# Instructions - Author: [Eucherius of Lyon](https://sophiascriptura.com/fathers/authors/eucherius-of-lyon/) - Latin title: *Instructionum libri duo* - Date: ca. 428-434 (approximate) - Source: Karl Wotke, ed., Eucherii Lugdunensis opera omnia, CSEL 31 (Vienna: Tempsky, 1894) (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Wotke (as above); a modern edition is Carmela Mandolfo, Eucherii Lugdunensis Formulae et Instructiones, CCSL 66 (Turnhout: Brepols, 2004) (cited only) - Work page: https://sophiascriptura.com/fathers/eucherius-instructiones/ - Passages: 82 ## Instructions 1.0 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-0 - Source: CSEL 31:65–66 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eucherius dedicates his Instructions to his son Salonius, educated at Lérins, and explains the plan of the work. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Salonius, Eucherius's son, later bishop of Geneva. Hilary is Hilary of Arles; Salvian is Salvian of Marseilles; Vincent is probably Vincent of Lérins. ### Citation (SBL) Eucherius, Instr. 1.0 (CSEL 31:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-0). ## Instructions 1.1 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-1 - Source: CSEL 31:139 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The seven spirits of the Apocalypse are the seven gifts listed in Isaiah 11, all the work of the one Spirit. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rev 1:4: allusion, high confidence - Isa 11:2–3: quotation, high confidence - 1 Cor 12:11: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.1 (CSEL 31:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-1). ## Instructions 1.2 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-2 - Source: CSEL 31:137–138 - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.2 (CSEL 31:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-2). ## Instructions 1.3 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-3 - Source: CSEL 31:138–139 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The sin unto death and the blasphemy against the Holy Spirit are impenitence until death. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 John 5:16: allusion, high confidence - Matt 12:32: quotation, high confidence ### Translation notes - 1 John 5:16; Matt 12:32. *Paenitentia* and “works of satisfaction” refer to the church's penitential discipline. ### Citation (SBL) Eucherius, Instr. 1.3 (CSEL 31:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-3). ## Instructions 1.4 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-4 - Source: CSEL 31:139 - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 1 John 5:19: allusion, high confidence - Eph 5:16: quotation, high confidence ### Translation notes - 1 John 5:19; Eph 5:16. ### Citation (SBL) Eucherius, Instr. 1.4 (CSEL 31:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-4). ## Instructions 1.5 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-5 - Source: CSEL 31:136–137 - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Acts 19:1–7: allusion, high confidence ### Translation notes - Acts 19:1–7. The rule on converts from heresy is the Western practice (compare Council of Arles 314, canon 9 [8]). ### Citation (SBL) Eucherius, Instr. 1.5 (CSEL 31:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-5). ## Instructions 1.6 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-6 - Source: CSEL 31:126 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God hardens the heart by deferring the punishment of sins. ### Latin text Idem loquitur de deo: ergo cui uult miseretur, et quem uult indurat; quid hic sequimur? Induratur cor a deo, dum criminum poena differtur. ### English translation (Claude) 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. ### Scripture references - Rom 9:18: quotation, high confidence ### Translation notes - Rom 9:18. ### Citation (SBL) Eucherius, Instr. 1.6 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-6). ## Instructions 1.7 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-7 - Source: CSEL 31:126 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God does not blind those who want to see; he “hands over” the self-blinded by abandoning them. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rom 11:7: quotation, high confidence - 1 Tim 2:4: quotation, high confidence - Rom 1:24: allusion, medium confidence ### Translation notes - Rom 11:7; 1 Tim 2:4; “handed over”: Rom 1:24, 26, 28. ### Citation (SBL) Eucherius, Instr. 1.7 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-7). ## Instructions 1.8 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-8 - Source: CSEL 31:126 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The coals of fire are either the compunction kindled by kindness, or the guilt the impenitent enemy heaps on himself. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rom 12:20: quotation, high confidence - Prov 25:21–22: quotation, medium confidence ### Translation notes - Rom 12:20 (Prov 25:21–22). ### Citation (SBL) Eucherius, Instr. 1.8 (CSEL 31:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-8). ## Instructions 1.9 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-9 - Source: CSEL 31:126–127 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: All authority is from God, but not all use it well, as all receive life from God but do not all live well. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rom 13:1: allusion, high confidence ### Translation notes - Rom 13:1. ### Citation (SBL) Eucherius, Instr. 1.9 (CSEL 31:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-9). ## Instructions 1.10 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-10 - Source: CSEL 31:117–118 - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - John 14:28: quotation, high confidence - John 10:30: quotation, high confidence - Matt 2:11–12: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.10 (CSEL 31:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-10). ## Instructions 1.11 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-11 - Source: CSEL 31:109 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The kingdom in which Christ drinks the new wine is the church, where he drinks his blood in his members. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 26:29: quotation, high confidence ### Translation notes - Matt 26:29. ### Citation (SBL) Eucherius, Instr. 1.11 (CSEL 31:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-11). ## Instructions 1.12 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-12 - Source: CSEL 31:109–110 - Translation: Claude (claude-opus-5-5), 2026-10-23 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 26:64: quotation, high confidence - Matt 24:30: quotation, high confidence ### Translation notes - Matt 26:64; 24:30. ### Citation (SBL) Eucherius, Instr. 1.12 (CSEL 31:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-12). ## Instructions 1.13 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-13 - Source: CSEL 31:91 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “I shall be no more” means “no more a sojourner,” not that the psalmist will cease to exist. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 39:12–13 (38:13-Ps Vulg.): quotation, high confidence ### Translation notes - Ps 39:12–13 (38:13–14 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.13 (CSEL 31:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-13). ## Instructions 1.14 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-14 - Source: CSEL 31:91–92 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “At the head of the book” refers to Christ, the Beginning in Gen 1:1 and John 1:1. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Ps 40:7 (39:8 Vulg.): quotation, high confidence - Gen 1:1: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - Ps 40:7 (39:8 Vulg.); Gen 1:1; John 1:1. ### Citation (SBL) Eucherius, Instr. 1.14 (CSEL 31:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-14). ## Instructions 1.15 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-15 - Source: CSEL 31:92 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Abyss calls to abyss”: the Old and New Testaments bear witness to each other. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 42:7 (41:8 Vulg.): quotation, high confidence ### Translation notes - Ps 42:7 (41:8 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.15 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-15). ## Instructions 1.16 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-16 - Source: CSEL 31:92 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Sons born in place of fathers: the apostles succeeding the prophets. ### Latin text Quid intellegendum est ex hoc, quod scribitur: pro patribus tuis nati sunt tibi filii? Id est, quod temporum successione sint redditi pro prophetis apostoli. ### English translation (Claude) 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. ### Scripture references - Ps 45:16 (44:17 Vulg.): quotation, high confidence ### Translation notes - Ps 45:16 (44:17 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.16 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-16). ## Instructions 1.17 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-17 - Source: CSEL 31:92 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “A brother does not redeem, a man will redeem”: Moses did not redeem, Christ did. ### Latin text Frater non redimit, redimet homo; quid de hoc loco sentiendum est? Quod non redemerit Moses, redemerit Christus. ### English translation (Claude) “A brother does not redeem; a man will redeem.” What is to be held about this passage? That Moses did not redeem; Christ redeemed. ### Scripture references - Ps 49:7 (48:8 Vulg.): quotation, high confidence ### Translation notes - Ps 49:7 (48:8 Vulg.), in the Old Latin form “frater non redimit, redimet homo”. ### Citation (SBL) Eucherius, Instr. 1.17 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-17). ## Instructions 1.18 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-18 - Source: CSEL 31:92 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: David sinned against God alone because God alone is sinless; God is justified when judged. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Ps 51:4 (50:6 Vulg.): quotation, high confidence - Isa 1:18: quotation, high confidence ### Translation notes - Ps 51:4 (50:6 Vulg.); Isa 1:18 (Old Latin “iudicemur”). ### Citation (SBL) Eucherius, Instr. 1.18 (CSEL 31:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-18). ## Instructions 1.19 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-19 - Source: CSEL 31:92–93 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Will not halve their days” means either untimely death or failing to give part of life to God. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 55:23 (54:24 Vulg.): quotation, high confidence - Ps 102:24 (101:25 Vulg.): quotation, high confidence ### Translation notes - Ps 55:23 (54:24 Vulg.); Ps 102:24 (101:25 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.19 (CSEL 31:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-19). ## Instructions 1.20 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-20 - Source: CSEL 31:93 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The thorns producing the bramble are sins reaching completion. ### Latin text Quid interior sensus eloquitur de hoc, quod scribitur: priusquam producant spinae uestrae rhamnum? Id est, priusquam se peccata uestra consumment. ### English translation (Claude) What does the inner sense declare about what is written: “Before your thorns produce the bramble”? That is, before your sins come to completion. ### Scripture references - Ps 58:9 (57:10 Vulg.): quotation, high confidence ### Translation notes - Ps 58:9 (57:10 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.20 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-20). ## Instructions 1.21 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-21 - Source: CSEL 31:93 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The righteous wash their hands in sinners' blood when God punishes the wicked unasked and the righteous shine by contrast. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 58:10 (57:11 Vulg.): allusion, high confidence ### Translation notes - Ps 58:10 (57:11 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.21 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-21). ## Instructions 1.22 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-22 - Source: CSEL 31:93 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Do not have mercy on evildoers” is a wish for their correction in this life, not a curse. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 59:5 (58:6 Vulg.): quotation, high confidence ### Translation notes - Ps 59:5 (58:6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.22 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-22). ## Instructions 1.23 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-23 - Source: CSEL 31:93 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God spoke once (firmly, or in the law); the two things heard are his power and his mercy. ### Latin text 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? ### English translation (Claude) “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”? ### Scripture references - Ps 62:11–12 (61:12-Ps Vulg.): quotation, high confidence - Matt 5:17: quotation, high confidence ### Translation notes - Ps 62:11–12 (61:12–13 Vulg.); Matt 5:17. ### Citation (SBL) Eucherius, Instr. 1.23 (CSEL 31:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-23). ## Instructions 1.24 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-24 - Source: CSEL 31:93–94 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Fire and water are persecution and martyrdom, or baptism and the Holy Spirit. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Ps 66:12 (65:12 Vulg.): quotation, high confidence - Deut 4:24: quotation, high confidence ### Translation notes - Ps 66:12 (65:12 Vulg.); Deut 4:24. ### Citation (SBL) Eucherius, Instr. 1.24 (CSEL 31:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-24). ## Instructions 1.25 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-25 - Source: CSEL 31:94 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: He who “ascends above the setting” is Christ, who overcame death. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 68:4 (67:5 Vulg.): quotation, high confidence ### Translation notes - Ps 68:4 (67:5 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.25 (CSEL 31:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-25). ## Instructions 1.26 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-26 - Source: CSEL 31:94 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The “willing rain” is the manna literally and the commandments spiritually, fulfilled in the Gospel where the Gentiles dwell. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 68:9–10 (67:10-Ps Vulg.): quotation, high confidence ### Translation notes - Ps 68:9–10 (67:10–11 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.26 (CSEL 31:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-26). ## Instructions 1.27 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-27 - Source: CSEL 31:94–95 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The silvered dove with golden back: the Spirit, and the literal (silver) and inner (gold) senses of the two Testaments. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 68:13 (67:14 Vulg.): quotation, high confidence ### Translation notes - Ps 68:13 (67:14 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.27 (CSEL 31:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-27). ## Instructions 1.28 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-28 - Source: CSEL 31:95 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Bashan means “confusion”; the verse is read of the cross, which Christ endured willingly. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 68:22–23 (67:23-Ps Vulg.): quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.28 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-28). ## Instructions 1.29 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-29 - Source: CSEL 31:95 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The princes of Zebulun and Naphtali are Peter and Andrew; Benjamin is Paul. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 68:27 (67:28 Vulg.): allusion, high confidence ### Translation notes - Ps 68:27 (67:28 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.29 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-29). ## Instructions 1.30 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-30 - Source: CSEL 31:95 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The enemies' “signs” are the Babylonians' trophies set up in the temple. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 74:4–5 (73:4-Ps Vulg.): quotation, high confidence ### Translation notes - Ps 74:4–5 (73:4–5 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.30 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-30). ## Instructions 1.31 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-31 - Source: CSEL 31:95 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Salvation “in the midst of the earth” is the cross in Judea, or the incarnation in the virgin's womb. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 74:12 (73:12 Vulg.): quotation, high confidence ### Translation notes - Ps 74:12 (73:12 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.31 (CSEL 31:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-31). ## Instructions 1.32 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-32 - Source: CSEL 31:95–96 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The Lord's cup is mixed with mercy and judgment; its dregs are the final judgment still to come. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 75:8 (74:9 Vulg.): quotation, high confidence ### Translation notes - Ps 75:8 (74:9 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.32 (CSEL 31:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-32). ## Instructions 1.33 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-33 - Source: CSEL 31:96 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God rejoices in a pure mind as in a festival. ### Latin text Quae significantia est, quod scribitur: et reliquae cogitationes diem festum agent tibi? Pulchre hinc ostenditur, quod deus puritate mentis uelut quadam festiuitate laetatur. ### English translation (Claude) 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. ### Scripture references - Ps 76:10 (75:11 Vulg.): quotation, high confidence ### Translation notes - Ps 76:10 (75:11 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.33 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-33). ## Instructions 1.34 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-34 - Source: CSEL 31:96 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The “wheel” in which the thunder sounds is the round world. ### Latin text Uox, inquit, tonitrui in rota; quid hic sentiendum est? Rotam hinc ipsum dixit orbem terrae, eo quod intra eiusdem orbis rotam circumferant tonitrua mugitum. ### English translation (Claude) “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. ### Scripture references - Ps 77:18 (76:19 Vulg.): quotation, high confidence ### Translation notes - Ps 77:18 (76:19 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.34 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-34). ## Instructions 1.35 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-35 - Source: CSEL 31:96 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Striking the enemies “in the hinder parts” is literally the Philistines' plague and spiritually the last judgment. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 78:66 (77:66 Vulg.): quotation, high confidence - 1 Sam 5:6: allusion, high confidence ### Translation notes - Ps 78:66 (77:66 Vulg.); 1 Sam 5:6. ### Citation (SBL) Eucherius, Instr. 1.35 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-35). ## Instructions 1.36 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-36 - Source: CSEL 31:96 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The boar and the wild beast of Psalm 80 are Vespasian and Titus. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 80:13 (79:14 Vulg.): quotation, high confidence ### Translation notes - Ps 80:13 (79:14 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.36 (CSEL 31:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-36). ## Instructions 1.37 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-37 - Source: CSEL 31:96–97 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “No new god” excludes idols or the antichrist, not Christ, the eternal Word who appeared to the patriarchs. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 81:8–9 (80:9-Ps Vulg.): quotation, high confidence - John 1:1: allusion, high confidence - Gen 1:26: allusion, medium confidence ### Translation notes - 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”. ### Citation (SBL) Eucherius, Instr. 1.37 (CSEL 31:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-37). ## Instructions 1.38 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-38 - Source: CSEL 31:97 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The “gods” among whom God stands are the saints, who share his name as sons of God. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 82:1 (81:1 Vulg.): quotation, high confidence - Exod 7:1: quotation, high confidence ### Translation notes - Ps 82:1 (81:1 Vulg.); Exod 7:1. ### Citation (SBL) Eucherius, Instr. 1.38 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-38). ## Instructions 1.39 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-39 - Source: CSEL 31:97 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Righteousness and peace kissing: law and grace joined in Christ. ### Latin text 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? ### English translation (Claude) 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. ### Scripture references - Ps 85:10 (84:11 Vulg.): quotation, high confidence - Eph 2:14: allusion, high confidence - 1 Tim 2:5: echo, medium confidence ### Translation notes - Ps 85:10 (84:11 Vulg.); Eph 2:14; 1 Tim 2:5. ### Citation (SBL) Eucherius, Instr. 1.39 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-39). ## Instructions 1.40 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-40 - Source: CSEL 31:97 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The gates of Zion preferred to the tents of Jacob: the church preferred to the synagogue. ### Latin text Qualiter accipiendum est, quod legimus: diligit dominus portas Sion, super omnia tabernacula Iacob. Quod dominus umbraculis synagogae ecclesiae munimenta praetulerit. ### English translation (Claude) 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. ### Scripture references - Ps 87:2 (86:2 Vulg.): quotation, high confidence ### Translation notes - Ps 87:2 (86:2 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.40 (CSEL 31:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-40). ## Instructions 1.41 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-41 - Source: CSEL 31:97–98 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Psalm 87:5 is read of Christ, born in Zion, who is also the Most High who founded her. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 87:5 (86:5 Vulg.): quotation, high confidence - Isa 53:1: quotation, high confidence ### Translation notes - Ps 87:5 (86:5 Vulg.); the reading “according to the Hebrew” is Jerome's; Isa 53:1. ### Citation (SBL) Eucherius, Instr. 1.41 (CSEL 31:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-41). ## Instructions 1.42 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-42 - Source: CSEL 31:98 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Free among the dead” is Christ, sinless among sinners. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 88:4–5 (87:5-Ps Vulg.): quotation, high confidence ### Translation notes - Ps 88:4–5 (87:5–6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.42 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-42). ## Instructions 1.43 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-43 - Source: CSEL 31:98 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The land of forgetfulness is the flesh of the wicked forsaken by God, or death and hell. ### Latin text 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? ### English translation (Claude) 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?” ### Scripture references - Ps 88:12 (87:13 Vulg.): quotation, high confidence - Ps 6:5 (6:6 Vulg.): quotation, high confidence ### Translation notes - Ps 88:12 (87:13 Vulg.); Ps 6:5 (6:6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.43 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-43). ## Instructions 1.44 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-44 - Source: CSEL 31:98 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The eagle's renewal (a natural-history tale) figures our renewal by baptism or resurrection. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 103:5 (102:5 Vulg.): quotation, high confidence ### Translation notes - Ps 103:5 (102:5 Vulg.). The tale of the eagle is ancient natural lore, reported as such. ### Citation (SBL) Eucherius, Instr. 1.44 (CSEL 31:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-44). ## Instructions 1.45 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-45 - Source: CSEL 31:98–99 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The abyss is the covering of the earth, not of God, as the context shows. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 104:6 (103:6 Vulg.): quotation, high confidence ### Translation notes - Ps 104:6 (103:6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.45 (CSEL 31:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-45). ## Instructions 1.46 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-46 - Source: CSEL 31:99 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Waters stand above mountains as rain clouds or as mountainous waves. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 104:6 (103:6 Vulg.): quotation, high confidence ### Translation notes - Ps 104:6 (103:6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.46 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-46). ## Instructions 1.47 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-47 - Source: CSEL 31:99 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The dragon is the devil, created good by God before his voluntary fall, and mocked by children in Isaiah. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 104:26 (103:26 Vulg.): quotation, high confidence - Isa 11:8: allusion, high confidence ### Translation notes - Ps 104:26 (103:26 Vulg.); Isa 11:8. ### Citation (SBL) Eucherius, Instr. 1.47 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-47). ## Instructions 1.48 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-48 - Source: CSEL 31:99 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Iron passed through his soul” refers to Christ's nails, or to hard tribulation. ### Latin text 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? ### English translation (Claude) 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?” ### Scripture references - Ps 105:18 (104:18 Vulg.): quotation, high confidence - Matt 6:25: quotation, high confidence ### Translation notes - Ps 105:18 (104:18 Vulg.); Matt 6:25. ### Citation (SBL) Eucherius, Instr. 1.48 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-48). ## Instructions 1.49 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-49 - Source: CSEL 31:99 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: A psalm (played) stands for the active life, a canticle (sung) for the contemplative. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Eucherius, Instr. 1.49 (CSEL 31:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-49). ## Instructions 1.50 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-50 - Source: CSEL 31:99–100 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God's oath means an unchangeable promise. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 110:4 (109:4 Vulg.): quotation, high confidence ### Translation notes - Ps 110:4 (109:4 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.50 (CSEL 31:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-50). ## Instructions 1.51 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-51 - Source: CSEL 31:100 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Christ drank of the torrent of the passion in the world and was therefore exalted. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 110:7 (109:7 Vulg.): quotation, high confidence - Phil 2:9: quotation, high confidence ### Translation notes - Ps 110:7 (109:7 Vulg.); Phil 2:9. ### Citation (SBL) Eucherius, Instr. 1.51 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-51). ## Instructions 1.52 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-52 - Source: CSEL 31:100 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The fifteen Songs of Steps correspond to the temple's fifteen steps and lead to spiritual heights. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 120:1 (119:1 Vulg.): allusion, high confidence ### Translation notes - Pss 120–134 (119–133 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.52 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-52). ## Instructions 1.53 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-53 - Source: CSEL 31:100 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The arrows are God's words piercing hearts with love; the coals purge sin, like Isaiah's coal. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 120:4 (119:4 Vulg.): quotation, high confidence - Isa 6:6–7: allusion, high confidence ### Translation notes - Ps 120:4 (119:4 Vulg.); Isa 6:6–7. ### Citation (SBL) Eucherius, Instr. 1.53 (CSEL 31:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-53). ## Instructions 1.54 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-54 - Source: CSEL 31:100–101 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God never sleeps; he is said to sleep when faith sleeps in us. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 121:4 (120:4 Vulg.): quotation, high confidence ### Translation notes - Ps 121:4 (120:4 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.54 (CSEL 31:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-54). ## Instructions 1.55 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-55 - Source: CSEL 31:101 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Jerusalem's “sharing in the selfsame” means many parts making one city, the one body of Christ. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 122:3 (121:3 Vulg.): quotation, high confidence ### Translation notes - Ps 122:3 (121:3 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.55 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-55). ## Instructions 1.56 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-56 - Source: CSEL 31:101 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Perhaps” in Psalm 124:5 renders the Greek ἄρα, “do you think,” making the verse a question. ### Latin text 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? ### English translation (Claude) 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? ### Scripture references - Ps 124:5 (123:5 Vulg.): quotation, high confidence - Ps 124:1 (123:1 Vulg.): allusion, medium confidence ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.56 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-56). ## Instructions 1.57 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-57 - Source: CSEL 31:101 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The soul asks to be freed from sin as frozen torrents are loosed by the south wind. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 126:4 (125:4 Vulg.): quotation, high confidence ### Translation notes - Ps 126:4 (125:4 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.57 (CSEL 31:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-57). ## Instructions 1.58 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-58 - Source: CSEL 31:101–102 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Psalm 127 is read of the resurrection: the nations are Christ's inheritance, and the apostles are arrows, “sons” of the prophets. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 127:2–4 (126:2-Ps Vulg.): quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.58 (CSEL 31:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-58). ## Instructions 1.59 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-59 - Source: CSEL 31:102 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The weaned soul is raised from ignorance to perfect understanding. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Ps 131:2 (130:2 Vulg.): quotation, high confidence ### Translation notes - Ps 131:2 (130:2 Vulg.), in the Old Latin form, where the verse is a conditional oath. ### Citation (SBL) Eucherius, Instr. 1.59 (CSEL 31:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-59). ## Instructions 1.60 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-60 - Source: CSEL 31:102–103 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Psalm 137:8–9 is read historically of Cyrus and spiritually of dashing the first vices against Christ the rock. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 137:8–9 (136:8-Ps Vulg.): quotation, high confidence - 1 Cor 10:4: allusion, high confidence ### Translation notes - Ps 137:8–9 (136:8–9 Vulg.); 1 Cor 10:4. ### Citation (SBL) Eucherius, Instr. 1.60 (CSEL 31:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-60). ## Instructions 1.61 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-61 - Source: CSEL 31:103 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: “Confess” in Scripture often means to praise or thank God, not to repent. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Matt 11:25: echo, medium confidence ### Translation notes - E.g. Matt 11:25; Ps 9:1 (9:2 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.61 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-61). ## Instructions 1.62 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-62 - Source: CSEL 31:103 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God sees us before we are formed and records all our wills; filled with Christ, we receive nothing alien to God. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 139:16 (138:16 Vulg.): quotation, high confidence ### Translation notes - Ps 139:16 (138:16 Vulg.), in the Old Latin form. ### Citation (SBL) Eucherius, Instr. 1.62 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-62). ## Instructions 1.63 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-63 - Source: CSEL 31:103 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The young ravens are believers born of unbelieving parents. ### Latin text Qui sunt pulli coruorum de quibus scribitur: et pullis coruorum inuocantibus eum? Fideles filios significat de infidelibus procreatos. ### English translation (Claude) 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. ### Scripture references - Ps 147:9 (146:9 Vulg.): quotation, high confidence ### Translation notes - Ps 147:9 (146:9 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.63 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-63). ## Instructions 1.64 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-64 - Source: CSEL 31:103 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God's cold signifies temptations. ### Latin text Quid indicatur in hoc, quod legimus: ante faciem frigoris eius quis subsistit? Tentationum per haec frigus ostenditur. ### English translation (Claude) 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. ### Scripture references - Ps 147:17 (147:6 Vulg.): quotation, high confidence ### Translation notes - Ps 147:17 (147:6 Vulg.). ### Citation (SBL) Eucherius, Instr. 1.64 (CSEL 31:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-64). ## Instructions 1.65 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/1-0/#p-1-65 - Source: CSEL 31:103–104 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The saints' two-edged swords punish body and soul; the despised saints will judge nations and kings. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Eucherius, Instr. 1.65 (CSEL 31:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/1-65). ## Instructions 2.0 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-0 - Source: CSEL 31:140 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eucherius introduces Book 2, a classified list of explanations, beginning with Hebrew names. ### Latin text Quoniam, fili carissime, superiore libro propositionibus tuis se rettulit iam crebra responsio, et uereor, ne adsiduae interrogationes, ut fit plerumque, legenti generent ex satietate fastidium, meo nunc nomine ea quae spoponderam opus uariaturus adnectam singula quaeque, ut ordine ipso magis clareant, per species suas diuidens ac titulis suis subdens. et primo ueniam ad Hebraeorum nominum interpretationem e quibus certa quaeque et celebriora breuitatis causa ponam. ### English translation (Claude) Since, dearest son, in the preceding book my answers have referred back to your propositions time after time, and I fear that continual questions, as often happens, may produce weariness in the reader from surfeit, I will now vary the work and add in my own name the things I had promised, dividing each by its kinds and placing it under its headings, so that they may be clearer by the very order. And first I will come to the interpretation of Hebrew names, of which, for brevity's sake, I will set down the certain and better-known ones. ### Citation (SBL) Eucherius, Instr. 2.0 (CSEL 31:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-0). ## Instructions 2.1 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-1 - Source: CSEL 31:140–145 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: A list of Hebrew and other names with their traditional meanings, ending with the point that names in Scripture fit their bearers. ### Latin text Adonai in Latinum significat dominus. Sabaoth exercituum siue uirtutum aut, ut aliqui uolunt, omnipotens. Iesus saluator. Nazareus sanctus. Messias unctus, id est Christus. Michael, qui sicut deus. Gabriel fortitudo dei. Raphael medicina dei. Adam homo siue terrigena. Eua uita siue calamitas; miror, unde apud Hebraeos interpretatio huius nominis tam diuersa sit, nisi forte ideo, quod eadem et edendo homini uitam adtulerit et transgrediendo calamitatem, aut quod mulier aliis interdum uita, aliis est calamitas. Abel luctus uel miserabilis. Cain possessio uel lamentatio. Enoch dedicatio. Matthusala mortuus est et misit. Noe requies. Sem nominatus. Cham calidus. Japheth latitudo. Lot declinans siue uinctus. Melchisedec rex iustus. Abram pater excelsus. Abraam pater uidens populum uel pater multarum, id est gentium. Sani princeps mea. Sarra princeps; notandum quod utrisque nominibus, id est Abraae uel Sarrae, tantum a litteram dominus addiderit quae tamen apud Hebraeos per e legitur. Agar aduena uel conuersa. Ismael auditio dei. Isaac risus, non tamen, ut quidam putant, ideo sic appellatus, quia Sarra riserit, sed quod Abraam qui tunc utique prior risisse indicatur. Rebecca patientia siue quae multum acceperit. Iacob supplantator. Israhel uir uidens deum, sed melius, princeps cum deo. Lia laboriosa. Rachel ouis uel uidens deum. Ruben uidens filius siue uidens, in medio. Symeon audienti tristitias. Leui adpositus siue additus. Iuda confitens siue glorificans. Zabulon habitaculum pulchritudinis. Isachar est merces. Dan iudicium aut iudicans. Gad tentatio. Aser latitudo siue beatus. Neptali conuersantes. Beniamin filius dexterae. Ephraim frugifer siue ubertas uel Augentius Latine. Manasse oblitus. Esau roboreus siue aceruus lapidum. Cedar tenebrae uel maeror. Iob magus uel dolens. Amalec populus lambens siue restinguens. Moses adsumptio uel liniens. Aaron mons fortitudinis. Pharao denudans eum siue dissipator eius; sed Pharao nomen est non hominis sed dignitatis, sicut et apud nos Augusti appellantur reges, cum propriis nominibus censeantur. Pharao tamen ille submersus in mare rubrum proprio uocabulo Cenchres uocitatus est. Iosue saluator. Athoniel tempus eius deus uel responsio dei. Aod gloriosus. Semegar nomen adueniens siue ibi colonus. Barac fulgurans. Delbora apis uel loquax. Gedeon tentatio iniquitatis eorum. Abimelec pater meus rex. Thola uermiculus uel coccinum. Iair inluminans. Iepte aperiens uel apertus. Esebon cogitatio siue cingulum maeroris. Achialon uiuens deo uel uidens deum. Abdo seruus eius. Samson sol eorum uel solis fortitudo. Dalila paupercula uel situla. Heli deus meus. Samuel nomen eius deus. Saul expetitus siue petitio. Iessai insulae holocaustum uel sacrificium. Dauid desiderabilis siue fortis manu. Ionatham columbae donum uel domini donum. Abessalon pater pacis. Salamon pacificus, idem est ecclesiastes, id est contionator, idem et Idia, id est dilectus domini. Roboam latitudo populi; Abia pater dominus. Asa tollens siue sustollens. Iosaphat domini iudicium. Ioram quis est excelsus. Achazias adprehendens dominum. Athalia tempus domini. Ioas sperans siue temporalis. Amasias populum tollens. Ozias fortitudo domini. Azarias auxilium domini. Isatha est perfectus. Adhaz adprehendens. Ezechias fortitudo domini. Manasses obliuiosus uel quid oblitus est. Amon fidelis uel nutritius. Iosias, ubi est incensum uel domini salus. Ioachaz robustus. Ioachim cuius est praeparatio. Eliacim dei resurrectio. Iechonias praeparatio dei. Sedecias iustus domini. Ieroboam diiudicans populum uel diiudicans supernos. Nabe latratus. Baasa pinguedo. Haelam saeculi uel orbis. Zamrim psalmus uel canticum meum. Omri crispans meus. Achab frater patris. Iezabel fluens sanguinem uel ubi est sterquilinium. Ochozias adprehendens dominum. Ioram qui est excelsus, sed melius sublimabitur. Iehu ipse uel est. Joatha robustus. Zaccharia memor domini. Sella umbra eius uel petitio. Manahem consolans. Facias aperiens. Helias domini dei. Heliseus dei mei salus. Osee saluator. Iohel incipiente deo siue est deus. Amos potens uel fortis aut populum deuellens. Abdia seruus domini. Iona columba uel dolens. Micha quis iste. Naum germen siue consolatio. Habacuc amplexans. Sophonias abscondens eam. Aggeus festus siue solemnis. Zaccharia memor domini. Malachias angelus meus. Esaia solus domini. Hieremia excelsus domini. Hiezechiel fortitudo domini. Daniel iudicium dei. Iudith laudans aut Iudaea. Ioseph auctus. Maria inluminata siue stella maris, sed sermone Syro domina. Simon pone maerorem uel oboediens. Petrus agnoscens. Bariona filius columbae, Syrum pariter et Hebraeum. Cephas Petrus, Syrum est. Paulus mirabilis. Saulus tentatio respicientis uel securitas. Andreas uirilis, Graecum est. Iacobus supplantator. Iohannes domini gratia. Philippus os lampadarum. Bartholomaeus filius suspendentis aquas. Thomas abyssus uel geminus, unde et Dydimus Graece dicitur. Matthaeus donatus, idem appellatus est Leui. Lebbeus corculus, id est a corde, ipse est et Thaddeus, ipse est et Iuda Iacobi. Chananaeus possidens siue possessio; ita autem dictus Simon a uico Chana, ipse est et zelotes. Iscarioth memoriale domini uel memoria mortis; hoc uero nomine appellatus est Iudas a uico in quo natus est. Marcus excelsus mandato. Lucas ipse consurgens siue ipse leuans. Stephanus norma uestra. Graeco autem sermone coronatus. Pontius declinans consilium. Pilatus os malleatoris. Barabbas filius magistri eorum, absque dubio Iudaeorum magistri qui est diabolus. Eden in Genesi delicias. Iudaea confessio. Hierosolyma uisio pacis. Sion specula, et recte, nam haec ciuitas Dauid in monte constructa est. Babyllon confusio siue translatio. Aethiopia tenebrae. Aegyptus tribulatio siue tenebrae. Tyrus angustia. Romani sublimes uel tonantes. PQVH uirtus, Graecum est. Sinai mensura siue mandatum siue tentatio uel amphora mea. Gehenna uallis gratuita; quidam aestimant appellatam hanc a ualle Gehennon quae est iuxta murum Hierusales. Hebraei transitores. Sadducaei iustificati. Pharisaei diuisi. Galilaei uolubiles. Samaritae custodes, eo quod a Babylloniis illic ad custodiam conlocati sint Iudaeorum. Cum in ceteris tum et in hoc abundanter liquet, scriptura omnis sacra quam uere diuina sit ac plena mysteriis, quando ita congruant rebus nomina effectibusque respondeant. sicut Dauid qui exprimitur in Latinum fortis manu utique fortissimus omnibus fere bellis extitit, Salamon pacificus utique in pace regnum administrauit, Daniel iudicium dei utique in presbyterorum iudicio sententiam diuinae disceptationis exhibuit. unde quid mirum, si ii futura prophetauerint quorum etiam nomina, sicut res edocet, prophetiam sonant? sed iam de uariis uocabulis interpretationem ponamus. ### English translation (Claude) Adonai means in Latin “Lord.” Sabaoth: “of hosts” or “of powers,” or, as some would have it, “almighty.” Jesus: “saviour.” Nazarene: “holy.” Messiah: “anointed,” that is, Christ. Michael: “who is like God.” Gabriel: “strength of God.” Raphael: “medicine of God.” Adam: “man,” or “earth-born.” Eve: “life” or “calamity”; I wonder why the interpretation of this name among the Hebrews is so different, unless perhaps because the same woman both brought life to man by bearing and calamity by transgressing, or because a woman is sometimes life to some, calamity to others. Abel: “mourning” or “pitiable.” Cain: “possession” or “lamentation.” Enoch: “dedication.” Methuselah: “he died and sent.” Noah: “rest.” Shem: “named.” Ham: “hot.” Japheth: “breadth.” Lot: “turning aside” or “bound.” Melchizedek: “righteous king.” Abram: “exalted father.” Abraham: “father seeing the people” or “father of many,” that is, of nations. Sarai: “my princess.” Sarah: “princess”; note that to both names, that is, of Abraham and of Sarah, the Lord added only the letter a, which however among the Hebrews is read as e. Hagar: “stranger” or “converted.” Ishmael: “hearing of God.” Isaac: “laughter,” not, however, as some think, so called because Sarah laughed, but because Abraham, who is clearly shown to have laughed first. Rebecca: “patience,” or “she who has received much.” Jacob: “supplanter.” Israel: “a man seeing God,” but better, “prince with God.” Leah: “toiling.” Rachel: “ewe” or “seeing God.” Reuben: “seeing son,” or “seeing, in the midst.” Simeon: “to one hearing sorrows.” Levi: “joined” or “added.” Judah: “confessing” or “glorifying.” Zebulun: “dwelling of beauty.” Issachar: “there is reward.” Dan: “judgment” or “judging.” Gad: “temptation.” Asher: “breadth” or “blessed.” Naphtali: “those who converse.” Benjamin: “son of the right hand.” Ephraim: “fruitful” or “abundance,” or in Latin “Augentius.” Manasseh: “forgotten.” Esau: “oaken” or “heap of stones.” Kedar: “darkness” or “sorrow.” Job: “magus” or “grieving.” Amalek: “a people licking” or “quenching.” Moses: “taking up” or “anointing.” Aaron: “mountain of strength.” Pharaoh: “uncovering him” or “his scatterer”; but Pharaoh is the name not of a man but of a rank, as among us too kings are called Augusti, while they are registered by their own names. Yet that Pharaoh who was drowned in the Red Sea was called by his own name Cenchres. Joshua: “saviour.” Othniel: “his time is God” or “answer of God.” Ehud: “glorious.” Shamgar: “name of a stranger” or “there a settler.” Barak: “lightning.” Deborah: “bee” or “talkative.” Gideon: “temptation of their iniquity.” Abimelech: “my father is king.” Tola: “little worm” or “scarlet.” Jair: “giving light.” Jephthah: “opening” or “opened.” Heshbon: “thought” or “girdle of sorrow.” Ahialon: “living to God” or “seeing God.” Abdon: “his servant.” Samson: “their sun” or “strength of the sun.” Delilah: “poor little woman” or “bucket.” Eli: “my God.” Samuel: “his name is God.” Saul: “sought” or “petition.” Jesse: “burnt offering of the island” or “sacrifice.” David: “desirable” or “strong of hand.” Jonathan: “gift of a dove” or “gift of the Lord.” Absalom: “father of peace.” Solomon: “peaceable”; he is also Ecclesiastes, that is, the preacher, and also Jedidiah, that is, beloved of the Lord. Rehoboam: “breadth of the people.” Abijah: “the Lord is father.” Asa: “lifting” or “raising up.” Jehoshaphat: “judgment of the Lord.” Joram: “who is exalted.” Ahaziah: “grasping the Lord.” Athaliah: “time of the Lord.” Joash: “hoping” or “temporal.” Amaziah: “lifting the people.” Uzziah: “strength of the Lord.” Azariah: “help of the Lord.” Jotham: “he is perfect.” Ahaz: “grasping.” Hezekiah: “strength of the Lord.” Manasseh: “forgetful” or “what has he forgotten.” Amon: “faithful” or “nourisher.” Josiah: “where is the incense” or “salvation of the Lord.” Jehoahaz: “strong.” Jehoiakim: “whose is the preparation.” Eliakim: “resurrection of God.” Jeconiah: “preparation of God.” Zedekiah: “righteous one of the Lord.” Jeroboam: “judging the people” or “judging those above.” Nebat: “barking.” Baasha: “fatness.” Elah: “of the age” or “of the world.” Zimri: “psalm” or “my song.” Omri: “my curling.” Ahab: “father's brother.” Jezebel: “flowing with blood” or “where is the dunghill.” Ahaziah: “grasping the Lord.” Joram: “who is exalted,” but better, “will be lifted up.” Jehu: “he himself” or “he is.” Jotham: “strong.” Zechariah: “mindful of the Lord.” Shallum: “his shadow” or “petition.” Menahem: “consoling.” Pekah: “opening.” Elijah: “Lord God.” Elisha: “salvation of my God.” Hosea: “saviour.” Joel: “God beginning” or “he is God.” Amos: “mighty” or “strong” or “tearing away the people.” Obadiah: “servant of the Lord.” Jonah: “dove” or “grieving.” Micah: “who is this?” Nahum: “bud” or “consolation.” Habakkuk: “embracing.” Zephaniah: “hiding her.” Haggai: “festal” or “solemn.” Zechariah: “mindful of the Lord.” Malachi: “my angel.” Isaiah: “salvation of the Lord.” Jeremiah: “exalted one of the Lord.” Ezekiel: “strength of the Lord.” Daniel: “judgment of God.” Judith: “praising” or “Jewess.” Joseph: “increased.” Mary: “enlightened” or “star of the sea,” but in the Syriac language “lady.” Simon: “put away sorrow” or “obedient.” Peter: “recognizing.” Bar-Jona: “son of the dove,” Syriac and Hebrew alike. Cephas: “Peter,” it is Syriac. Paul: “wonderful.” Saul: “temptation of one looking back” or “security.” Andrew: “manly,” it is Greek. James: “supplanter.” John: “grace of the Lord.” Philip: “mouth of lamps.” Bartholomew: “son of him who suspends the waters.” Thomas: “abyss” or “twin,” whence he is also called Didymus in Greek. Matthew: “given,” he was also called Levi. Lebbaeus: “little heart,” that is, from cor (heart); he is also Thaddaeus, he is also Judas of James. Cananaean: “possessing” or “possession”; Simon was so called from the village of Cana; he is also the Zealot. Iscariot: “memorial of the Lord” or “memory of death”; Judas was called by this name from the village in which he was born. Mark: “exalted in commandment.” Luke: “he himself rising” or “he himself lifting.” Stephen: “your rule,” but in the Greek language “crowned.” Pontius: “turning aside counsel.” Pilate: “mouth of a hammerer.” Barabbas: “son of their master,” without doubt of the master of the Jews, who is the devil. Eden in Genesis: “delights.” Judea: “confession.” Jerusalem: “vision of peace.” Zion: “watchtower,” and rightly, for this city of David was built on a mountain. Babylon: “confusion” or “removal.” Ethiopia: “darkness.” Egypt: “tribulation” or “darkness.” Tyre: “narrowness.” Romans: “exalted” or “thundering.” Rhōmē: “strength,” it is Greek. Sinai: “measure” or “commandment” or “temptation” or “my jar.” Gehenna: “gratuitous valley”; some think it was named from the valley of Gehennon, which is next to the wall of Jerusalem. Hebrews: “those who pass over.” Sadducees: “justified.” Pharisees: “divided.” Galileans: “rolling.” Samaritans: “guards,” because they were placed there by the Babylonians to guard the Jews. As in other things, so in this too it is abundantly plain how truly divine and full of mysteries the whole of sacred Scripture is, when names so fit the things and correspond to the events: as David, who is rendered in Latin “strong of hand,” proved himself the strongest of all in almost all his wars; Solomon, “peaceable,” administered his kingdom in peace; Daniel, “judgment of God,” delivered the sentence of divine adjudication in the judgment of the elders. Why, then, is it surprising if those prophesied the future whose very names, as the matter shows, sound out prophecy? But now let us set out the interpretation of various words. ### Scripture references - Gen 17:5: allusion, medium confidence - Gen 17:15: allusion, medium confidence ### Extrabiblical texts - Sus 50-62 (Susanna): allusion, high confidence ### Translation notes - The etymologies are those of Jerome's *Book of Hebrew Names* and similar ancient lists; many are not accepted by modern scholarship and are translated as given. The digital text prints “PQVH”, evidently a garbled Ῥώμη (“strength”), translated as such. Cenchres as Pharaoh's name comes from ancient chronography (Eusebius–Jerome, *Chronicle*). Daniel's judgment of the elders: Susanna (Dan 13 Vulg.). ### Citation (SBL) Eucherius, Instr. 2.1 (CSEL 31:140–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-1). ## Instructions 2.2 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-2 - Source: CSEL 31:145–146 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Meanings of liturgical and biblical words such as Alleluia, Amen, Diapsalma, Hosanna, Maranatha, Seraphim and Cherubim. ### Latin text Alleluia in Latinum sonat laudate dominum; ia enim unum est de decem nominibus dei quae apud Hebraeos habentur. Amen uere siue fideliter. Diapsalma semper, id est, quod illa quibus hoc adnectitur sempiterna esse confirmet a deo, non conmutationem metri significat, ut quidam existimant, uel spiritus prophetici refectionem. sunt etiam qui diapsalma et ideo scribi putent, ut ex hoc siue personarum siue sensuum intellegatur esse conuersio. Osanna saluifica siue saluum fac. Osia enim saluifica interpretatur, anna interiectio est deprecantis, ergo integre dicitur Osianna; sed dum corripitur aut corrumpitur, sonat Osanna; est autem sensus: saluum fac, ut subaudiatur uel populum Israhel uel totum mundum. Rhama excelsa, in euangelio: uox in rhama audita est, id est in excelsis. est tamen et ciuitas quae Rhama appellatur. Racha uanus aut inanis. Rabbi magister meus, Syrum est. Abba pater, et hoc Syrum est. Man quid? Manna quid est hoc? Anathema perditio. Maranatha dominus noster uenit, Syrum est. Anathema autem Maranatha, sicut quidam dicunt, perditio in aduentum domini. Mammona diuitiae. Theraphim figurae uel imagines melius quam incendia. Seraphim uel Seraphin ardentes uel incendentes iuxta illud: qui facit angelos suos spiritus et ministros suos ignem urentem. ergo Seraphin uirtutes in caelis esse confirmant quae deum laudent et in ministeria diuersa mittantur. Cherubin scientiae multitudo, ceterum Cherubin ipsum in sancta sanctorum duo tantum significantur animalia; aliis uero locis, ubi hoc nomen legitur, aut picturam aliquam indicat aut uarietatem. ### English translation (Claude) Alleluia sounds in Latin “praise the Lord”; for ia is one of the ten names of God that are held among the Hebrews. Amen: “truly” or “faithfully.” Diapsalma: “always,” that is, it confirms that the things to which it is attached are made everlasting by God; it does not signify a change of metre, as some think, or a resting of the prophetic spirit. There are also those who think that diapsalma is written for this reason, that from it a change either of persons or of sense may be understood. Hosanna: “save” or “make safe.” For Osi is interpreted “save,” anna is the interjection of one entreating; so in full it is said Osianna, but when it is shortened or corrupted it sounds Osanna; and the sense is “make safe,” with either the people of Israel or the whole world understood. Rama: “high places”; in the Gospel: “A voice was heard in Rama,” that is, on high. There is, however, also a city called Rama. Raca: “empty” or “void.” Rabbi: “my master,” it is Syriac. Abba: “father,” and this too is Syriac. Man: “what?” Manna: “what is this?” Anathema: “perdition.” Maranatha: “our Lord comes,” it is Syriac. Anathema maranatha, as some say: “perdition at the coming of the Lord.” Mammon: “riches.” Teraphim: “figures” or “images,” better than “burnings.” Seraphim or Seraphin: “burning” or “kindling,” according to that saying: “who makes his angels spirits and his ministers a burning fire.” So they affirm that the Seraphim are powers in heaven which praise God and are sent on various ministries. Cherubim: “a multitude of knowledge”; but by Cherubim in the holy of holies only two living creatures are signified; in other places where this name is read, it indicates either some picture or variety. ### Scripture references - Matt 2:18: quotation, high confidence - Ps 104:4 (103:4 Vulg.): quotation, high confidence ### Translation notes - Matt 2:18 (Jer 31:15); Ps 104:4 (103:4 Vulg.); Heb 1:7. The ten Hebrew names of God are listed in Jerome, *Letter* 25. ### Citation (SBL) Eucherius, Instr. 2.2 (CSEL 31:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-2). ## Instructions 2.3 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-3 - Source: CSEL 31:146–150 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Meanings of obscure biblical words for plants, weapons, vessels, instruments, measures, and terms of the tabernacle and temple, comparing old and new Latin translations. ### Latin text Mandragora in Genesi genus pomi simillimum paruo peponi specie uel odore. Mazuroth in Iob ΖΩΙΔΙΟΣ quae duodecim signa mathematici adserunt. Fath ΚΛΙΜΑ, id est plaga ut meridiana uel occidentalis. Rhamnus in psalterio non rubus est, sed spinarum genus sentibus permolestum. Rhomphea gladium in Latino sonat, nam ubi in Genesi dicitur gladius flammeus atque uersatilis, in Graeco rhomphea ponitur. Framea hastae longissimae sunt quibus etiam nunc Armorici utentes hoc nomen tribuunt; quidam ita etiam gladios significari putant. Capparis in Salamone frutecti genus in Oriente simile lentisco. Palathae in Regnorum massae quae de recentibus ficis conpingi solent; Palathae Graecum est. Debelaim in Osea propheta Palathas dicunt. Dabir in Regnorum oraculum quod erat factum in medio in interiore parte templi in quo et arca domini erat, hoc appellabatur sancta sanctorum. Byssus genus serici grossioris pariter et fortioris. Phoenicium in Esaia coccinum. Luteres in Regnorum conchae uel canthari aquarii; sed et cantharus Graecum nomen est. Latomi in Regnorum lapidum caesores, et hoc Graecum est. Greagrae in Paralipomenon fuscinae ad carnes de caldariis proferendas, Graecum est. Sambucae in musicis genus symphoniarum. Nablum quod Graece appellatur psalterium quodque a psallendo dictum est, ad similitudinem est citharae barbaricae in modum deltae litterae. Tympanum quod extenta pelle uel corio efficitur. Cinari, ut quidam putant, acitabula quae percussa in modulos concitantur. Thyina ligna. de his Salamon gradus fecit in domo domini, incognita ligna etiam peritioribus Iudaeorum. Sethim in pentateucho spinarum in heremo genus est e quibus lignum inputribile. Sabeth uirgulti apud Hebraeos nomen est, in Genesi: ecce, inquit, aries post tergum eius tenebatur in uirgulto Sabeth. Lebetae aenei minores in usum coquendi parati in Paralipomenon: pacificas uero hostias coxerunt in lebetis et caccabis et ollis. Cophinus corbis. Hydria uas aquarium. Condi in Genesi poculum uel scyphum. Lecythum in Regnorum ampulla olearia. Lenticula in libro Regnorum uasculum ex aere habens oleum quo unguebantur in regnum. Parapsis acitabulum maius; aliqui et catinum ita appellari putant. Epistylia in Regnorum quae super capitella columnarum ponuntur, Graecum est. Maechonoth in Regnorum fulturae quas bases appellamus. Topazion lapis pretiosus in quo, sicut aliqui adfirmant, omnium lapidum colores refulgent. Corbana gazophylacium, Corbona autem interpretatur oblatio. Chasma in Luca hiatus, Graecum est. Erisybe in propheta aerugo, id est rubigo messium, Graecum est. Zizania lolium. Sicera succus ex dactulis et omnis praeter uinum liquor qui ad bibendum aut pomis aut quolibet genere conficitur sicera nuncupatur. Nardum pisticum nardum fidele, id est sine inpostura, Graecum est. Nardum spicatum, ab eo quod species ipsa nardi in modum spicae sit quae infusa conficitur. Alabastrum genus marmoris pretiosi ex quo euangelici illius unguenti uasculum erat. Stadium in euangelio spatii certa dimensio; octo stadia mille passus efficiunt. Haec nomina quae subsequuntur in Exodo uel in Regnorum libris his reperiuntur locis quae arcae uel tabernaculi aut templi domini relationem continent. quorum nominum uocabula haec quae obscuriora sunt in translatione ueteri habentur; haec uero quae lucidiora apparent nouae translationis textu continentur. Uetus ergo translatio habet speroteres, noua ferulas. calamiscos calamos. troiscos uel cariscos quasi in nucis modum deformatos. anconiscos incastraturas. aspidicas uncinos. fimbrias catenulas. scytalas uectes. lapidibus acrotomis dedolatis. degraphidem celaturam. petalis lamminis. perimetrum lineam. spiras capitella columnarum uel sicut puto facturam earum. aelam porticum, sed melius interpretatur ante fores siue uestibulum, ergo aelam Hebraeum est. cetera quae superius sunt Graeca sunt maxime. item in Ezechielis extrema parte in uisione ciuitatis in ueteri translatione habet pastophoria, in noua gazophylacia, id est cellulas paruas. thee thalamos. aileu frontem. aelaumoth uestibulum. polyandriun multitudines. spithames palmus. gissus definitio. manaa sacrificium. in Regum cenotaphia simulacra quae Graece ΜΟΡΦΩΜΑΤΑ. sed haec hactenus. nunc etiam illud accipe, ut quaedam nomina prius scriptura appellauerit et ut nunc uocentur. ### English translation (Claude) Mandrake, in Genesis: a kind of fruit very like a small melon in appearance or smell. Mazzaroth, in Job: ζῴδια, which the astrologers declare to be the twelve signs. Fath: κλίμα, that is, a region, as the southern or the western. Rhamnus, in the Psalter, is not a bramble, but a kind of thorn very troublesome with its briars. Rhomphaea means in Latin “sword,” for where in Genesis it is said “a flaming and turning sword,” in the Greek rhomphaea is put. Frameae are very long spears, to which the Armoricans, who still use them, give this name; some think swords too are signified by it. Caper, in Solomon: a kind of shrub in the East like the mastic tree. Palathae, in Kingdoms: cakes that are usually pressed together from fresh figs; palatha is Greek. Debelaim, in the prophet Hosea, they say means palathae. Dabir, in Kingdoms: the oracle which was made in the middle of the inner part of the temple, in which also was the ark of the Lord; this was called the holy of holies. Byssus: a kind of silk, coarser and at the same time stronger. Phoenicium, in Isaiah: scarlet. Lavers, in Kingdoms: basins or water-jugs; but cantharus too is a Greek name. Latomi, in Kingdoms: stone-cutters, and this is Greek. Creagrae, in Paralipomenon: forks for bringing meat out of the cauldrons; it is Greek. Sambucae, in music: a kind of instrument. The nablum, which in Greek is called psalterium and which is named from psallere (to play), is like a barbarian cithara in the shape of the letter delta. The tympanum, which is made of stretched skin or leather. Cinyrae, as some think: cups which, struck, are set ringing in measures. Thyine wood: of this Solomon made steps in the house of the Lord, a wood unknown even to the more learned of the Jews. Shittim, in the Pentateuch: a kind of thorn in the desert, from which comes wood that does not rot. Sabeth is among the Hebrews the name of a thicket; in Genesis: “Behold,” it says, “a ram behind him was caught in the thicket Sabeth.” Lebetes: smaller bronze vessels prepared for cooking; in Paralipomenon: “and they cooked the peace offerings in lebetes and pots and pans.” Cophinus: a basket. Hydria: a water vessel. Condy, in Genesis: a cup or goblet. Lecythus, in Kingdoms: an oil flask. Lenticula, in the book of Kingdoms: a small bronze vessel holding the oil with which they were anointed for kingship. Parapsis: a larger dish; some think a bowl is also so called. Epistylia, in Kingdoms: what is placed upon the capitals of the columns; it is Greek. Mechonoth, in Kingdoms: supports, which we call bases. Topaz: a precious stone in which, as some affirm, the colours of all stones shine. Corbana: the treasury; Corban, however, is interpreted “offering.” Chasma, in Luke: a gulf; it is Greek. Erysibe, in the prophet: blight, that is, rust of the crops; it is Greek. Zizania: darnel. Sicera: the juice from dates; and every liquor except wine, made for drinking from fruits or any kind of thing, is called sicera. Nard pistic: faithful nard, that is, without fraud; it is Greek. Spiked nard, because the very species of nard is in the form of an ear (spica), which is steeped and prepared. Alabaster: a kind of precious marble, of which the vessel of that ointment in the Gospel was made. Stadium, in the Gospel: a fixed measure of distance; eight stadia make a thousand paces. The names that follow are found in Exodus or in the books of Kingdoms, in the passages that contain the account of the ark, or the tabernacle, or the temple of the Lord. Of these names, the more obscure terms are found in the old translation, while those that appear clearer are contained in the text of the new translation. So the old translation has speroteres, the new ferulae (rods); calamisci, calami (reeds); troisci or carisci, things shaped like a nut; anconisci, incastraturae (mortises); aspidicae, uncini (hooks); fimbriae, catenulae (little chains); scytalae, vectes (bars); stones acrotomi, dressed; degraphis, celatura (engraving); petala, lamminae (plates); perimetrum, linea (line); spirae, the capitals of columns or, as I think, their workmanship; aelam, porticus (porch), but it is better interpreted “before the doors” or “vestibule”; so aelam is Hebrew; the others above are mostly Greek. Likewise in the last part of Ezekiel, in the vision of the city, the old translation has pastophoria, the new gazophylacia, that is, small cells; thee, thalami (chambers); aileu, frons (front); aelaumoth, vestibulum; polyandrium, multitudes; spithame, a palm; gissus, a boundary; manaa, sacrifice. In Kings, cenotaphia: images, which in Greek are μορφώματα. But enough of these. Now take this too: how Scripture first named certain things and how they are now called. ### Scripture references - Gen 30:14: allusion, high confidence - Job 38:32: allusion, high confidence - Gen 3:24: allusion, high confidence - Gen 22:13: quotation, high confidence - 2 Chr 35:13: quotation, high confidence - Luke 16:26: allusion, high confidence - Mark 14:3: allusion, high confidence ### Translation notes - “The old translation” is the Old Latin from the Greek; “the new” is Jerome's from the Hebrew. Gen 3:24; Gen 22:13; 2 Chr 35:13. Many of these glosses follow Jerome. ### Citation (SBL) Eucherius, Instr. 2.3 (CSEL 31:146–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-3). ## Instructions 2.4 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-4 - Source: CSEL 31:150–151 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The nations of the Table of Nations in Genesis 10 identified with later peoples. ### Latin text Gomor in Genesi Galatae, id est Galli qui a candore corporis primum Galatae appellati sunt, e quibus populi quondam in Orientis longinqua migrantes primum Gallograeci, nunc antiquo Gallorum nomine Galatae uocantur. Magog Scythae, quidam Gog et Magog Gothos putant. Tubal Hiberi qui et Hispani. Thiras Thraces. Thogorma Phryges. Madai Medi. Iauan Iones qui et Graeci, unde et mare Ionum. Cetthii Citii, id est Cyprii apud quos et urbs Cittium uocitatur. Dodanim Rhodii, ex his Graecorum nationibus extitere qui a Tauro monte usque ad occidentalem Oceanum maritimam oram occupauerunt. hae omnes gentes de Iaphet stirpe descendunt. Chus Aethiopia. Mesraim Aegyptus. Chasloim qui postea Philistini nunc Palaestini, idem tamen et Allophyli, idem et alienigenae appellati sunt: horum ciuitas Ascalon. Saba Arabia, Saba uocitatur et regio in qua nunc Sabaei Euila Getuli. Labain nunc Libyes, quondam Futhei appellabantur. Tharsis siue Carchedon Carthago est, quidam Tharsos Cilicas arbitrantur, quia et ciuitas Tharsus illic sita est. Africa appellata ab uno ex posteris Abrahae de Cetthura qui uocatus est Afer. Ismahelitae uocati ab Ismahelo filio Abrahae, idem et Saraceni a Sarra, idem et Agareni ab Agar. Nabethei a Nabeth filio Ismahelis appellati qui ab Euphrate ad mare Rubrum porriguntur. Chananei appellati de Chanaam filio Cham, horum terram Iudaei expulsis incolis possiderunt; hi de origine Cham ueniunt. Assur Assyrii ab Assure filio Sem, hi urbem Ninum ex nomine Nini regis condiderunt quae nunc Niniue uocatur. Syros appellatos quidam adserunt ab Assurim filio Abrahae ex Cetthura. Us quae et Auxitidis regio circa Coelensyriam ita ab Us Sem pronepote appellata. Aelamitae Persae ab Aelam filio Sem. Hebraei cognominati sunt ab Heber qui pronepos fuit Sem. Chasdei nunc Chaldaei uocantur et Chasdei a Caseh filio Nachor fratris Abrahae. hi omnes de Sem posteritate procedunt. ### English translation (Claude) Gomer, in Genesis: the Galatians, that is, the Gauls, who were first called Galatians from the whiteness of their bodies; from them peoples once migrating into the far parts of the East were first called Gallo-Greeks, and are now called Galatians by the ancient name of the Gauls. Magog: the Scythians; some think Gog and Magog are the Goths. Tubal: the Iberians, who are also the Spaniards. Tiras: the Thracians. Togarmah: the Phrygians. Madai: the Medes. Javan: the Ionians, who are also the Greeks, whence also the Ionian Sea. Kittim: the Citians, that is, the Cypriots, among whom there is also a city called Citium. Dodanim: the Rhodians; from these nations of the Greeks came those who occupied the sea coast from the Taurus mountain to the western Ocean. All these nations descend from the stock of Japheth. Cush: Ethiopia. Mizraim: Egypt. Casluhim: those who were afterwards called Philistines, now Palestinians; they are also called Allophyli, and also foreigners; their city is Ashkelon. Seba: Arabia; Saba is also the name of the region in which the Sabaeans now live. Havilah: the Gaetulians. Lehabim: now the Libyans, formerly called Phutaeans. Tarshish or Carchedon is Carthage; some think it is Tarsus of the Cilicians, because the city of Tarsus is situated there. Africa was named from one of the descendants of Abraham by Keturah, who was called Afer. The Ishmaelites were named from Ishmael, son of Abraham; they are also Saracens, from Sarah, and also Hagarenes, from Hagar. The Nabataeans were named from Nebaioth, son of Ishmael, who stretch from the Euphrates to the Red Sea. The Canaanites were named from Canaan, son of Ham; the Jews possessed their land after expelling its inhabitants; these come from the stock of Ham. Asshur: the Assyrians, from Asshur, son of Shem; they founded the city Ninus, from the name of King Ninus, which is now called Nineveh. Some assert that the Syrians were named from Asshurim, son of Abraham by Keturah. Uz, which is also the region of Ausitis around Coele-Syria, so named from Uz, the great-grandson of Shem. The Elamites: the Persians, from Elam, son of Shem. The Hebrews were named from Eber, who was the great-grandson of Shem. The Chesdim are now called Chaldaeans, and Chesdim from Chesed, son of Nahor, Abraham's brother. All these come from the posterity of Shem. ### Scripture references - Gen 10:2–31: allusion, high confidence - Gen 25:1–4: allusion, medium confidence - Gen 25:13: allusion, medium confidence ### Extrabiblical texts - Josephus, Ant. 1.122-147 (Josephus (works)): echo, medium confidence ### Translation notes - Gen 10; Gen 25:1–4, 13; Gen 22:22. The identifications follow Josephus (*Ant.* 1.122–147) and Jerome's *Hebrew Questions on Genesis*. The digital text has stray marks before “Scythae” and in “hae”, removed. ### Citation (SBL) Eucherius, Instr. 2.4 (CSEL 31:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-4). ## Instructions 2.5 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-5 - Source: CSEL 31:151–152 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Biblical place names identified with later names (Jebus, Babel, Shechem, Ararat, Hebron, Emmaus, Calvary). ### Latin text Iebus ipsa est Hierusalem, ipsa est et Salem in qua regnauit Melchisedec. haec nunc ab Aelio Hadriano uocatur Aelia. Babel in Genesi nunc Babyllon uocatur, in hoc loco cum turrem quondam homines aedificare aduersum caelum adgressi essent, dispersi sunt inmissa diuinitus confusione linguarum. Acchar nunc Nisibi appellatur. Reblatha nunc Antiochia uocatur; eadem est et Epiphania. Sichem haec est et Sicima, haec et nunc Neapolis ciuitas Samaritanorum. Olibama in propheta ciuitas in qua Edom principes habitauerunt. Arihel in Esaia, hanc esse quidam putant Ariopolim ab idolo Martis Arihel quod illic situm est. interpretatur autem Arihel leonem dei Hierusalem figuraliter significans. Ararat Armenia in cuius montibus post diluuium arca consedit, adeo ut illic aliqua eius indicia nunc usque permaneant. Arbe quae Arbos in nostris codicibus corrupte legitur, in qua tres patriarchae sepulti sunt Abraham, Isac et Iacob et praeter Adam ipse; haec est etiam Hebron in qua Dauid regnauit. Lod ipsa est Lydda, ipsa est Diospolis. Decapolis in euangelio regio est habens ciuitates decem Accaron urbs Palaestinae, sunt alii qui aestimant Accaron esse turrem Stratonis et postea hanc appellatam fuisse Caesaream. Antilibanus loca appellantur quae supra Libanum montem orientalem plagam respiciunt. Effrata ciuitatis Bethleem regio est, Eufrates uero fluuius de paradiso. Mesopotamia idcirco dicitur, quod Tigride et Eufrate fluminibus ambiatur. Emmaus in euangelio nomen quondam castelli, nunc ciuitas quae Nicopolis dicitur. Caluariae locus ob hanc causam dictus, quod de consuetudine in eodem loco damnati capite truncabantur. Ariopagus curiae apud Athenienses nomen est quae a Marte nomen accepit. ### English translation (Claude) Jebus is Jerusalem itself; it is also Salem, in which Melchizedek reigned. It is now called Aelia, after Aelius Hadrian. Babel, in Genesis, is now called Babylon; in this place, when men once set about building a tower against heaven, they were scattered by a confusion of tongues sent by God. Accad is now called Nisibis. Riblah is now called Antioch; it is also Epiphania. Shechem is also Sicima, and it is now Neapolis, a city of the Samaritans. Oholibamah, in the prophet: a city in which the princes of Edom lived. Ariel, in Isaiah: some think this is Areopolis, from the idol of Mars, Ariel, which is set up there. But Ariel is interpreted “lion of God,” figuratively signifying Jerusalem. Ararat: Armenia, on whose mountains the ark came to rest after the flood, so that some traces of it remain there even now. Arbe, which is corruptly read Arbos in our codices, in which three patriarchs were buried, Abraham, Isaac and Jacob, and besides them Adam himself; this is also Hebron, in which David reigned. Lod is Lydda, which is also Diospolis. Decapolis, in the Gospel: a region having ten cities. Ekron: a city of Palestine; there are others who think that Ekron is Strato's Tower and that it was afterwards called Caesarea. Antilebanon is the name of the places above Mount Lebanon which face the eastern region. Ephrath is the region of the city of Bethlehem; but the Euphrates is a river from paradise. Mesopotamia is so called because it is surrounded by the rivers Tigris and Euphrates. Emmaus, in the Gospel: once the name of a village, now the city called Nicopolis. The place of Calvary was so called for this reason: that by custom the condemned were beheaded in that place. Areopagus is the name of a council among the Athenians, which took its name from Mars. ### Scripture references - Gen 14:18: allusion, medium confidence - Gen 11:1–9: allusion, high confidence - Gen 8:4: allusion, high confidence - Isa 29:1: allusion, high confidence - Gen 23:2: allusion, medium confidence - Luke 24:13: allusion, high confidence ### Translation notes - The identifications follow Jerome and Eusebius's *Onomasticon*. Adam's burial at Hebron is a Jewish tradition reported by Jerome. The digital text reads “area” for “arca” (ark), corrected. ### Citation (SBL) Eucherius, Instr. 2.5 (CSEL 31:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-5). ## Instructions 2.6 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-6 - Source: CSEL 31:152–153 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Biblical rivers and waters identified: Gihon, Pishon, Jordan, Sea of Galilee, Dead Sea, the pool of Bethsaida. ### Latin text Geon fluuius Aethiopiae de paradiso emergens quem Nilum usitato nomine appellant. Phison fluuius Indiae idem quoque a paradiso fluens, hunc alii Gangen uocant. Iordanes ideo dictus, quod duo fontes in unum confluant quorum alter dicitur Ior, alter Dan appellatur. Mare Galileae idem est et mare Tiberiadis. idem et stagnum Gennesar, idem et lacus Cineret. Mare Salinarum, hoc uocatur et mare mortuum uel Asphalti, id est bituminis, ab Hiericho haut longe abest. Bethsaida piscina in Hierusalem in quam aegri deferebantur, ideo et probatica, id est pecualis, appellatur, quod hostias in ea quondam sacerdotes lauabant. ### English translation (Claude) Gihon: a river of Ethiopia coming out of paradise, which they call by its usual name the Nile. Pishon: a river of India, also flowing from paradise; others call it the Ganges. The Jordan is so called because two springs flow together into one, of which one is called Jor, the other Dan. The Sea of Galilee is also the Sea of Tiberias, also the lake of Gennesaret, also the lake of Chinnereth. The Salt Sea is also called the Dead Sea, or Asphaltites, that is, of bitumen; it is not far from Jericho. Bethsaida: a pool in Jerusalem into which the sick were brought; it is therefore also called probatica, that is, of cattle, because the priests once washed the victims in it. ### Scripture references - Gen 2:11–13: allusion, high confidence - John 5:2: allusion, high confidence ### Translation notes - Gen 2:11–13; John 5:2 (the Latin tradition read “Bethsaida” for Bethesda). ### Citation (SBL) Eucherius, Instr. 2.6 (CSEL 31:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-6). ## Instructions 2.7 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-7 - Source: CSEL 31:153 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The Hebrew months with their Roman equivalents. ### Latin text Nisan in libro Esther mensis quem dicunt Martium quique in scripturis appellatur mensis primus. Elul in Macchabaeorum libro Augustus qui apud nos mensis sextus uocatur. Caseleu in Zaccharia propheta Nouember qui et nonus. Tebeth in libro Esther December qui et decimus. Sabath in Zaccharia propheta Januarius qui apud nos undecimus. Adar in libro Esther Februarius qui apud nos duodecimus. quod si etiam reliqua Hebraea mensuum uocabula quae in canone non repperi scire uoles, Iar uocatur mensis secundus, Siuan tertius, Thamus quartus, Tisri septimus, Maresuan octauus. ### English translation (Claude) Nisan, in the book of Esther: the month they call March, which in the Scriptures is called the first month. Elul, in the book of Maccabees: August, which among us is called the sixth month. Chislev, in the prophet Zechariah: November, which is also the ninth. Tebeth, in the book of Esther: December, which is also the tenth. Shebat, in the prophet Zechariah: January, which among us is the eleventh. Adar, in the book of Esther: February, which among us is the twelfth. If you also wish to know the other Hebrew names of the months, which I did not find in the canon, the second month is called Iyyar, the third Sivan, the fourth Tammuz, the seventh Tishri, the eighth Marheshvan. ### Scripture references - Esth 3:7: allusion, high confidence - Zech 7:1: allusion, high confidence - Esth 2:16: allusion, high confidence - Zech 1:7: allusion, high confidence ### Extrabiblical texts - 1 Macc 14:27 (1 Maccabees): allusion, medium confidence ### Translation notes - Esth 3:7; 2:16; 9:1; Zech 7:1; 1:7; 1 Macc 14:27. The numbering “among us” counts from March. Elul (Neh 6:15) is assigned to Maccabees; Iyyar, Sivan and Tishri do not appear in the canonical books in Eucherius's Latin. ### Citation (SBL) Eucherius, Instr. 2.7 (CSEL 31:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-7). ## Instructions 2.8 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-8 - Source: CSEL 31:153–155 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The meanings of the feasts and holy days: jubilee, Pascha, Pentecost, Tabernacles, Dedication, Epiphany, new moon, Preparation, Sabbath. ### Latin text Annus iubilaeus annus quinquagensimus qui erat annus remissionis quo in Israhel unusquisque rei suae uenditor ad ius eius etiam absque pretio reuertebatur. Pascha transcensus, Hebraeum est, non Graecum. transcensus uero idcirco dictus est, quod Hebraei ab Aegypto in terram repromissionis transcenderint; certe pascha nostrum est, quod saluator ab infernis resurgens caelorum regna transcenderit. Phase itidem pascha est transcensus uel transitus. sunt qui magis transcensum uel transitum ex hoc appellatum adfirmant, quod eadem nocte dominus per Aegyptum transierit, cum Aegyptiorum primogenita cuncta percussit. Pentecostes quinquagensima, Graecum est. huius quinquagensimae figuram annus iubilaeus gessit quae nunc iterum futurae repromissionis aeternam requiem praefigurat. scenopegia, cum tabernacula a Iudaeis figuntur ob memoriam tabernaculorum; σκήνη enim Graece tabernaculum dicitur. haec Iudaeorum solemnitas Septembri mense celebratur. Incaenia nouae aedificationis obseruatio uel dedicatio; caenon namque in Graecam linguam nouum significat; ergo in hac solemnitate Iudaei Octobri mense dedicationis templi colebant diem. Epiphania Graecum est, quod significat apparitio uel ostensio, siue quod eadem die dominus et saluator noster in baptismo suo populis fuerit ostensus siue quod stella magis siue quod primo signo domini aqua in uinum uersa tunc apparuerit. Neomenia hoc est quod apud nos kalendae. sed quia apud Hebraeos secundum lunae cursum menses supputantur et ΜΗΝΗ Graece luna appellatur, idcirco Neomenia noua luna accipi potest. Parasceue praeparatio, Graecum est, Parasceue enim sexta sabbati appellatur; hinc uero praeparatio dicitur, quod a Iudaeis eadem die quae in sabbatum sunt necessaria praeparentur. Sabbata requies, Hebraeum est; idcirco autem requies, quod in eadem die dominus ab opere perfectis omnibus absolutisque requieuerit. ### English translation (Claude) The jubilee year: the fiftieth year, which was the year of remission, in which in Israel everyone who had sold his property returned to his right in it even without price. Pascha: “passing over”; it is Hebrew, not Greek. It is called passing over because the Hebrews passed over from Egypt into the land of promise; surely our Pascha is that the Saviour, rising from the lower regions, passed over to the kingdom of heaven. Phase is likewise pascha, “passing over” or “passage.” There are those who affirm rather that it was called passing over or passage from the fact that on that same night the Lord passed through Egypt, when he struck all the firstborn of the Egyptians. Pentecost: “fiftieth”; it is Greek. The jubilee year bore the figure of this fiftieth, which now again prefigures the eternal rest of the promise to come. Scenopegia: when tents are pitched by the Jews in memory of the tents; for σκήνη in Greek means tent. This festival of the Jews is celebrated in the month of September. Encaenia: the observance of a new building, or a dedication; for caenon in the Greek language means new; so at this festival the Jews kept the day of the dedication of the temple in the month of October. Epiphany is Greek, meaning appearance or manifestation, either because on that same day our Lord and Saviour was shown to the peoples in his baptism, or because of the star shown to the Magi, or because at the Lord's first sign, when water was changed into wine, he then appeared. Neomenia is what among us are the Kalends. But because among the Hebrews months are reckoned by the course of the moon, and the moon is called μήνη in Greek, Neomenia can therefore be taken as new moon. Parasceve: “preparation”; it is Greek, for the sixth day of the week is called Parasceve; it is called preparation because on that day the Jews prepare the things needed for the sabbath. Sabbath: “rest”; it is Hebrew; it is called rest because on that day the Lord rested from his work when all things were finished and completed. ### Scripture references - Lev 25:10: allusion, high confidence - Exod 12:11–13: allusion, high confidence - Lev 23:34: allusion, medium confidence - John 10:22: allusion, high confidence - John 2:11: allusion, high confidence - Gen 2:2: allusion, high confidence ### Translation notes - Lev 25:10; Exod 12:11–13; John 10:22 (Encaenia; Eucherius places it in October); John 2:11; Gen 2:2. Eucherius's derivations of Pascha and Encaenia follow ancient lexical tradition. ### Citation (SBL) Eucherius, Instr. 2.8 (CSEL 31:153–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-8). ## Instructions 2.9 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-9 - Source: CSEL 31:155–156 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Names of idols and demonic beings in Scripture explained. ### Latin text Idola simulacra, Graecum est. Belphegor quod interpretatur simulacrum ignominiae, idolum est. Mob, hunc Latini Priapum appellant. Beel, quod interpretatur uetustas, idolum est Babyllonium; fuit uero hic idem Belus pater Nini regis Assyriorum. Adramelech idolum Assyriorum, quod etiam Samaritae coluerunt. Astarten, quod in Latinum sonat facturam superfluam, idolum Sydoniorum dicunt. Beelzebub interpretatur uir muscarum. Diabolus deorsum fluens, Graece uero criminator dicitur. Satana in Latinum sonat aduersarius siue transgressor. Syrenae in Esaia daemones aut dracones magni, cristati pariter ac uolantes, ut a quibusdam putatur. Ululae in Esaia ab omni translatione nomine ipso Hebraeo Ihihim appellantur, septuaginta tantum interpretes pro his onocentauros in translatione posuerunt; sunt qui ululas putent aues esse nocturnas ab ululatu uocis quem efferunt, quas uulgo cauannos dicunt. Lamina in Esaia genus monstri, ut quidam adfirmant. Pilosi in Esaia daemonum genera; nonnulli hos etiam doctissimorum incubones uel satyros aut quosdam siluestres homines intellegendos putauerunt. ### English translation (Claude) Idols: images; it is Greek. Baal-peor, which is interpreted “image of shame,” is an idol. Mob: this one the Latins call Priapus. Bel, which is interpreted “antiquity,” is a Babylonian idol; this same Belus was the father of Ninus, king of the Assyrians. Adrammelech: an idol of the Assyrians, which the Samaritans also worshipped. Astarte, which in Latin means “superfluous making,” they say is an idol of the Sidonians. Beelzebub is interpreted “man of flies.” Devil: “flowing downward,” but in Greek it means accuser. Satan in Latin means adversary or transgressor. Sirens, in Isaiah: demons, or great dragons, crested and also winged, as some think. Owls, in Isaiah, are called in every translation by the Hebrew name itself, Ihihim; only the Seventy translators put onocentaurs for them in their translation; there are those who think that owls are night birds, so called from the hooting they utter, which are commonly called cavanni. Lamia, in Isaiah: a kind of monster, as some affirm. Hairy ones, in Isaiah: kinds of demons; some even of the most learned have thought that by these are to be understood incubi, or satyrs, or certain men of the woods. ### Scripture references - Num 25:3: allusion, high confidence - 2 Kgs 17:31: allusion, high confidence - 1 Kgs 11:5: allusion, high confidence - Matt 12:24: allusion, high confidence - Isa 13:21–22: allusion, high confidence - Isa 34:14: allusion, high confidence ### Translation notes - Num 25:3; 2 Kgs 17:31; 1 Kgs 11:5; Matt 12:24; Isa 13:21–22; 34:14. ### Citation (SBL) Eucherius, Instr. 2.9 (CSEL 31:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-9). ## Instructions 2.10 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-10 - Source: CSEL 31:156–157 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Priestly and other garments of Scripture explained: ephod, robe, breastpiece, mitre, golden plate, cloaks. ### Latin text Ephod uestis sacerdotalis quae superindumentum uel superumerale appellatur; est autem uelut in caracallae modum sed sine cucullo; cuius uestimenti duo sunt genera, unum lineum et simplex quod sacerdotes habebant, aliud diuersis coloribus et de auro gemmisque contextum quo soli pontifices utebantur. Poderes sacerdotalis linea corpori penitus adstricta eademque talaris, unde et poderes appellata; haec et subucula dicitur. Logium quod et rationale pannus exiguus ex auro gemmis coloribusque uariis qui superumerali contra pectus pontificis adnectebatur. Cidaris pilleus sacerdotalis ex bysso, hunc Graeci et nostri tiaram, quidam etiam mitram uocant. Petalum aurea lammina in fronte pontificis quae dei nomen illud ineffabile tetragrammatum id est quattuor litteris Hebraicis gerebat inscriptum. Penula in apostolo, Latinum est; est autem quasi lacerna descendentibus clauis. Diplois in Regnorum sagum chlamys ΑΠΟ ΤΟΥ ΔΙΠΛΟΥΣΘΑΙ ab eo quod duplicetur et omne indumentum quo dupliciter ambimur diplois appellari potest. Baadim in Danihele uestes lineae quibus feminalia, ut arbitror, significantur. Bat enim apud Hebraeos linum dicitur. unde et in quibusdam locis legitur Ephod Bat, hoc est Ephod lineum, non autem Ephod Barut, ut quidam corrupte legunt. Melotes in Regnorum pellis simplex qua monachi Aegyptii etiam nunc utuntur ex uno latere dependens. Theristrum in Genesi apud Arabes genus pallii muliebris. Periscellidae in Esaia, ut quidam dicunt, apud feminas crurum ornamenta. ### English translation (Claude) Ephod: a priestly garment, which is called an overgarment or shoulder-piece; it is like a caracalla but without a hood. Of this garment there are two kinds: one of linen and plain, which the priests had; the other woven of various colours and of gold and gems, which the high priests alone used. Poderes: a priestly linen garment fitting close to the body and reaching to the ankles, whence it is called poderes; it is also called subucula. Logium, which is also the rationale: a small cloth of gold, gems and various colours, which was fastened to the shoulder-piece over the high priest's breast. Cidaris: the priestly cap of fine linen; the Greeks and our people call it a tiara, some also a mitre. Petalum: the golden plate on the high priest's forehead, which bore inscribed that unspeakable name of God, the tetragrammaton, that is, in four Hebrew letters. Paenula, in the apostle, is Latin; it is a kind of cloak with stripes running down. Diplois, in Kingdoms: a military cloak, a chlamys, ἀπὸ τοῦ διπλοῦσθαι, from being doubled; and every garment with which we are wrapped double can be called a diplois. Baddim, in Daniel: linen garments, by which, I think, drawers are signified. For bad among the Hebrews means linen; hence in some places one reads ephod bad, that is, a linen ephod, not ephod barut, as some read corruptly. Melota, in Kingdoms: a plain skin, which the Egyptian monks still use, hanging down from one side. Theristrum, in Genesis: a kind of woman's cloak among the Arabs. Periscelides, in Isaiah, as some say: ornaments for women's legs. ### Scripture references - Exod 28:4–39: allusion, high confidence - 2 Tim 4:13: allusion, high confidence - 1 Sam 2:18: allusion, high confidence - 1 Kgs 19:13: allusion, medium confidence - Gen 24:65: allusion, medium confidence - Isa 3:20: allusion, medium confidence ### Translation notes - Exod 28; 2 Tim 4:13 (paenula); 1 Sam 2:18; 1 Kgs 19:13 (melota, LXX/Vulg.); Gen 24:65; Isa 3:20. ### Citation (SBL) Eucherius, Instr. 2.10 (CSEL 31:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-10). ## Instructions 2.11 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-11 - Source: CSEL 31:157 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Birds and insects of Scripture identified. ### Latin text Pelicanus auis parua quae solitudine delectatur; est et aliud pelicanorum genus in Nilo paene cygnis simile, nisi quod paulo maiores sunt, quidam ita et onocrotalos uocant. Nycticorax noctua, multi bubonem esse contendunt; sunt etiam qui adserunt esse orientalem auem quae nocturnus coruus appelletur. Ibis in Pentateucho auis Aegyptia obscenitate oris inmunda quo aluum purgare consueuit. Erodius in psalmo ardea a quibusdam putatur. Larus in Pentateucho gauiam significat. Coenomyia non musca canina, ut quidam putant, in psalmo accipienda est, sed musca omnimoda et ideo non per y Graecam litteram, sed per diphtongon oe scribi debet. Sciniphes culicum genus est aculeis permolestum. ### English translation (Claude) Pelican: a small bird that delights in solitude; there is also another kind of pelican on the Nile, almost like swans, except that they are a little larger; some also call them onocrotali. Nycticorax: the little owl; many contend that it is the eagle-owl; there are also those who assert that it is an eastern bird called the night raven. Ibis, in the Pentateuch: an Egyptian bird, unclean from the foulness of its beak, with which it is accustomed to purge its bowels. Erodius, in the psalm, is thought by some to be the heron. Larus, in the Pentateuch, signifies the gull. Coenomyia, in the psalm, is not to be taken as the dog-fly, as some think, but as the fly of every kind; and so it should be written not with the Greek letter y but with the diphthong oe. Sciniphes: a kind of gnat, very troublesome with its stings. ### Scripture references - Ps 102:6 (101:7 Vulg.): allusion, high confidence - Lev 11:17: allusion, medium confidence - Ps 104:17 (103:17 Vulg.): allusion, high confidence - Ps 105:31 (104:31 Vulg.): allusion, high confidence - Exod 8:16: allusion, high confidence ### Translation notes - Ps 102:6; Lev 11:17, 16; Ps 104:17; Ps 105:31; Exod 8:16 (Vulgate names). ### Citation (SBL) Eucherius, Instr. 2.11 (CSEL 31:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-11). ## Instructions 2.12 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-12 - Source: CSEL 31:157–158 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Animals of Scripture identified: rhinoceros, unicorn, wild goat, rock badgers, hedgehogs, locusts. ### Latin text Rinoceron fera terribilis gemina in naribus gestans cornua. Monoceron in psalmo unicornis appellatur. Tragelaphus in Deuteronomio platoceros, id est cornibus latis. Erinacei ΧΟΙΡΟΓΡΥΛΛΟΙ nuncupantur, prope magnitudinem mediocrium cuniculorum de cauernis petrarum procedentes gregatim in heremo quae est contra mare Mortuum depascuntur. Ericii qui ΕΧΙΝΟΙ dicuntur ita spinoso defenduntur tegmine, ut ne contingi quidem possint. Bruchus in psalmo lucustae quae nondum uolant. Eruca quam uulgo doluam uocant. ### English translation (Claude) Rhinoceros: a terrible wild beast bearing two horns on its nose. Monoceros, in the psalm, is called the unicorn. Tragelaphus, in Deuteronomy: platyceros, that is, with broad horns. Hedgehogs (erinacei) are called χοιρογρύλλοι; nearly the size of moderate rabbits, they come out of the hollows of the rocks and graze in flocks in the desert opposite the Dead Sea. Hedgehogs (ericii), called ἐχῖνοι, are so protected by a spiny covering that they cannot even be touched. Bruchus, in the psalm: locusts that do not yet fly. Eruca: what is commonly called the dolua. ### Scripture references - Deut 14:5: allusion, high confidence - Ps 104:18 (103:18 Vulg.): allusion, high confidence - Ps 105:34 (104:34 Vulg.): allusion, high confidence ### Translation notes - Deut 14:5; Ps 104:18; Ps 105:34. The “erinacei” are the rock hyraxes. ### Citation (SBL) Eucherius, Instr. 2.12 (CSEL 31:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-12). ## Instructions 2.13 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-13 - Source: CSEL 31:158–159 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Biblical weights and coins with their Roman equivalents. ### Latin text Talentum est pondo LXII semis quod faciunt LXXX librae Atticae. mina est libra una et semuncia. talentum minas habet LX. mna Graece, Latine mina dicitur. dragma habet scriptula tria; didragma dragmae duae, unde miror quo modo in libro Hebraicarum quaestionum semuncia scribitur. stater est nummus habens, ut quidam adfirmant, unciam unam, id est aureos sex, ut alii putant tres; in euangelio enim pro duobus didragmis stater datur. secel qui in Latina lingua corrupte siclus dicitur, ut in quaestionibus supradictis indicatur, unciae pondus habet, ut alibi scriptum repperi, scriptula decem, quod et ipse arbitror. nam siclus ipse uel secel de propinquitate ponderis quasi sicilicus sonat. obolus est scriptulum dimidium, quod facit siliquas tres in Ezechiele; siclus autem XX obolos habet. ### English translation (Claude) The talent is 62½ pounds, which makes 80 Attic pounds. The mina is one pound and a half-ounce. The talent has 60 minas. Mna in Greek, in Latin it is called mina. The drachma has three scruples; the didrachma two drachmas; hence I wonder how in the book of Hebrew Questions it is written as a half-ounce. The stater is a coin having, as some affirm, one ounce, that is, six gold pieces, as others think three; for in the Gospel a stater is given for two didrachmas. The secel, which in Latin is corruptly called siclus, has, as is indicated in the questions mentioned above, the weight of an ounce; as I found written elsewhere, ten scruples, which I too think. For the siclus or secel itself, from the nearness of its weight, sounds like sicilicus. The obol is half a scruple, which makes three siliquae, in Ezekiel; the siclus has 20 obols. ### Scripture references - Matt 17:27: allusion, high confidence - Ezek 45:12: allusion, high confidence ### Translation notes - Matt 17:24–27; Ezek 45:12. “The book of Hebrew Questions”: Jerome's *Hebrew Questions on Genesis*. The figures are given as in the text. ### Citation (SBL) Eucherius, Instr. 2.13 (CSEL 31:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-13). ## Instructions 2.14 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-14 - Source: CSEL 31:159 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Biblical measures of capacity with their Roman equivalents. ### Latin text Corus est modi XXX. Batus amphora una, id est modi tres. Cadus Graeca amphora est, habet urnas tres. Oephi siue Oepha modii tres. Oephi idem mensurae habet in aridis, quod in liquidis Batus. Metreta una, ut quidam dicunt, habet sextarios centum, mensura autem Graece ΜΕΤΡΟΝ dicitur, unde et metreta appellatur; notandum uero quod mensura, Hebraeum nomen est. Artabae in Esaia Aegyptiorum mensurae quae tres faciunt modios X. Sata idem sunt quod Oephi, id est modii tres. Gomor mensura est Attica habens ut quidam opinantur conices tres, id est sextarios XII; alii Gomor dicunt paulo minus a sextariis quinque, quod etiam ipse sequor, eo quod sit decima pars Oephi Gomor. Nebel quidam putant modios tres. sextarius est liquidae speciei. Cotyla hemina est in Ezechiele: Decem, inquit, cotylae sunt gomor. ### English translation (Claude) The cor is 30 modii. The bath: one amphora, that is, three modii. The cadus is a Greek amphora; it holds three urns. The ephi or epha: three modii. The ephi holds the same measure in dry things as the bath in liquids. The metreta, as some say, holds a hundred sextarii; a measure in Greek is called μέτρον, whence also it is called metreta; note, however, that mensura is a Hebrew name. Artabae, in Isaiah: measures of the Egyptians, three of which make ten modii. Sata are the same as the ephi, that is, three modii. The gomor is an Attic measure holding, as some think, three choenices, that is, twelve sextarii; others say the gomor is a little less than five sextarii, which I too follow, since the gomor is the tenth part of the ephi. Some think the nebel is three modii. The sextarius is a liquid measure. The cotyla is a hemina, in Ezekiel: “Ten cotylae,” it says, “are a gomor.” ### Scripture references - Ezek 45:11: allusion, high confidence - Ezek 45:14: allusion, medium confidence - John 2:6: allusion, medium confidence - Exod 16:36: allusion, high confidence ### Translation notes - Ezek 45:11, 14; John 2:6 (metretae); Exod 16:36 (gomor the tenth of an ephah). The statement that “mensura” is a Hebrew name is given as in the text; perhaps “metreta” is meant. ### Citation (SBL) Eucherius, Instr. 2.14 (CSEL 31:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-14). ## Instructions 2.15 - URL: https://sophiascriptura.com/fathers/eucherius-instructiones/2-0/#p-2-15 - Source: CSEL 31:159–163 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Church terms of Greek origin explained (God, homoousion, bishop, presbyter, deacon, catholic, eucharist, creed), and the conclusion of the work. ### Latin text Accipe nunc eorum nominum significationes quae Ecclesiae ore celebrata in sermonem nostrum uertuntur ex Graeco. Theos deus; theos autem, ut quorundam opinio habet, ΑΠΟ ΤΟΥ ΘΕΑΣΕΣΘΑΙ a spectando, id est omnia prospiciendo. Omousion unius substantiae. Omooeusion similis substantiae. Christus unctus. Spiritus paraclitus spiritus consolator siue aduocatus. Hagios sanctus. angelus nuntius. thronus sedis uel solium. apostolus missus, ideo quod a domino ad euangelizandum missi sunt licet a doctoribus Hebraeum putetur. propheta praedictor. martyres testes. episcopus superinspector, et ideo propheta ait: speculatorem te posui domus Israhel. presbyter senior. diaconus minister. clerus sors. ecclesia euocatio uel collectio. catholica uniuersalis ΑΠΟ ΤΟΥ ΚΑΘ ΟΛΟΝ, quod est secundum totum. synagoga conuentus uel congregatio. ethnicus gentilis. hypocrita simulator. heresis secta. monachus solitarius. heremus desertum. paroecia adiacens domus, id est dei. dioecesis gubernatio, et hoc non secundum proprietatem aut potestatem uerbi sed secundum effectum. laicus popularis ΑΠΟ ΤΟΥ ΛΑΟΥ. catechumenus instructus siue audiens. neophytus nouella plantatio. baptisterium tinctorium. chrisma unctio. eucharistia gratia. holocaustum totum conbustum, hoc ideo, quia integra hostia igni tradita consumebatur. symbolus conlatio aut pactum uel conplacitum quod sit homini cum deo. hymnus carmen in laudem dei. antiphona uox reciproca. Pentateuchus quinque uolumina, id est Mosi libri quinque, unde apostolus quinque uerbis ait uelle se in ecclesia loqui. Exodus exitus uel egressus, id est populi Israhel. deuteronomium secunda lex in quo est euangelicae legis praefiguratio. Paralipomenon praetermissorum uel reliquorum, id est, quod hic historiae contingantur quae in Regum libris praetermissae sunt. euangelium bona adnuntiatio siue bonum nuntium. Apocalypsis reuelatio. gazophylacium diuitiarum custodem, conpositum de lingua Persica et Graeca. synodus comitatus uel coetus. canon regula. teuchos uolumen, unde pentateuchus. apocrypha recondita uel occulta. hexapla sexsimplicia. apologia excusatio, unde apologeticus appellatur. anagoge superior sensus. tropologia moralis intellegentia. parabola similitudo. Habes opusculum, mi fili carissime, in omne fere scripturarum corpus quasi quoddam intellegentiae seminarium, quod in duobus uoluminibus non parum, ut arbitror, instructionis ad edocendum te ex rebus uariis necessariisque congessi. ### English translation (Claude) Now receive the meanings of those names which, celebrated by the mouth of the church, have passed into our speech from the Greek. Theos: God; theos, as some opine, ἀπὸ τοῦ θεᾶσθαι, from beholding, that is, from looking upon all things. Homoousion: of one substance. Homoiousion: of like substance. Christ: anointed. The Spirit Paraclete: the Spirit consoler or advocate. Hagios: holy. Angel: messenger. Throne: seat or chair of state. Apostle: one sent, because they were sent by the Lord to preach the Gospel, though teachers think the word Hebrew. Prophet: foreteller. Martyrs: witnesses. Bishop: overseer; and therefore the prophet says: “I have made you a watchman for the house of Israel.” Presbyter: elder. Deacon: minister. Clergy: lot. Church: calling out, or gathering. Catholic: universal, ἀπὸ τοῦ καθ' ὅλον, that is, according to the whole. Synagogue: assembly or congregation. Ethnicus: gentile. Hypocrite: dissembler. Heresy: sect. Monk: solitary. Eremus: desert. Paroecia: an adjacent house, that is, of God. Diocese: government, and this not according to the proper sense or force of the word but according to its effect. Laicus: of the people, ἀπὸ τοῦ λαοῦ. Catechumen: instructed, or hearer. Neophyte: new planting. Baptistery: place of dipping. Chrism: anointing. Eucharist: grace. Holocaust: wholly burnt, because the whole victim, given to the fire, was consumed. Symbol (creed): a contribution, or a pact or agreement that man has with God. Hymn: a song in praise of God. Antiphon: an answering voice. Pentateuch: five volumes, that is, the five books of Moses; hence the apostle says he wishes to speak five words in the church. Exodus: going out or departure, namely of the people of Israel. Deuteronomy: second law, in which there is a prefiguring of the law of the Gospel. Paralipomenon: of things passed over or left out, that is, because histories are handled here that were passed over in the books of Kings. Gospel: good announcement or good news. Apocalypse: revelation. Gazophylacium: guardian of riches, compounded of the Persian and Greek languages. Synod: company or assembly. Canon: rule. Teuchos: volume, whence Pentateuch. Apocrypha: hidden or secret. Hexapla: sixfold. Apologia: defence, whence the term apologeticus. Anagoge: higher sense. Tropology: moral understanding. Parable: similitude. Here you have, my dearest son, a little work for almost the whole body of the Scriptures, a kind of seed-bed of understanding, which I have gathered in two volumes, with, I think, no small instruction from varied and necessary matters, for your teaching. ### Scripture references - Ezek 3:17: quotation, high confidence - 1 Cor 14:19: allusion, high confidence ### Translation notes - Ezek 3:17; 1 Cor 14:19. The derivation of θεός from θεᾶσθαι is ancient. Homoousion and homoiousion are the terms of the fourth-century Trinitarian debates. ### Citation (SBL) Eucherius, Instr. 2.15 (CSEL 31:159–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/eucherius-instructiones/2-15).