulg.).
Notes on the original text
- Digital text corrected (stray period in the digital text): dominus?. Iurare → dominus? Iurare.
Cite (SBL): Eucherius, Instr. 1.50 (CSEL 31:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-50
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.51CSEL 31:100
Quid indicat illud, quod scribitur: de torrente in uia bibit, propterea exaltauit caput? Ad personam Christi ista referenda sunt, quia de torrente, id est, passione; in uia, id est, in saeculo bibit; propterea deus exaltans caput eius donauit illi nomen quod est super omne nomen.
What is indicated by what is written: “He drank from the torrent by the way; therefore he lifted up his head”? These things are to be referred to the person of Christ, because he drank of the torrent, that is, of the passion, by the way, that is, in the world; therefore God, lifting up his head, gave him the name that is above every name.
Ps 110:7 (109:7 Vulg.) (quotation, high confidence) · Phil 2:9 (quotation, high confidence)
Notes and citation
Summary: Christ drank of the torrent of the passion in the world and was therefore exalted.
- Ps 110:7 (109:7 Vulg.); Phil 2:9.
Topics: Christology
Cite (SBL): Eucherius, Instr. 1.51 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-51
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.52CSEL 31:100
Quindecim psalmi illi quam ob causam cantico graduum praenotantur? Quindecim quondam gradibus, sicut ostendit historia, ascendebatur in templum, atque ideo hi psalmi quindecim cantici graduum inscriptione signantur, quod nos per quosdam profectus ad sublimia spiritalium rerum prouectione perducant.
For what reason are those fifteen psalms headed “Song of steps”? Of old, as history shows, one went up into the temple by fifteen steps; and so these fifteen psalms are marked with the title “Song of steps,” because they lead us by certain stages of progress, as we advance, to the heights of spiritual things.
Ps 120:1 (119:1 Vulg.) (allusion, high confidence)
Notes and citation
Summary: The fifteen Songs of Steps correspond to the temple's fifteen steps and lead to spiritual heights.
- Pss 120–134 (119–133 Vulg.).
Cite (SBL): Eucherius, Instr. 1.52 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-52
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.53CSEL 31:100
Sagittae, inquit, potentes acutae cum carbonibus desolatoriis; quae huius uersus intellegentia est? Sagittae potentes sunt uerba domini quae caritate eius corda nostra configunt. carbones uero desolatorii sunt qui peccata desolent secundum illum carbonem Esaiae prophetae qui ad labia eiusdem defertur, ut purget uitia quae contraxerat uel loquendo uel ob timorem tacendo.
“Sharp arrows of the mighty,” it says, “with desolating coals.” What is the understanding of this verse? The mighty arrows are the words of the Lord, which pierce our hearts with his love. The desolating coals are those that lay waste sins, like that coal of the prophet Isaiah which is brought to his lips to purge the faults he had contracted either by speaking or by keeping silent out of fear.
Ps 120:4 (119:4 Vulg.) (quotation, high confidence) · Isa 6:6–7 (allusion, high confidence)
Notes and citation
Summary: The arrows are God's words piercing hearts with love; the coals purge sin, like Isaiah's coal.
- Ps 120:4 (119:4 Vulg.); Isa 6:6–7.
Notes on the original text
- Digital text corrected (stray period in the digital text): prophetae. qui ad labia → prophetae qui ad labia.
Cite (SBL): Eucherius, Instr. 1.53 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-53
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.54CSEL 31:100–101
Quid sibi uult, quod scribitur: ecce non dormitabit neque dormiet qui custodit Israhel? Dormire interdum in scripturis dominus dicitur, cum in nobis potius fides dormit et dormitantem infidelem relinquit nescit uero ille deesse quaerentibus se, non nouit dormire uigilantibus.
What does it mean that it is written: “Behold, he who keeps Israel will not slumber nor sleep”? The Lord is sometimes said in the Scriptures to sleep, when rather faith sleeps in us and leaves the slumbering man unbelieving; but he does not know how to fail those who seek him, he does not know how to sleep for those who keep watch.
Ps 121:4 (120:4 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God never sleeps; he is said to sleep when faith sleeps in us.
- Ps 121:4 (120:4 Vulg.).
Cite (SBL): Eucherius, Instr. 1.54 (CSEL 31:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-54
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.55CSEL 31:101
Legimus in psalmo de Hierusalem: Cuius participatio eius in id ipsum; quid hic sequemur? Quod diuersae partes unam construant ciuitatem, uel diuersa membra unum domini corpus efficiant.
We read in the psalm of Jerusalem: “whose sharing is in the selfsame.” What shall we hold here? That different parts build one city, or different members make one body of the Lord.
Ps 122:3 (121:3 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Jerusalem's “sharing in the selfsame” means many parts making one city, the one body of Christ.
- Ps 122:3 (121:3 Vulg.).
Notes on the original text
- Digital text corrected (letter lost in the digital text): de Hierusale: Cuius → de Hierusalem: Cuius.
Cite (SBL): Eucherius, Instr. 1.55 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-55
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.56CSEL 31:101
Quid sentiendum est de eo, ubi scribitur: Forsitam pertransisset anima nostra aquam inmensam? Pro forsitam in Graeco scriptum est cipIX, quod latine manifestius interpretamur: putas, ut sit sensus iste: putas, pertransisset anima nostra aquam inmensam, nisi dominus fuisset in nobis?
What is to be held about where it is written: “Perhaps our soul would have passed through the boundless water”? In place of “perhaps,” the Greek has ἄρα, which we translate into Latin more clearly as “do you think”; so that the sense is this: Do you think our soul would have passed through the boundless water, if the Lord had not been with us?
Ps 124:5 (123:5 Vulg.) (quotation, high confidence) · Ps 124:1 (123:1 Vulg.) (allusion, medium confidence)
Notes and citation
Summary: “Perhaps” in Psalm 124:5 renders the Greek ἄρα, “do you think,” making the verse a question.
- Ps 124:5 (123:5 Vulg.). The digital text prints the Greek word as “cipIX” (marked sic), evidently a garbled ἄρα; it is rendered as ἄρα here and the Latin text is left unchanged.
Topics: Scripture and canon
Cite (SBL): Eucherius, Instr. 1.56 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-56
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.57CSEL 31:101
Quid significat, quod scribitur: conuerte, domine, captiuitatem nostram sicut torrens in austro? Exultantis animae uox est ex uitiorum uinculis in libertatem conuersionemque redeuntis, qua postulat, ut ita diuinae miserationis aspiratione ex peccatorum captiuitate soluatur, sicut constricti glacie torrentes austri tepore soluuntur.
What does it signify that it is written: “Turn back, Lord, our captivity, like a torrent in the south”? It is the voice of an exultant soul returning from the chains of vices into liberty and conversion, by which it asks to be released from the captivity of sins by the breath of divine mercy, as torrents bound by ice are released by the warmth of the south wind.
Ps 126:4 (125:4 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The soul asks to be freed from sin as frozen torrents are loosed by the south wind.
- Ps 126:4 (125:4 Vulg.).
Cite (SBL): Eucherius, Instr. 1.57 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-57
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.58CSEL 31:101–102
Qualiter intellegendum est illud: ecce hereditas domini filii, merces fructus uentris; sicut sagittae in manu potentis, ita filii excussorum? De futuris se ibi loqui propheta significat qui post illam sessionem surgendi tempus declarat; id est, posteaquam dederit dilectis suis somnum, ostendit quae futura sit resurrectio illa sanctorum, dum dicit: ecce hereditas domini filii, merces fructus uentris. ipsa itaque domini est hereditas in filiis quam pro mercede fructus uentris indeptus est, quia saluator fructus est uentris cuius utique merces est, ut ei gentes hereditas sint quas per fidem generat in filios. sagittae autem apostoli recte appellantur qui orbem terrae quasi uolatu peragrantes doctrina sua infidelium corda penetrarunt; quos filios excussorum, id est prophetarum, optime propheta designat. nam utique cum in prophetia sua excutiuntur prophetae, quid aliud in illis nisi inuenti apostoli manifestantur? excussis itaque prophetis, quia apostoli generati sunt, recte appellantur filii excussorum.
How is that to be understood: “Behold, the inheritance of the Lord is sons, the reward the fruit of the womb; like arrows in the hand of the mighty, so are the sons of the shaken out”? The prophet shows that he is speaking there of things to come, since after that sitting he declares the time of rising; that is, after he has given sleep to his beloved, he shows what that resurrection of the saints will be, when he says: “Behold, the inheritance of the Lord is sons, the reward the fruit of the womb.” So the Lord's inheritance itself is in the sons, which he obtained as the reward of the fruit of the womb; for the Saviour is the fruit of the womb, whose reward surely is that the nations should be his inheritance, whom he begets through faith as sons. The apostles are rightly called arrows, who, crossing the world as if in flight, pierced the hearts of unbelievers with their teaching; and the prophet very well designates them as sons of the shaken out, that is, of the prophets. For surely, when the prophets are shaken out in their prophecy, what else is shown in them but the apostles found there? Since, therefore, the apostles were begotten from the prophets shaken out, they are rightly called sons of the shaken out.
Ps 127:2–4 (126:2-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: Psalm 127 is read of the resurrection: the nations are Christ's inheritance, and the apostles are arrows, “sons” of the prophets.
- Ps 127:2–4 (126:2–4 Vulg.); “sitting”: Ps 127:2 (126:2 Vulg.), “surgite postquam sederitis”. “Sons of the shaken out” (*filii excussorum*) follows the Latin Psalter.
Topics: Eschatology
Cite (SBL): Eucherius, Instr. 1.58 (CSEL 31:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-58
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.59CSEL 31:102
Quid est, quod legimus: sicut ablactatum super matre sua, ita retribues in anima mea? Animae nostrae ablactatio est, cum ab ignorantiae infantia ad perfectum cibum uitae consummatione sensus erigitur, igitur supra dixerat: si non humiliter sentiebam, id est, si non humilia et terrena cogitabam; sed exaltaui animam meam. hoc est: sed ad caelestia mente contendi, haec mihi fiat retributio, ut animam meam intellectus consummatio consequatur.
What is it that we read: “Like a weaned child upon its mother, so you will reward my soul”? The weaning of our soul is when, by the completion of life, the mind is raised from the infancy of ignorance to perfect food. Thus he had said above: “If I did not think humbly,” that is, if I did not think lowly and earthly things, “but exalted my soul,” that is, but strove in mind towards heavenly things, “let this be my reward, that the completion of understanding may follow my soul.”
Ps 131:2 (130:2 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The weaned soul is raised from ignorance to perfect understanding.
- Ps 131:2 (130:2 Vulg.), in the Old Latin form, where the verse is a conditional oath.
Cite (SBL): Eucherius, Instr. 1.59 (CSEL 31:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-59
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.60CSEL 31:102–103
Beatus, inquit, qui retribuet tibi, quod tu restituisti nobis; quis hic intellegendus est? Psalmus hic et de captiuitate Iudaeorum, cum in Babyllonem ducti sunt, et de peccatoribus qui expulsi ab ecclesia confusioni traduntur intellegi potest. hic ergo secundum historiam, ut quidam opinantur, significatur Cyrus rex qui hanc restitutionem subuersa Babyllone restituit et usque ad paruulos eius illic omni internecione desaeuiit. interiore uero sensu Babylloni uicem ille restituit qui eam captiuam ducit, quae se prius habuerat peccati lege captiuam, et exordia uitiorum ad petram quae est Christus elidit.
“Blessed,” it says, “is he who will repay you what you have rendered to us.” Who is to be understood here? This psalm can be understood both of the captivity of the Jews, when they were led into Babylon, and of sinners who, expelled from the church, are handed over to confusion. Here, then, according to history, as some think, King Cyrus is signified, who, Babylon being overthrown, made this restitution and raged there with total slaughter even to its little ones. But in the inner sense he repays Babylon in turn who leads her captive who had first held herself captive by the law of sin, and dashes the beginnings of vices against the rock, which is Christ.
Ps 137:8–9 (136:8-Ps Vulg.) (quotation, high confidence) · 1 Cor 10:4 (allusion, high confidence)
Notes and citation
Summary: Psalm 137:8–9 is read historically of Cyrus and spiritually of dashing the first vices against Christ the rock.
- Ps 137:8–9 (136:8–9 Vulg.); 1 Cor 10:4.
Cite (SBL): Eucherius, Instr. 1.60 (CSEL 31:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-60
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.61CSEL 31:103
Saepe in scripturis dicitur: confiteor tibi domine; qualiter hoc intellegendum est? Non semper paenitentiam uidetur significare confessio, nam confitebor interdum ponitur pro laudabo uel pro gratias agam uel pro glorificabo dominum.
It is often said in the Scriptures: “I confess to you, Lord.” How is this to be understood? Confession does not always seem to signify penance; for “I will confess” is sometimes put for “I will praise,” or for “I will give thanks,” or for “I will glorify the Lord.”
Matt 11:25 (echo, medium confidence)
Notes and citation
Summary: “Confess” in Scripture often means to praise or thank God, not to repent.
- E.g. Matt 11:25; Ps 9:1 (9:2 Vulg.).
Topics: Prayer
Cite (SBL): Eucherius, Instr. 1.61 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-61
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.62CSEL 31:103
Inperfectum meum, inquit, uiderunt oculi tui, et in libro tuo omnes scribentur; quae hic significantia est? Oculi dei inperfectum nostrum uident, quia deus hominem etiam priusquam formetur agnoscit; et aliter: inperfectum nostrum uident oculi dei, quia cogitationes nostras etiam antequam perficiantur, introspicit. in libro autem eius scribuntur omnes, quia omnes homines non absque eius uoluntate nascuntur, uel quia omnes uoluntates nostrae apud eum plenissime describuntur. sequitur autem: die replebuntur, et nemo in eis. die, id est, Christo replebuntur ac praeter Christum nemo in eis erit, quia deo pleni ea quae dei non sunt recipere non possunt.
“My imperfect being,” it says, “your eyes have seen, and in your book all will be written.” What is the meaning here? God's eyes see our imperfect being, because God knows man even before he is formed. And otherwise: God's eyes see our imperfect being because he looks into our thoughts even before they are completed. And in his book all are written, because all human beings are born not apart from his will, or because all our wills are most fully recorded with him. And there follows: “By day they will be filled, and no one in them.” By day, that is, by Christ, they will be filled, and apart from Christ no one will be in them, because those full of God cannot receive what is not of God.
Ps 139:16 (138:16 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God sees us before we are formed and records all our wills; filled with Christ, we receive nothing alien to God.
- Ps 139:16 (138:16 Vulg.), in the Old Latin form.
Cite (SBL): Eucherius, Instr. 1.62 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-62
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.63CSEL 31:103
Qui sunt pulli coruorum de quibus scribitur: et pullis coruorum inuocantibus eum? Fideles filios significat de infidelibus procreatos.
Who are the young of the ravens of which it is written: “and to the young ravens that call on him”? It signifies faithful sons begotten of unbelievers.
Ps 147:9 (146:9 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The young ravens are believers born of unbelieving parents.
- Ps 147:9 (146:9 Vulg.).
Cite (SBL): Eucherius, Instr. 1.63 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-63
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.64CSEL 31:103
Quid indicatur in hoc, quod legimus: ante faciem frigoris eius quis subsistit? Tentationum per haec frigus ostenditur.
What is indicated by what we read: “Before the face of his cold who will stand?” By these words the cold of temptations is shown.
Ps 147:17 (147:6 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God's cold signifies temptations.
- Ps 147:17 (147:6 Vulg.).
Topics: Temptation
Cite (SBL): Eucherius, Instr. 1.64 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-64
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Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.65CSEL 31:103–104
Qua ratione appellantur ancipites illi sanctorum gladii de quibus scribitur: et gladii ancipites in manibus eorum? Gladii ancipites dicuntur, quod in iudicio corpus atque animam punire simul possunt. et aliter, quod puniant et supplicio praesentis poenae et metu futurae. et hinc est illud, quod in eodem psalmo canitur: domino canticum nouum, quod qui mundi purgamenta creduntur de nationibus ac regibus iudicabunt.
For what reason are those swords of the saints called two-edged, of which it is written: “and two-edged swords in their hands”? They are called two-edged swords because in judgment they can punish body and soul together. And otherwise, because they punish both by the torment of present penalty and by fear of the future. And hence it is that in the same psalm it is sung, “to the Lord a new song”: that those who are thought the refuse of the world will judge the nations and kings.
Ps 149:6 (quotation, high confidence) · Ps 149:1 (quotation, high confidence) · Ps 149:7–8 (allusion, high confidence) · 1 Cor 4:13 (allusion, high confidence) · 1 Cor 6:2 (allusion, medium confidence)
Notes and citation
Summary: The saints' two-edged swords punish body and soul; the despised saints will judge nations and kings.
- Ps 149:6, 1, 7–8; “refuse of the world”: 1 Cor 4:13; the saints judging: 1 Cor 6:2. The last sentence is compressed in the Latin and is translated by sense.
Topics: Eschatology
Cite (SBL): Eucherius, Instr. 1.65 (CSEL 31:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eucherius-instructiones/1-65
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eucherius-instructiones-1-65) · Report an error
Translation: Translated by Claude from the Latin of Wotke, CSEL 31 (1894), digital text (slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.