Treatise on the Mysteries 1.1.1–1.23.4
Latin text: Feder, CSEL 65 (Latin text: Vienna CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Treatise 1, chapter 1
1.1.1CSEL 65:3
Multiplex ∗∗∗∗∗ ∗∗∗∗∗ * ∗∗∗∗∗ ipsas illas intellegamus in gestis. illis autem satis est et aliquam inanis similitudinis speciem coaptasse, cum comparatio et implenda penitus de consequentibus sit et ex solido de praesentibus expetenda.
Manifold … let us understand them in the deeds themselves. For them, however, it is enough to have fitted on some appearance of an empty likeness, whereas the comparison must be filled out completely from what follows and sought firmly from what is present.
Notes and citation
Summary: The fragmentary opening contrasts superficial resemblance with a full typological comparison.
- The Treatise on the Mysteries survives in a single damaged manuscript (Arezzo); the beginning is lost. The asterisks in the edition mark lost text, shown here as "…".
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.1.1 (CSEL 65:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.1.2CSEL 65:3
omne autem opus, quod sacris uoluminibus continetur, aduentum domini nostri Iesu Christi, quo missus a patre ex uirgine per spiritum homo natus est, et dictis nuntiat et factis exprimit et confirmat exemplis.
Every work contained in the sacred volumes announces by words, expresses by deeds, and confirms by examples the coming of our Lord Jesus Christ, by which, sent by the Father, he was born a man from the Virgin through the Spirit.
Notes and citation
Summary: All of Scripture foretells Christ's coming in words, deeds, and examples.
Topics: Scripture and canon, Christology
Cite (SBL): Hilary, Myst. 1.1.2 (CSEL 65:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.1.3CSEL 65:3
namque hic per omne constituti huius saeculi tempus ueris atque absolutis praefigurationibus in patriarchis ecclesiam aut generat aut abluit aut sanctificat aut eligit aut discernit aut redimit: somno Adae, Noe diluuio, benedictione Melchisedech, Abrahae iustificatione, ortu Ysahac, Iacob seruitute.
For throughout the whole time of this established age, by true and complete prefigurations in the patriarchs, he either begets, or washes, or sanctifies, or chooses, or separates, or redeems the church: by the sleep of Adam, the flood of Noah, the blessing of Melchizedek, the justification of Abraham, the birth of Isaac, the servitude of Jacob.
Gen 2:21 (allusion, medium confidence) · Gen 7:17 (allusion, low confidence) · Gen 14:19 (allusion, medium confidence) · Gen 15:6 (allusion, medium confidence) · Gen 21:2 (allusion, low confidence) · Gen 29:20 (allusion, low confidence)
Notes and citation
Summary: Christ prefigures the church in the patriarchs from Adam to Jacob.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.1.3 (CSEL 65:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.1.4CSEL 65:3–4
per omne denique tempus uniuersa prophetia, sacramenti molitio, cognitioni adsumendae ab eo carnis indulta est. et quia hoc libello uisum est ostendere omnem in singulis quibusque et uiris et temporibus et rebus aduentus sui et praedicationis et passionis et resurrectionis et nostrae congregationis tamquam in imaginem in speculo praeferri, non transcursim memorabo aliqua. sed suis quibusque temporibus uniuersa tractabo ab Adam, ex quo humani generis scientia permittitur, inchoaturus, ut, quod in domino consummatum est, iam ab initio mundi in plurimis praefiguratum esse noscatur. DE ADAM.
In short, throughout all time the whole of prophecy, the working of the mystery, was granted for the knowledge of the flesh he was to assume. And since it has seemed good in this little book to show that in each and every man, time, and thing the image of his coming, preaching, passion, and resurrection, and of our gathering together, is held up as in a mirror, I will not mention some things in passing; but I will treat everything in its own time, beginning from Adam, from whom knowledge of the human race is granted, so that what was completed in the Lord may be known to have been prefigured in many from the very beginning of the world. On Adam.
Notes and citation
Summary: Hilary states his plan: to show Christ and the church prefigured in Scripture from Adam onward.
- "Mystery" renders sacramentum, as in the title (On the Mysteries). The last words are the edition's chapter heading.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.1.4 (CSEL 65:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 2
1.2.1CSEL 65:4
Adam ipso nomine natiuitatem domini praeformat; nam secundum linguam Hebraicam Adam, quod Graece gepyrra, id
Adam by his very name prefigures the Lord's birth; for according to the Hebrew language "Adam", which in Greek is ge pyrra, that is,
Notes and citation
Summary: The name Adam prefigures Christ's birth.
- "Gepyrra" renders the Greek ge pyrra, "red earth"; the sentence continues in 1.2.2.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.2.1 (CSEL 65:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.2.2CSEL 65:4
Latine terra flammea est et scriptura humani corporis carnem terram solita est nuncupare. quae per spiritum in domino nata de uirgine, in nouam et alienam a se speciem mutata, conformis effecta est gloriae spiritali [est] secundum apostolum: secundus homo de caelo et Adam caelestis, quia Adam terrestris imago est futuri. tuto ergo auctore tanto etiam Adae nomen non sine aliqua futuri meditatione suscipimus.
in Latin, is "fiery earth"; and Scripture is accustomed to call the flesh of the human body earth. This flesh, born in the Lord from the Virgin through the Spirit, changed into a new form foreign to itself, was made conformable to spiritual glory, according to the Apostle: "The second man is from heaven," and the heavenly Adam, because the earthly Adam is the image of the one to come. With so great an authority, then, we safely take even the name of Adam not without some meditation on the future.
Textual problem in this passage: see the notes.
1 Cor 15:47 (quotation, high confidence) · 1 Cor 15:49 (allusion, medium confidence) · Rom 5:14 (allusion, high confidence) · Phil 3:21 (allusion, medium confidence)
Notes and citation
Summary: Adam's name ("red earth") points to Christ's flesh, transformed into spiritual glory.
- The editor deletes "est" after "spiritali"; it is left out.
- Quotations and allusions: 1 Cor 15:47–49; Rom 5:14; Phil 3:21.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.2.2 (CSEL 65:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 3
1.3.1CSEL 65:4
Sequitur, quod obsopito Adam ex latere eius atque osse Eua gignitur. quo euigilato prophetia quoque talis consequitur: hoc nunc os de ossibus meis et caro de carne mea haec uocabitur mulier, quia de uiro suo sumpta est, et erunt duo in carne una. hic nihil mihi laboris est; apostolus enim, cum huius ipsius prophetiae meminisset, ait:
It follows that, when Adam was put to sleep, Eve was brought forth from his side and bone. When he awoke, there followed such a prophecy as this: "This now is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken from her husband; and the two shall be in one flesh." Here I have no labor, for the Apostle, when he recalled this very prophecy, said:
Gen 2:21 (allusion, high confidence) · Gen 2:23 (quotation, high confidence) · Gen 2:24 (quotation, high confidence)
Notes and citation
Summary: Eve's creation from sleeping Adam and Adam's prophecy are introduced.
- Quotation: Gen 2:21–24 (Hilary's Latin).
Topics: Marriage
Cite (SBL): Hilary, Myst. 1.3.1 (CSEL 65:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.3.2CSEL 65:4–5
hoc mysterium magnum est, ego autem dico in Christo et in ecclesia. sed Adae os tantum detractum legimus; et quomodo dicitur caro de carne mea? referri quidem ad praesentium gestorum fidem res ista poterit, ut, quia os, quod ex latere eius in muliebre corpus per eum, qui omnia potest, deum carne uestitum sit, quia os ex carne detractum est et rursum carne indutum in corpus extiterit, ut os ex osse, ita etiam caro sit ex carne. sed dominus in euangeliis, cum repudio dando a Iudaeis temptatus esset, per se potius quam per Adam hoc ita dictum fuisse demonstrat dicens: non legistis, quia, qui fecit ab initio, masculum et feminam fecit ut dixit: propter hoc dimittet homo patrem et matrem et erunt duo in carne una? hoc enim post id, quod dictum est caro de carne mea. sequitur.
"This is a great mystery, but I speak of Christ and of the church." But we read that only a bone was taken from Adam; how then is it said, "flesh of my flesh"? This could indeed be referred to faith in the deeds of the time: that because the bone which from his side, through him who can do all things, … was clothed with flesh in a woman's body, since the bone taken from the flesh and clothed again with flesh came forth into a body, so, as bone from bone, it is also flesh from flesh. But the Lord in the Gospels, when he was tested by the Jews about giving a bill of divorce, shows that this was said thus by himself rather than by Adam, saying: "Have you not read that he who made them from the beginning made them male and female, and said: For this reason a man shall leave father and mother, and the two shall be in one flesh?" For this follows after what was said, "flesh of my flesh".
Textual problem in this passage: see the notes.
Eph 5:32 (quotation, high confidence) · Gen 2:23 (allusion, high confidence) · Matt 19:3 (allusion, high confidence) · Matt 19:4 (quotation, high confidence) · Matt 19:5 (quotation, high confidence)
Notes and citation
Summary: Paul calls Adam and Eve's union a mystery of Christ and the church; Jesus, asked about divorce, shows that he himself spoke Gen 2:24.
- The clause about the bone clothed with flesh is corrupt in the manuscript ("deum carne uestitum sit"); it is translated by sense with "…".
- Quotations: Eph 5:32; Matt 19:4–5 (Gen 2:24).
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): per cum, qui omnia potest → per eum, qui omnia potest; quia 08 ex carne → quia os ex carne; qui fecit a b initio → qui fecit ab initio.
Topics: Marriage, Divorce, Divorce and remarriage
Cite (SBL): Hilary, Myst. 1.3.2 (CSEL 65:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.3.3CSEL 65:5
ergo rem, quae in Adam perficiebatur, consecuta est prophetia. cum enim haec dominus, qui fecit masculum et feminam. dixerit, quod ex osse eius os et ex carne ipsius caro est locutus ipse per Adam id, quod totum in ipso Adam erat factum, nec detraxit fidem rebus et praeformari ex se id, quod in altero gerebatur, ostendit.
So the prophecy followed upon the thing that was being accomplished in Adam. For since the Lord, who made male and female, said these things, he himself spoke through Adam that bone was from his bone and flesh from his flesh, which was wholly done in Adam himself; and he did not take away the truth of the events, and showed that what was done in another was prefigured from himself.
Gen 2:23 (allusion, high confidence)
Notes and citation
Summary: Christ spoke through Adam, so Adam's words both report a real event and prefigure Christ.
Notes on the original text
- Digital text corrected (word split by OCR): Adam erat fac tum → Adam erat factum.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.3.3 (CSEL 65:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.3.4CSEL 65:5
cum enim uerbum factum sit caro et ecclesia membrum sit Christi, quae ex latere eius et per aquam nata et uiuificata per sanguinem sit, rursum caro, in qua uerbum ante saecula manens, quod est filius dei. natum sit, per sacramentum maneat in nobis, absolute docuit in Adam atque Eua suam et ecclesiae speciem contineri, quam post mortis suae somnum sanctificatam esse carnis suae communione significet. loquitur quoque idem per apostolum:
For since the Word became flesh, and the church is a member of Christ, born from his side through water and given life through blood; and again, since the flesh in which the Word, abiding before the ages, who is the Son of God, was born, abides in us through the sacrament: he taught completely that in Adam and Eve were contained the figure of himself and of the church, which he signifies was sanctified, after the sleep of his death, by communion in his flesh. The same also speaks through the Apostle:
John 1:14 (allusion, high confidence) · Eph 5:30 (allusion, medium confidence) · John 19:34 (allusion, high confidence) · John 6:56 (allusion, medium confidence)
Notes and citation
Summary: The church, born from Christ's side and nourished by his flesh in the sacrament, is foreshadowed in Eve.
- "Through the sacrament" refers to the Eucharist; the water and blood from Christ's side: John 19:34.
- Allusions: John 1:14; 1 Cor 12:27; Eph 5:30; John 6:56.
Topics: Eucharist, Christology
Cite (SBL): Hilary, Myst. 1.3.4 (CSEL 65:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.3.5CSEL 65:5–6
quoniam Adam non peccauit, sed mulier peccans transgressione fuit. saluabitur autem propter filiorum procreationem, si tamen in fide manserint. ecclesia igitur ex publicanis et peccatoribus et gentibus est:
"Adam did not sin, but the woman, sinning, was in transgression. But she will be saved through the bearing of children, if they continue in faith." The church, then, is from tax collectors, sinners, and Gentiles:
1 Tim 2:14 (quotation, high confidence) · 1 Tim 2:15 (quotation, high confidence)
Notes and citation
Summary: 1 Timothy 2:14–15 is applied to the church, gathered from sinners and Gentiles.
- Quotation: 1 Tim 2:14–15 in Hilary's Latin ("if they continue").
Cite (SBL): Hilary, Myst. 1.3.5 (CSEL 65:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.3.6CSEL 65:6
solo suo secundo et caelesti Adam non peccante ipsa peccatrix per generationem filiorum in fide manentium erit salua. ceterum intellegi ita non conuenit, quod mulier non sit a peccato suo redempta per dominum, et superflue baptizabitur, si magis merito partus sit liberanda. sed ne per ipsam quidem filiorum generationem erit tuta, cum salua non sit, nisi, qui geniti sunt, fideles perstiterint. et nescio, qua aequum sit alieno aut peccato reum effici aut merito innocentem.,
since her second and heavenly Adam alone does not sin, she herself, a sinner, will be saved through the begetting of children who continue in faith. Otherwise it is not fitting to understand it so, as if the woman were not redeemed from her sin by the Lord, and would be baptized needlessly if she must rather be freed by the merit of childbearing. But not even by the very begetting of children will she be safe, since she is not saved unless those who are born persevere as believers. And I do not know how it would be just to be made guilty by another's sin or innocent by another's merit.
1 Tim 2:15 (allusion, high confidence) · 1 Cor 15:47 (allusion, medium confidence)
Notes and citation
Summary: Hilary reads 1 Tim 2:15 of the church saved through her faithful children, rejecting salvation by childbearing.
- The literal reading Hilary rejects would make baptism superfluous for women.
Notes on the original text
- Digital text corrected (OCR slip): non pecccante → non peccante; ita 11011 conuenit → ita non conuenit.
Topics: Baptism
Cite (SBL): Hilary, Myst. 1.3.6 (CSEL 65:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 4
1.4.1CSEL 65:6
Sed tuto spiritalibus spiritalia comparantes ita sentiemus maxime apostolum gesta magni in Adam atque Eua mysterii referre se iam ad Christum atque ecclesiam praedicantem. et haec quidem ita nos conuenit ab eo spiritaliter dicta existimare, ut non
But, safely comparing spiritual things with spiritual, we shall think thus: that the Apostle chiefly refers the deeds of the great mystery in Adam and Eve, preaching them now of Christ and the church. And these things we should judge to have been spoken by him spiritually in such a way that the discourse
1 Cor 2:13 (allusion, high confidence)
Notes and citation
Summary: Paul's words on Adam and Eve are chiefly spiritual, about Christ and the church.
- Comparing spiritual with spiritual: 1 Cor 2:13. The sentence continues in 1.4.2.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.4.1 (CSEL 65:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.4.2CSEL 65:6
minus ad praesentem doctrinam et ad eorum, quos monebat, institutionem sermo referendus sit. namque multiplicem misericordiam dei in ea, quae ad Corinthios prima est, in sanctificandis per coniugia fidelium infidelibus praedicans hic quoque per procreationem credentium tamen filiorum istiusmodi sanctificationem docuit largiendam, ut, quemadmodum unius fidelis societas prodesset per coniugium infideli, ita fidelium procreatio infidelibus subueniret.
must be referred no less to the teaching of the moment and to the instruction of those whom he was admonishing. For, proclaiming the manifold mercy of God in the first letter to the Corinthians, in the sanctifying of unbelievers through marriage to believers, here too he taught that a sanctification of this kind is to be granted through the procreation of children who believe; so that, as the partnership of one believer through marriage benefits the unbeliever, so the procreation of believers would come to the help of unbelievers.
1 Cor 7:14 (allusion, high confidence)
Notes and citation
Summary: Paul's teaching also applies literally: as a believing spouse sanctifies an unbeliever, so believing children help their parents.
- Allusion: 1 Cor 7:14.
Topics: Marriage
Cite (SBL): Hilary, Myst. 1.4.2 (CSEL 65:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 5
1.5.1CSEL 65:6
Contuendum etiam illud est in Adae somno atque Euae corporatione occulti in Christo et in ecclesia mysterii sacramentum:
We must also observe, in Adam's sleep and in the forming of Eve's body, the sacrament of the mystery hidden in Christ and in the church:
Gen 2:21 (allusion, high confidence)
Notes and citation
Summary: Eve's formation contains a hidden mystery of Christ and the church.
Notes on the original text
- Digital text corrected (OCR slip): Euac corporatione → Euae corporatione.
Cite (SBL): Hilary, Myst. 1.5.1 (CSEL 65:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.5.2CSEL 65:6
in eo enim corporeae resurrectionis fides et ratio continetur. namque in creatione mulieris non iam limus adprehenditur neque terra in formam describitur neque dei inspiratione in animam uiuentem materies inanimis commouetur, sed ossi caro adcrescit et carni per-
for in it is contained the faith and the reasoning of bodily resurrection. For in the creation of the woman clay is no longer taken up, nor is earth shaped into a form, nor is inanimate matter moved into a living soul by God's breath; but flesh grows on bone, and to the flesh
Gen 2:7 (allusion, high confidence) · Gen 2:22 (allusion, high confidence)
Notes and citation
Summary: Eve's creation from bone and flesh foreshadows bodily resurrection.
- The sentence continues in 1.5.3.
Notes on the original text
- Digital text corrected (OCR slip): m eo enim corporeae → in eo enim corporeae.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.5.2 (CSEL 65:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.5.3CSEL 65:6–7
fectio corporis datur et perfectionem corporis uigor spiritalis insequitur. hunc resurrectionis ordinem per Ezechielem deus locutus est docens in his, quae gerenda erant, uirtutis suae potestatem. illic enim omnia concurrunt: caro adest, spiritus aduolat, deo ex operibus suis nullum deperit, cui ad efficientiam corporis sui ea, quae non erant, adfuerunt.
the completion of the body is given, and spiritual vigor follows the completion of the body. This order of resurrection God spoke through Ezekiel, teaching in the things that were to be done the might of his power. For there all things come together: flesh is present, the spirit flies in; nothing of his works is lost to God, to whom, for completing his body, things that were not were present.
Ezek 37:6 (allusion, high confidence) · Ezek 37:8 (allusion, high confidence) · Ezek 37:10 (allusion, medium confidence)
Notes and citation
Summary: Ezekiel's vision of the dry bones shows the same order of resurrection.
- Allusion: Ezek 37:1–10.
Notes on the original text
- Digital text corrected (OCR slip): ex operibus Lsuis → ex operibus suis.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.5.3 (CSEL 65:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.5.4CSEL 65:7
est autem sacramentum hoc secundum apostolum absconsum a saeculis in deo: esse gentes coheredes et concorporales et conparticipes pollicitationis eius in Christo, qui potens sit secundum eundem apostolum conforme efficere corpus humilitatis nostrae corpori gloriae suae.
And this mystery, according to the Apostle, was hidden from the ages in God: that the Gentiles are fellow heirs, members of the same body, and partakers of his promise in Christ, who, according to the same Apostle, is able to make the body of our lowliness conformed to the body of his glory.
Eph 3:9 (allusion, high confidence) · Eph 3:6 (quotation, high confidence) · Phil 3:21 (quotation, high confidence)
Notes and citation
Summary: The mystery hidden for ages is the Gentiles' inclusion in Christ's body and the glorifying of our bodies.
- Quotations: Eph 3:6, 9; Phil 3:21.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.5.4 (CSEL 65:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-4). (abbreviation not yet checked)
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1.5.5CSEL 65:7
agnoscit ergo post somnum passionis suae caelesti Adam resurgente ecclesia suum os, suam carnem non iam ex limo creatam neque ex inspiratione uegetatam, sed adcrescentem ossi et in corpus ex corpore spiritu aduolante perfectam. qui enim in Christo sunt, secundum Christum resurgent, in quo iam uniuersae carnis consummata est resurrectio, ipso illo in carne nostra cum dei, in qua ante saecula genitus a patre est, uirtute nascente.
So the church, after the sleep of his passion, when the heavenly Adam rises again, recognizes her own bone, her own flesh, no longer created from clay nor quickened by breathing, but growing on bone and completed into a body from a body as the Spirit flies in. For those who are in Christ will rise according to Christ, in whom the resurrection of all flesh has already been accomplished, since he himself was born in our flesh with the power of God in which he was begotten by the Father before the ages.
1 Cor 15:22 (allusion, medium confidence) · 1 Cor 15:45 (allusion, medium confidence)
Notes and citation
Summary: The church, like Eve, is formed from the risen Christ, in whom the resurrection of all flesh is already accomplished.
- Allusions: 1 Cor 15:22–23, 45.
Topics: Eschatology, Christology
Cite (SBL): Hilary, Myst. 1.5.5 (CSEL 65:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-5). (abbreviation not yet checked)
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1.5.6CSEL 65:7
et quia Iudaeus et Graecus, barbarus et Scyta, seruus et liber, masculus et femina, omnes in Christo unum sunt, cum caro recognita ex carne sit et ecclesia Christi corpus sit et mysterium, quod in Adam atque Eua est, in Christum et in ecclesiam praedicetur, perfectum iam sub Adam atque Eua in exordio saeculi est, quicquid in consummationem temporum per Christum ecclesiae praeparatur. DE CAIN ET ABEL.
And since Jew and Greek, barbarian and Scythian, slave and free, male and female are all one in Christ; since flesh is recognized as from flesh, and the church is the body of Christ, and the mystery that is in Adam and Eve is preached of Christ and the church: whatever is prepared for the church through Christ at the consummation of the times was already completed under Adam and Eve at the beginning of the world. On Cain and Abel.
Col 3:11 (allusion, high confidence) · Gal 3:28 (allusion, high confidence) · Eph 5:32 (allusion, high confidence)
Notes and citation
Summary: What is prepared for the church at the end was already completed in figure in Adam and Eve.
- Allusions: Col 3:11; Gal 3:28; Eph 5:32. The last words are the edition's chapter heading.
Cite (SBL): Hilary, Myst. 1.5.6 (CSEL 65:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-5-6). (abbreviation not yet checked)
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Treatise 1, chapter 6
1.6.1CSEL 65:7–8
Sequuntur primam Christi et ecclesiae praefigurationem gesta Cayn et Abel, duum in se populorum praeformantium diuer-
After the first prefiguration of Christ and the church follow the deeds of Cain and Abel, prefiguring in themselves the difference
Gen 4:1 (allusion, medium confidence)
Notes and citation
Summary: Cain and Abel prefigure two peoples.
- The sentence continues in 1.6.2.
Cite (SBL): Hilary, Myst. 1.6.1 (CSEL 65:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-1). (abbreviation not yet checked)
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1.6.2CSEL 65:8
sitatem ipsisque et nominibus et officiis mores et studia utriusque signantium. Cayn enim erat terram colens et Abel oues pascens. ex fructibus autem suis unusquisque mysterii deo munus exhibuit: sed inspiciuntur munera Abel, Cayn autem non uidentur. uerum et dies indiscretus sacrificii et locus est et deo omnia contuenti quomodo aut hoc in conspectu est aut illum extra conspectum? sed per hanc significantiam docetur dei conspectum placitarum rerum
of two peoples, and by their very names and occupations marking the character and pursuits of each. For Cain was a tiller of the ground and Abel a keeper of sheep. And each, from his own fruits, presented to God a gift of the mystery; but Abel's gifts are looked upon, and Cain's are not seen. Yet the day of the sacrifice and the place are not distinguished; and to God, who beholds all things, how is the one in his sight and the other outside his sight? But by this signification it is taught that God's sight is the sign of things pleasing to him
Gen 4:2 (allusion, high confidence) · Gen 4:4 (allusion, high confidence) · Gen 4:5 (allusion, high confidence)
Notes and citation
Summary: God looks on Abel's offering and not Cain's, showing that his regard marks what pleases him.
- Allusions: Gen 4:2–5. The sentence continues in 1.6.3.
Cite (SBL): Hilary, Myst. 1.6.2 (CSEL 65:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-2). (abbreviation not yet checked)
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1.6.3CSEL 65:8
esse indicium et, cum omnia subiecta ei sint, contuitionem tamen eius in ea adire, quae digna sunt. uerum nihil ante de moribus Cayn erat dictum, ut eius hostia displiceret. sed in his, quae consecuta sunt, dei prouidentia intellegitur sacrificia eius non recipientis, qui grassaturus esset in fratrem. futuri enim apud deum cognitio fides facti est;
and that, though all things are subject to him, his regard yet goes to those that are worthy. Yet nothing had been said before about Cain's character that would make his sacrifice displease. But in what followed, God's foresight is understood in not receiving the sacrifices of one who was going to attack his brother. For with God the knowledge of the future is as certain as a deed done;
Gen 4:8 (allusion, medium confidence)
Notes and citation
Summary: God rejected Cain's sacrifice because he foresaw the murder.
Cite (SBL): Hilary, Myst. 1.6.3 (CSEL 65:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-3). (abbreviation not yet checked)
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1.6.4CSEL 65:8
nam, qui peremturus erat, tamquam iam peremisset, dei conspectione non dignus est. in cultura uero terrae significatio operum carnalium continetur et omnis fructus carnis in uitiis est, quae abhorrente deo conspectum a se eius apellunt. non respicitur ergo ad hostiam, quae ex operationibus terrae est. et solae in adipibus placent ouium primitiae, interni uidelicet fructus et ipsius conscientiae nostrae sacrificia delectant, quaeque in primitiis ouium placentia conspectum in se diuinae uoluntatis inuitant.
for he who was going to kill was not worthy of God's regard, as though he had already killed. In tilling the ground is contained the meaning of works of the flesh, and every fruit of the flesh lies in vices, which drive God's regard away from them, since God abhors them. The sacrifice, then, that comes from the works of the earth is not looked upon. And only the firstlings of the sheep in their fat are pleasing: that is, inward fruits and the sacrifices of our very conscience delight him, and whatever is pleasing in the firstlings of sheep invites to itself the regard of the divine will.
Gen 4:4 (allusion, high confidence) · Gal 5:19 (allusion, low confidence)
Notes and citation
Summary: Tilling the ground signifies works of the flesh; Abel's firstlings signify the inward sacrifices of conscience.
- "Apellunt" (drive away) as printed. Allusion: Gen 4:4; Gal 5:19.
Cite (SBL): Hilary, Myst. 1.6.4 (CSEL 65:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-4). (abbreviation not yet checked)
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1.6.5CSEL 65:8–9
cum enim primitiae Christus sit, primogenitus creaturae, primogenitus ex mortuis, princeps etiam sacerdotum, ut sit in omnibus ipse primatum tenens, ipse etiam ouis et secundum corpoream natiuitatem unus ex ouibus, sacrificium Abel iam sub sacramento ecclesiae probabile est, quae deinceps esset ex primitiis ouium sancti corporis hostiam praebitura.
For since Christ is the firstfruits, the firstborn of creation, the firstborn from the dead, and also the chief of priests, so that he may hold the first place in all things; and since he is also a sheep, and according to bodily birth one of the sheep: Abel's sacrifice is acceptable already under the mystery of the church, which would thereafter offer the sacrifice of the holy body from the firstlings of the sheep.
1 Cor 15:20 (allusion, high confidence) · Col 1:15 (allusion, high confidence) · Col 1:18 (allusion, high confidence) · Heb 4:14 (allusion, medium confidence) · Isa 53:7 (allusion, medium confidence)
Notes and citation
Summary: Abel's offering of firstlings prefigures the church's sacrifice of Christ's body.
- "The sacrifice of the holy body" refers to the Eucharist.
- Allusions: 1 Cor 15:20; Col 1:15, 18; Heb 4:14; Isa 53:7.
Topics: Eucharist, Christology
Cite (SBL): Hilary, Myst. 1.6.5 (CSEL 65:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-5). (abbreviation not yet checked)
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1.6.6CSEL 65:9
inuidet itaque placito displicens et contra dei edictum. ut quiesceret, admonentis probabilis ab improbabili interficitur. reus ad confessionis paenitentiam interrogatur, sed ad incrementum criminis negat; desperans resurrectionem sed se morte existimat, sed gemens et tremens ad iudicium ultionis septemplicis reseruatur et ab omni terra sanguinem fratris excipiente maledicitur.
So the one who displeases envies the one who pleases, and, against the command of God, who warned him to be still, the acceptable one is killed by the unacceptable. The guilty one is questioned with a view to the repentance of confession, but he denies, to the increase of his crime; despairing of resurrection, … groaning and trembling, he is kept for the judgment of sevenfold vengeance, and is cursed from the whole earth, which received his brother's blood.
Textual problem in this passage: see the notes.
Gen 4:7 (allusion, high confidence) · Gen 4:8 (allusion, high confidence) · Gen 4:9 (allusion, high confidence) · Gen 4:11 (allusion, high confidence) · Gen 4:12 (allusion, high confidence) · Gen 4:15 (allusion, high confidence)
Notes and citation
Summary: Cain, envious, kills Abel, denies his crime, and is cursed and kept for sevenfold vengeance.
- "Sed se morte existimat" is corrupt in the manuscript; translated with "…".
- Allusions: Gen 4:7–15 (Hilary's Latin "groaning and trembling" follows the Greek).
Notes on the original text
- Digital text corrected (OCR slips): inuidct itaquc plucito → inuidet itaque placito.
Cite (SBL): Hilary, Myst. 1.6.6 (CSEL 65:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-6). (abbreviation not yet checked)
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1.6.7CSEL 65:9
interpretatio autem nominis Cayn risus est, Abel autem fletus.
The interpretation of the name Cain is "laughter", and of Abel "weeping".
Notes and citation
Summary: Cain's name means laughter, Abel's weeping.
- Hilary's etymologies; the usual ancient interpretations of the Hebrew names are different.
Cite (SBL): Hilary, Myst. 1.6.7 (CSEL 65:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-6-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 7
1.7.1CSEL 65:9
Numquid non ea, quae superiora sunt, consummantur in populis? oblatio iunioris est placita, Iudaeus inuidet Christiano, ad caedem eius frustra a prophetis monitus exarsit.
Are not the things above being fulfilled in the peoples? The offering of the younger is pleasing; the Jew envies the Christian, and, warned in vain by the prophets, has burned to kill him.
Notes and citation
Summary: Cain and Abel prefigure the Jewish people's hostility to the Christians.
- Hilary's typology of the Jewish people as Cain is translated as written; it reflects his polemical reading.
Notes on the original text
- Digital text corrected (OCR slip): placita, ludeus inuidet → placita, Iudaeus inuidet.
Cite (SBL): Hilary, Myst. 1.7.1 (CSEL 65:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-7-1). (abbreviation not yet checked)
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1.7.2CSEL 65:9
ueniam ne per ipsam quidem confessionem paenitentiae consectatur, sed audax deo commissum scelus abnegat. desperans resurrectionis gloriam subiectusque capta Hierusalem dominantium potestati gemens et tremens ultionis iudicio reseruatur, per ipsas interpretationes nominum discretus a sanctis domino dicente: uae his, qui ridunt, quia flebunt! et: beati lugentes, quia consolabuntur!
He does not seek pardon even through the confession of repentance, but boldly denies the crime committed against God. Despairing of the glory of resurrection, and, after the capture of Jerusalem, subject to the power of those who rule, groaning and trembling he is kept for the judgment of vengeance, separated from the saints by the very interpretations of the names, as the Lord says: "Woe to those who laugh, for they will weep!" and: "Blessed are those who mourn, for they will be comforted!"
Luke 6:25 (quotation, high confidence) · Matt 5:4 (quotation, high confidence)
Notes and citation
Summary: Hilary applies Cain's punishment to the Jewish people after the fall of Jerusalem and links the names to Christ's woes and beatitudes.
- Translated as written; a polemical typology of Hilary's time.
- Quotations: Luke 6:25; Matt 5:4.
Notes on the original text
- Digital text corrected (OCR slips; missing space): ucniam ne pcr ipsam → ueniam ne per ipsam; et:beati lugentes → et: beati lugentes.
Cite (SBL): Hilary, Myst. 1.7.2 (CSEL 65:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-7-2). (abbreviation not yet checked)
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1.7.3CSEL 65:9
atque ut omnia dominus doceret praefigurationi utrisque populi conuenire, dixit: ideo ecce ego mitto ad uos prophetas et sapientes et scribas et ex illis occidetis in synagogis et persequemini eos de ciuitate in ciuitatem ut ueniat super uos omnis sanguis iustus, qui effusus est super terram a sanguine Abel iusti usque ad sanguinem Zachariae filii Barrachihel, quem occidistis inter templum et altare.
And so that the Lord might teach that everything fits the prefiguration of the two peoples, he said: "Therefore behold, I send to you prophets and wise men and scribes, and some of them you will kill in your synagogues and persecute from city to city, that upon you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you killed between the temple and the altar."
Matt 23:34 (quotation, high confidence) · Matt 23:35 (quotation, high confidence)
Notes and citation
Summary: Jesus links Abel's blood to the guilt of his own generation.
- Quotation: Matt 23:34–35.
Notes on the original text
- Digital text corrected (stray mark): effusus est super. terram → effusus est super terram.
Topics: Persecution
Cite (SBL): Hilary, Myst. 1.7.3 (CSEL 65:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.7.4CSEL 65:9–10
∗∗∗∗∗Abel itaque sanguis ab eo exquiritur, qui secundum Cayn praefigurationem iustos est persecutus et maledictus a terra est, quae aperiens os suum sanguinem fratris excepit. in corpore enim Christi, in quo et apostoli et ecclesia est, omnium sanguinem uniuersa eorum caro et posteritas suscepit proclamantibus ipsis: sanguis eius super nos et super filios nostros.
… Abel's blood, then, is required of him who, after the prefiguration of Cain, persecuted the righteous and is cursed from the earth, which opened its mouth and received his brother's blood. For in the body of Christ, in which are both the apostles and the church, their whole flesh and posterity took upon themselves the blood of all, as they themselves cried out: "His blood be on us and on our children."
Textual problem in this passage: see the notes.
Gen 4:11 (allusion, high confidence) · Matt 27:25 (quotation, high confidence)
Notes and citation
Summary: The blood of Abel and of Christ's body is required of those who cried, "His blood be on us."
- The opening of the section is lost in the manuscript.
- Translated as written; Hilary's reading of Matt 27:25 against the Jewish people is polemical.
- Allusions: Gen 4:10–11; Matt 27:25.
Notes on the original text
- Digital text corrected (words joined by OCR): sanguis abeo exquiritur → sanguis ab eo exquiritur.
Cite (SBL): Hilary, Myst. 1.7.4 (CSEL 65:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-7-4). (abbreviation not yet checked)
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Treatise 1, chapter 8
1.8.1CSEL 65:10
Rerum itaque in Cayn gestarum praefigurationem effectorum
So the prefiguration of the things done in Cain
Notes and citation
Summary: The fulfilment of the Cain type is introduced.
- The sentence continues in 1.8.2.
Cite (SBL): Hilary, Myst. 1.8.1 (CSEL 65:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-8-1). (abbreviation not yet checked)
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1.8.2CSEL 65:10
fides est consecuta nec secerni possunt a praeformationis exemplo, in quos eiusdem reatus est ultio consecuta. uerum etiam in eo, quod dictum est: nonne si recte offeras, recte autem non diuidas, peccasti? praeter rei, praesentis effectum futuri quoque species continetur;
was followed by faith in their fulfilment; nor can those upon whom the vengeance of the same guilt has followed be separated from the example of the prefiguration. And in what was said, "If you offer rightly but do not divide rightly, have you not sinned?" there is contained, besides the effect of the present matter, the image of the future too;
Gen 4:7 (quotation, high confidence)
Notes and citation
Summary: God's word to Cain about dividing rightly also points to the future.
- Quotation: Gen 4:7 in the Greek/Latin form (the Hebrew differs).
Cite (SBL): Hilary, Myst. 1.8.2 (CSEL 65:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-8-2). (abbreviation not yet checked)
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1.8.3CSEL 65:10
deo enim non placent nisi communia et participata et amicata. promissa ergo dei expectans populus per legem, etiamsi cum praeceptorum obseruantia recte deo offerat, tamen, nisi hanc ipsam dei legem, quae umbra est futurorum, cum gentium congregatione communicet, peccauit.
for nothing pleases God except what is shared, imparted, and made friendly. The people, then, awaiting God's promises through the law, even if it offers rightly to God by keeping the commandments, yet sins unless it shares this very law of God, which is a shadow of things to come, with the gathering of the Gentiles.
Heb 10:1 (allusion, high confidence) · Col 2:17 (allusion, medium confidence)
Notes and citation
Summary: Israel sins if it does not share the law, a shadow of things to come, with the Gentiles.
- Allusion: Heb 10:1; Col 2:17.
Notes on the original text
- Digital text corrected (stray mark): etiamsi. cum → etiamsi cum.
Cite (SBL): Hilary, Myst. 1.8.3 (CSEL 65:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-8-3). (abbreviation not yet checked)
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1.8.4CSEL 65:10
recte ergo non diuidens crimine detenebitur. Cayn namque inuidens fratri non participauerat sibi conspectae a deo hostiae gratiam et peccator, quia non recte diuideret, constitutus est. quo exemplo probatas deo fidelium ex gentibus hostias nisi, qui sub lege sunt, diuidant, etiam si lege recte utantur, in crimine sunt. DE LAMECH.
He who does not divide rightly, then, will be held in guilt. For Cain, envying his brother, had not shared in the grace of the offering that God had regarded, and was made a sinner because he did not divide rightly. By this example, unless those who are under the law share the offerings of the faithful from the Gentiles that are approved by God, they are in guilt, even if they use the law rightly. On Lamech.
Gen 4:7 (allusion, high confidence) · 1 Tim 1:8 (allusion, low confidence)
Notes and citation
Summary: Like Cain, those under the law are guilty unless they share in the Gentiles' accepted offering.
- The last words are the edition's chapter heading.
Cite (SBL): Hilary, Myst. 1.8.4 (CSEL 65:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-8-4). (abbreviation not yet checked)
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Treatise 1, chapter 9
1.9.1CSEL 65:10–11
Sed ne in Lamech quidem extra futuri speciem res geruntur. hic refertur fuisse duarum uxorum maritus, quarum nominibus etiam tertiae mulieris, ab eius tamen coniugio liberae, nomen adiectum est atque etiam idem Lamech scribitur ista dixisse: dixit autem Lamech mulieribus suis Adae et Sellae: audite uocem meam, mulieres Lamech, intuemini uerba mea, quoniam uirum occidi in uulnere mihi et iuuenem in liuore meo, quoniam septies uindicatum est de Cayn, de Lamech autem septuagies septies.
But not even in Lamech are things done outside the image of the future. He is said to have been the husband of two wives, to whose names the name of a third woman also is added, though she was free of marriage to him; and the same Lamech is written to have said these things: "And Lamech said to his wives, Adah and Zillah: Hear my voice, wives of Lamech, attend to my words: for I have killed a man to my wounding, and a young man to my bruising; for sevenfold vengeance has been taken for Cain, but for Lamech seventy times seven."
Gen 4:19 (allusion, high confidence) · Gen 4:22 (allusion, medium confidence) · Gen 4:23 (quotation, high confidence) · Gen 4:24 (quotation, high confidence)
Notes and citation
Summary: Lamech, husband of two wives, boasts of killing a young man.
- The third woman is Naamah, Lamech's daughter (Gen 4:22). Quotation: Gen 4:23–24 (Greek/Latin form, "seventy times seven").
Cite (SBL): Hilary, Myst. 1.9.1 (CSEL 65:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.9.2CSEL 65:11
et quis hic est illo iusto Abel iustior, cuius tanto nunc maiore poena mors uindicanda sit? nomen perempti tacetur, uulnus non ad peremptum, sed ad peremptorem refertur et liuor caedentis potius docetur esse, non caesi.
And who is this, more righteous than the righteous Abel, whose death must now be avenged with so much greater a penalty? The name of the one slain is kept silent; the wound is referred not to the slain but to the slayer, and the bruise is shown to belong to the one striking rather than to the one struck.
Notes and citation
Summary: Hilary notes the puzzles in Lamech's words.
Cite (SBL): Hilary, Myst. 1.9.2 (CSEL 65:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.9.3CSEL 65:11
interfectio iuuenis uxoribus nuntiatur; cum trium mulierum nomina contineantur, tantum ad duas sermo est. prophetat impius et ultra Cayn poenam ultionem commissae a se caedis accumulat.
The killing of the young man is announced to the wives; though the names of three women are contained, the speech is only to two. The impious man prophesies, and heaps up vengeance for the murder he committed beyond the penalty of Cain.
Notes and citation
Summary: Lamech, though impious, prophesies a vengeance greater than Cain's.
Cite (SBL): Hilary, Myst. 1.9.3 (CSEL 65:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 10
1.10.1CSEL 65:11
Haec non transcursim audienda sunt, sed in his futurorum figuratio scrutanda est.
These things must not be heard in passing, but the figure of things to come must be searched out in them.
Notes and citation
Summary: Lamech's story must be read for its figure of the future.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.10.1 (CSEL 65:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.10.2CSEL 65:11
Lamech principis sacerdotum habet speciem, qui consentientibus sibi Iudaeis et gentibus cruci dominum subfigit; nam ex atrio principis sacerdotum ad Herodem idem dominus ductus est plebe credentium a sceleris communione secreta et idcirco duabus tamquam sociis sibi et uxoribus caedem iuuenis gloriatur.
Lamech has the figure of the chief of the priests, who, with Jews and Gentiles agreeing with him, fastened the Lord to the cross; for from the court of the chief of the priests the same Lord was led to Herod, the people of believers being separated from the fellowship of the crime; and therefore he boasts to two, as it were his partners and wives, of the killing of the young man.
Luke 23:7 (allusion, medium confidence) · Acts 4:27 (allusion, medium confidence)
Notes and citation
Summary: Lamech prefigures the high priest who, with Jews and Gentiles, had Christ crucified.
- The two wives stand for Jews and Gentiles; the third woman, free of the marriage, for the believers. Allusions: Luke 23:7; Acts 4:27.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.10.2 (CSEL 65:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.10.3CSEL 65:11
et quia nullus de eo sensus est poenae, in se et uulnera et liuorem iniuriae et caedis excepit. instinctu etiam prophetico est locutus; nam et tum princeps sacerdotum nesciens prophetauit, sicut in euangeliis scriptum est: unus autem ex his Cayphas nomine, cum esset summus sacerdos anni illius, dixit eis: uos nescitis nihil nec percipitis, quia expedit nobis, ut unus homo moriatur pro plebe et non uniuersa gens pereat. hoc autem a se non dixit, sed cum esset summus sacerdos anni illius, prophetauit. concurrunt ergo omnia sibi personis, rebus, effectu et gestorum fides speciem complectitur futurorum.
And since he had no sense of punishment for him, he took upon himself the wounds and the bruise of the injury and the killing. He also spoke by prophetic instinct; for then too the chief of the priests prophesied without knowing it, as is written in the Gospels: "But one of them named Caiaphas, being high priest that year, said to them: You know nothing, nor do you perceive that it is expedient for us that one man should die for the people, and that the whole nation should not perish. He did not say this of himself, but being high priest that year he prophesied." Everything, then, agrees together in persons, events, and effect, and the truth of the deeds embraces the figure of things to come.
John 11:49 (quotation, high confidence) · John 11:50 (quotation, high confidence) · John 11:51 (quotation, high confidence)
Notes and citation
Summary: Like Lamech, Caiaphas prophesied unknowingly about the death of Christ.
- Quotation: John 11:49–51.
Cite (SBL): Hilary, Myst. 1.10.3 (CSEL 65:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.10.4CSEL 65:11–12
numerus quoque in Cayn et Lamech poenae non sine aliqua significatione perscribitur. cum enim secundum prophetas septemplex poena in iniustos sit constituta, Petrus, super quem ecclesiam tamquam uiuo fundamento (dominus) aedificabat, an peccanti in se secundum legem septies sit remissurus, interrogat; cui dominus, ut septuagies septies indulgeret, respondit per hanc significantiam docens ipsam illis, qui credituri essent,; passionis suae poenam remittendam, cum, in quantum uindicta eius multiplicata esset. in tantum rursum uenia abundaret.
The number in the penalty of Cain and of Lamech is also written not without some meaning. For since, according to the prophets, a sevenfold penalty was set for the unjust, Peter, on whom the Lord was building the church as on a living foundation, asks whether he should forgive one who sins against him, according to the law, seven times; and the Lord answered him that he should forgive seventy times seven, teaching by this meaning that the penalty of his passion was to be remitted to those who would believe, so that, as far as vengeance for it had been multiplied, so far again pardon would abound.
Matt 16:18 (allusion, high confidence) · Matt 18:21 (allusion, high confidence) · Matt 18:22 (allusion, high confidence) · Rom 5:20 (allusion, medium confidence)
Notes and citation
Summary: Christ's "seventy times seven" answers Lamech's vengeance with forgiveness for those who believe.
- "Dominus" in round brackets is the editor's supplement; translated.
- Allusions: Matt 16:18; Matt 18:21–22; Rom 5:20.
Notes on the original text
- Digital text corrected (OCR slip): rursum ucnia abundaret → rursum uenia abundaret.
Cite (SBL): Hilary, Myst. 1.10.4 (CSEL 65:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 11
1.11.1CSEL 65:12
Seth deinde nascitur et in perempti Abel locum semen in eo aliud excitatur Eua ita dicente: excitauit mihi deus semen aliud pro Abel, quem occidit Cain.
Then Seth is born, and in the place of the slain Abel another seed is raised up in him, as Eve says: "God has raised up for me another seed in place of Abel, whom Cain killed."
Gen 4:25 (quotation, high confidence)
Notes and citation
Summary: Seth is born in place of Abel.
- Quotation: Gen 4:25.
Cite (SBL): Hilary, Myst. 1.11.1 (CSEL 65:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.11.2CSEL 65:12
interpretatio autem Seth nominis est fundamentum fidei, et cum Abel iustus et cum in locum iusti Seth genitus sit, reseruata semper a deo sanctorum generatio et per successiones renouata intellegitur fidelibus in Petro fundamentis fidem ecclesia sustentatura. DE NOE.
The interpretation of the name Seth is "foundation of faith"; and since Abel was righteous, and since Seth was born in the place of the righteous, the generation of the saints is understood to be always preserved by God and renewed by successions, the church being to sustain the faith on the foundations in Peter for the faithful. On Noah.
Textual problem in this passage: see the notes.
Matt 16:18 (allusion, medium confidence)
Notes and citation
Summary: Seth, "foundation of faith", prefigures the church founded on Peter.
- The last clause is awkward in the manuscript ("fundamentis fidem"); translated by sense. The last words are the edition's chapter heading.
- Allusion: Matt 16:18.
Cite (SBL): Hilary, Myst. 1.11.2 (CSEL 65:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-11-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 12
1.12.1CSEL 65:12
Quae erga Noe gesta sunt, negari non possunt plena esse et uirtutibus dei (et) exemplis futurorum. nam in quantumlibet aut hebes ingenium sit aut auersa a ueri intellegentia uoluntas. at tamen illic dicta gestaque sunt. quae etiam inuitis sensum ueritatis eliciant. atque, ut in singulis rerum effectibus uirtus prophetica intellegatur, quid cui rei sit comparandum.
It cannot be denied that what was done concerning Noah is full both of the powers of God and of examples of things to come. For however dull a mind may be, or however turned away from the understanding of truth a will may be, yet things were said and done there which draw out the sense of the truth even from the unwilling. And so that the prophetic power may be understood in each effect of the events, [let us see] what is to be compared with what.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The story of Noah is full of figures of the future.
- "Et" in round brackets is the editor's supplement; translated. The last sentence lacks its main verb in the manuscript; "let us see" is supplied in brackets.
Cite (SBL): Hilary, Myst. 1.12.1 (CSEL 65:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.12.2CSEL 65:12–13
breuiter edendum est. Noe enim, quem ex uirgine dominus adsumpsit, hominem praefigurat atque, ut id ipsum ex scripturae ipsius uerbis cognitum fiat, cuiusmodi de eo prophetia Lamech patris eius fuerit, noscendum est: et Lamech genuit filium et uocauit nomen eius Noe dicens: hic requiescere faciet nos ab operibus nostris et a tristitiis manuum nostrarum et a terra, cui maledixit dominus deus.
must be briefly set forth. For Noah prefigures the man whom the Lord assumed from the Virgin; and so that this may be known from the very words of Scripture, we must learn what kind of prophecy about him his father Lamech made: "And Lamech begot a son and called his name Noah, saying: This one will make us rest from our works and from the sorrows of our hands and from the earth, which the Lord God cursed."
Gen 5:29 (quotation, high confidence)
Notes and citation
Summary: Noah prefigures Christ's humanity, as Lamech's prophecy at his birth shows.
- Quotation: Gen 5:28–29 (Greek/Latin form).
Topics: Christology
Cite (SBL): Hilary, Myst. 1.12.2 (CSEL 65:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.12.3CSEL 65:13
sed haec, ut arbitror, in eum Noe, de quo sermo est, ad perfectum conuenire non possunt. quam enim requiem humano generi adtulit uel a quibus fecit operibus desisti? quin etiam sub eo uniuersitas hominum deletur, diluuium infunditur; terra conspectui eius uiri redditur, in grauioribus etiam postea uirtutibus uiuitur. et ubi requies per Noe erit reddita? in eo autem, qui facturus sit requiem, potestas est designata faciendi.
But these things, I think, cannot fit perfectly the Noah of whom we are speaking. For what rest did he bring the human race, or from what works did he make it cease? On the contrary, under him the whole of mankind is destroyed, the flood is poured out; the earth is given back to the sight of that man, and afterwards life goes on in still graver vices. And where will rest have been given through Noah? But in him who is to make rest, the power of making it is designated.
Notes and citation
Summary: Lamech's prophecy of rest cannot be fulfilled in Noah himself.
- "Uirtutibus" (virtues) is printed where the sense requires "vices"; translated by sense (uncertain).
Notes on the original text
- Digital text corrected (OCR slip): in cum Noe → in eum Noe.
Cite (SBL): Hilary, Myst. 1.12.3 (CSEL 65:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.12.4CSEL 65:13
porro autem nec naturae hominis conuenit nec scriptum legitur nec re ipsa intellegitur Noe horum aliquid fecisse, sed plera. quae Noe erant propria, scriptura planissime edidit: cum deo probabilis est. cum iustus inuenitur, cum arcam facere iubetur. cum in eam ingreditur. cum coruum emittit, cum columbam et recipit et remittit, cum egreditur ex arca, cum uineam plantat, cum ex fructu eius ebrius nudatur, cum a Cham inridetur, cum a Sem et Iafeth contegitur. cum in unum maledictionem et in duos benedictionis ordinem modumque constituit. haec, ab eo ut sunt gesta, intellegenda sunt.
Moreover, it neither fits human nature, nor is it read as written, nor is it understood from the facts, that Noah did any of these things; but most of the things that were proper to Noah Scripture has set forth most plainly: when he is approved by God, when he is found righteous, when he is ordered to make the ark, when he enters it, when he sends out the raven, when he both receives and sends back the dove, when he goes out of the ark, when he plants a vineyard, when, drunk from its fruit, he is uncovered, when he is mocked by Ham, when he is covered by Shem and Japheth, when he sets out the order and manner of a curse on one and a blessing on two. These things are to be understood as they were done by him.
Gen 6:9 (allusion, high confidence) · Gen 6:14 (allusion, high confidence) · Gen 8:7 (allusion, high confidence) · Gen 8:8 (allusion, high confidence) · Gen 9:20 (allusion, high confidence) · Gen 9:22 (allusion, high confidence) · Gen 9:23 (allusion, high confidence) · Gen 9:25 (allusion, high confidence)
Notes and citation
Summary: Scripture records Noah's own deeds, from the ark to the curse and blessing of his sons.
- Allusions: Gen 6:8–9:27.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): cum in cum ingreditur → cum in eam ingreditur; cum a ( Cham inridetur → cum a Cham inridetur.
Cite (SBL): Hilary, Myst. 1.12.4 (CSEL 65:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 13
1.13.1CSEL 65:13
Sed magnum in his futuri sacramentum continetur ac de singulis suo loco tractabimus, tum cum oporteat sibi inuicem res personasque conferre.
But a great mystery of the future is contained in these things, and we will treat each in its place, when we must compare events and persons with each other.
Notes and citation
Summary: Noah's deeds contain a great mystery of the future.
Cite (SBL): Hilary, Myst. 1.13.1 (CSEL 65:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.13.2CSEL 65:13
erit ergo huic Noe dominus noster, qui uerbum caro factum est, comparatus, qui et ait in euangeliis: uenite ad me omnes, qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite, quia mitis sum et humilis corde, et inuenietis requiem animabus uestris. iugum enim meum suaue est et onus meum leue est.
To this Noah, then, our Lord, who is the Word made flesh, will be compared, who says in the Gospels: "Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble of heart, and you will find rest for your souls. For my yoke is sweet and my burden light."
John 1:14 (allusion, high confidence) · Matt 11:28 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 11:30 (quotation, high confidence)
Notes and citation
Summary: Christ, who gives rest to the weary, fulfils Lamech's prophecy about Noah.
- Quotation: Matt 11:28–30; allusion: John 1:14.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.13.2 (CSEL 65:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.13.3CSEL 65:13–14
facit ergo requiescere et animabus requiem impertit et ob imminens iudicium in doctrinae et ecclesiae suae arcam filios et genitos et nuncupatos recondit et spiritum sanctum tribuit et moritur et inridetur et resurgit et
He makes us rest, then, and gives rest to souls, and because of the coming judgment he shelters his sons, both begotten and named, in the ark of his teaching and of his church; and he gives the Holy Spirit, and dies, and is mocked, and rises, and
Notes and citation
Summary: Christ shelters his children in the ark of the church and gives the Spirit, dies, and rises.
- The sentence continues in 1.13.4.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.13.3 (CSEL 65:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-13-3). (abbreviation not yet checked)
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1.13.4CSEL 65:14
humano generi recte perperamue gestorum poenam sanctificationemque constituit. et in eo quidem, cum arcam ingredi aut egredi ex ea Noe iubetur, ratio ecclesiae sanctificationis est contuenda. scriptum enim est: introibis autem in arcam tu et filii tui et uxor tua et uxores filiorum tuorum; et rursum: dixit dominus deus ad Noe dicens:
sets for the human race punishment or sanctification for deeds done rightly or wrongly. And in him, when Noah is ordered to enter the ark or go out of it, the principle of the church's sanctification is to be observed. For it is written: "You shall enter the ark, you and your sons and your wife and your sons' wives"; and again: "The Lord God spoke to Noah, saying:
Gen 6:18 (quotation, high confidence) · Gen 8:15 (quotation, high confidence)
Notes and citation
Summary: The order of entering and leaving the ark signifies the church's sanctification.
- Quotation: Gen 6:18; the next quotation (Gen 8:15–16) continues in 1.13.5.
Notes on the original text
- Digital text corrected (OCR slip): scriptum enim ėst → scriptum enim est.
Cite (SBL): Hilary, Myst. 1.13.4 (CSEL 65:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.13.5CSEL 65:14
exi de arca tu et uxor tua et filii tui et uxores filiorum tuorum. sexum arcam ingredientium inuicem sociat, uirorum ad uirum, mulierum ad feminam. continentes scilicet ecclesiam introituros oportere esse significans. sui postea unumquemque coniugii copiam recepturum ∗ ∗ ∗ ∗ ∗ * ∗ ∗ ∗ * * * ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ * ∗ ∗ * * ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ cum ter est emissa.
Go out of the ark, you and your wife and your sons and your sons' wives." The order of those entering the ark joins the sexes together, men with men, women with women, signifying that those who would enter the church must be continent; and that afterwards each would receive again the use of his own marriage. … when she was sent out a third time.
Textual problem in this passage: see the notes.
Gen 8:16 (quotation, high confidence) · Gen 8:12 (allusion, medium confidence)
Notes and citation
Summary: Men and women enter the ark separately but leave as couples, signifying continence and the later use of marriage; then a gap.
- Quotation: Gen 8:16. Hilary contrasts the order of entering (Gen 6:18, men then women) with the order of leaving (couples).
- A long gap in the manuscript follows; the text resumes in the discussion of the dove sent out three times (Gen 8:8–12).
Topics: Marriage
Cite (SBL): Hilary, Myst. 1.13.5 (CSEL 65:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-13-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 14
1.14.1CSEL 65:14
Et sequens quidem emissio non incertum est quid praefiguret.
And it is not uncertain what the following sending out prefigures.
Notes and citation
Summary: The dove's second flight has a clear meaning.
Cite (SBL): Hilary, Myst. 1.14.1 (CSEL 65:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.14.2CSEL 65:14
cum oliuae namque fructuosis foliis reuertitur, non iam manu recipienda, sed reuolans. impletum autem istud est, cum accepto sancto spiritu septuaginta discipuli ad praedicandum euangelium emissi cum gloria subditorum sibi immundorum spirituum reuertuntur, fructum misericordiae dei, qui significatus in oliua est,
For she returns with the fruitful leaves of the olive, no longer to be taken back by hand, but flying back. This was fulfilled when the seventy disciples, having received the Holy Spirit, sent out to preach the Gospel, returned with the glory of the unclean spirits subjected to them, the Holy Spirit bringing back the fruit of God's mercy, which is signified in the olive,
Gen 8:11 (allusion, high confidence) · Luke 10:1 (allusion, high confidence) · Luke 10:17 (allusion, high confidence)
Notes and citation
Summary: The dove's return with the olive leaf prefigures the seventy disciples returning in triumph.
- Allusions: Gen 8:11; Luke 10:1, 17.
Notes on the original text
- Digital text corrected (garbled repetition): reuertuntur- tuntru, → reuertuntur,.
Cite (SBL): Hilary, Myst. 1.14.2 (CSEL 65:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.14.3CSEL 65:14–15
sancto spiritu reportante et quia discedentibus his postea a domino nullam etiam requiem esset habiturus. cum fructu tamen ad Noe columba reuolauit significans per id in reditu secundo et subiectis daemoniis sancti spiritus fructum et discedentibus a domino discipulis consistendi adhuc re(quiem nullam). tertia uero emissio atque euolatio habitationem eius, quae in credente est, praeformat spiritu sancto emisso in aeternum (in) fidelium animis permanente.
and because, when these later departed from the Lord, the Spirit would have no rest. Yet the dove flew back to Noah with fruit, signifying by this, in the second return, both the fruit of the Holy Spirit in the subjected demons and, when the disciples departed from the Lord, that there was as yet no rest for him to settle. But the third sending out and flight prefigures his dwelling, which is in the believer, the Holy Spirit, once sent, abiding for ever in the souls of the faithful.
Gen 8:9 (allusion, high confidence) · Gen 8:12 (allusion, high confidence) · John 14:16 (allusion, medium confidence)
Notes and citation
Summary: The dove's three flights signify the Spirit's mission, the disciples' desertion, and his lasting indwelling in believers.
- Words in round brackets ("quiem nullam", "in") are the editor's supplements of the damaged manuscript; translated.
- Allusions: Gen 8:9–12; John 14:16–17.
Cite (SBL): Hilary, Myst. 1.14.3 (CSEL 65:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 15
1.15.1CSEL 65:15
Iam uero de fructu plantatae uineae ebrietas passionis est species. uineam enim ex Egypto transtulit et plantauit dominus, et rursum: uinea domini Sabaoth domus Israhel est. ex operibus enim translati et plantati populi sui passionis est causa. quam Noe ebrietatem si forte quis non pertinere [se] ad speciem dominicae mortis existimabit, de consequentibus arguetur, quamquam potatus in euangeliis calix mortem passionis ostendat.
Now the drunkenness from the fruit of the planted vineyard is a figure of the passion. For "the Lord brought a vine out of Egypt and planted it"; and again: "The vineyard of the Lord of hosts is the house of Israel." For the cause of the passion came from the works of his people, transplanted and planted. If anyone perhaps thinks that this drunkenness of Noah does not pertain to the figure of the Lord's death, he will be refuted by what follows; although the cup drunk in the Gospels shows the death of the passion.
Textual problem in this passage: see the notes.
Gen 9:21 (allusion, high confidence) · Ps 80:8 (79:9 Vulg.) (quotation, high confidence) · Isa 5:7 (quotation, high confidence) · Matt 26:39 (allusion, high confidence)
Notes and citation
Summary: Noah's drunkenness from the vine prefigures the passion, caused by the vineyard Israel.
- The editor deletes "se" after "pertinere"; it is left out.
- Quotations: Ps 80:8 (79:9 Vulg.); Isa 5:7. The cup: Matt 26:39.
Notes on the original text
- Digital text corrected (word split by OCR): uinea d omini Sabaoth → uinea domini Sabaoth.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.15.1 (CSEL 65:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-15-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.15.2CSEL 65:15
tres autem filii cum essent, nuditas patris ridetur ab uno et rursum contegitur a duobus; sed cum duo unianimiter texerint, maledicto tertio in duobus tamen operis unius diuersa benedictio est. sub his autem tribus filiis uniuersitas hominum monstratur, id est sub lege uiuentium et sub gratia iustificatorum et gentium. ex quibus gentes mortem domini et nudum dei corpus irridunt, in duobus autem contegentibus nuditatem lex et gratia continetur.
And since there were three sons, the father's nakedness is laughed at by one and again covered by two; but though the two covered it with one mind, the third being cursed, there is yet a different blessing in the two for one work. Under these three sons the whole of mankind is shown: those living under the law, those justified under grace, and the Gentiles. Of these, the Gentiles mock the Lord's death and the naked body of God; but in the two who cover the nakedness, the law and grace are contained.
Gen 9:22 (allusion, high confidence) · Gen 9:23 (allusion, high confidence) · Gen 9:25 (allusion, high confidence)
Notes and citation
Summary: Noah's three sons represent the Gentiles who mock Christ's death and the law and grace that honor it.
- Allusions: Gen 9:22–27.
Notes on the original text
- Digital text corrected (stray mark; stray marks): sub \t his autem → sub his autem; mortem | domini → mortem domini.
Cite (SBL): Hilary, Myst. 1.15.2 (CSEL 65:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 16
1.16.1CSEL 65:15
Quia autem Iaphet in domibus Sem collocatur, figuram gentium ostendit, quae ad fidem inductae sunt; Sem uero Israhelitici populi personam gerit∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ * * * ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ DE ABRAHAM.
And because Japheth is settled in the houses of Shem, he shows the figure of the Gentiles, who have been led to faith; but Shem bears the person of the Israelite people … On Abraham.
Textual problem in this passage: see the notes.
Gen 9:27 (allusion, high confidence)
Notes and citation
Summary: Japheth in Shem's tents signifies the Gentiles brought to faith; then a gap.
- Allusion: Gen 9:27. A long gap in the manuscript follows. The last words are the edition's chapter heading, supplied by the editor.
Cite (SBL): Hilary, Myst. 1.16.1 (CSEL 65:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-16-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 17
1.17.1CSEL 65:15–16
∗ ∗ ∗ ∗ ∗ Sarra etiam ecclesiam signat, Agar synagogam.........
… Sarah also signifies the church, Hagar the synagogue …
Gal 4:24 (allusion, high confidence)
Notes and citation
Summary: A fragment: Sarah signifies the church, Hagar the synagogue.
- Fragmentary; text is lost before and after. Allusion: Gal 4:22–26.
Cite (SBL): Hilary, Myst. 1.17.1 (CSEL 65:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-17-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.17.2CSEL 65:16
semen autem uocatum in Ysaac Christum esse monstrat; in quo etiam praefiguratio passionis est edita, cum a patre ad hostiam uocatur, cum ligna sacrificii suscipit, cum ad consummationem hostiae aries assistit. ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗
And it shows that the seed called in Isaac is Christ; in whom too a prefiguration of the passion is set forth, when he is called by his father to be a sacrifice, when he takes up the wood of the sacrifice, when a ram stands by to complete the sacrifice. …
Gen 21:12 (allusion, high confidence) · Gal 3:16 (allusion, medium confidence) · Gen 22:2 (allusion, high confidence) · Gen 22:6 (allusion, high confidence) · Gen 22:13 (allusion, high confidence)
Notes and citation
Summary: Isaac prefigures Christ and his passion in the sacrifice on the mountain.
- Text is lost after this section. Allusions: Gen 21:12; Rom 9:7; Gal 3:16; Gen 22:2, 6, 13.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.17.2 (CSEL 65:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 18
1.18.1CSEL 65:16
In littera Abrae addita unus est numerus, in ea, quae Sarrae accedit, centum habentur et saluator relictis
In the letter added to Abram's name the number is one; in the one that is added to Sarai's, a hundred is found; and the Savior, leaving
Gen 17:5 (allusion, high confidence) · Gen 17:15 (allusion, high confidence)
Notes and citation
Summary: The letters added to Abram's and Sarai's names carry numerical meanings.
- Hilary reckons by Greek letter values: alpha (1) added to "Abram" (Abraam), rho (100) to "Sara" (Sarra). The sentence continues in 1.18.2.
- Allusion: Gen 17:5, 15.
Cite (SBL): Hilary, Myst. 1.18.1 (CSEL 65:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-18-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.18.2CSEL 65:16–17
nonaginta nouem in montibus abiit unam, quae errauerat, quaerere. ergo unus numerus in littera Abrae additur. unus est enim dominus Iesus Christus, natus ex uirgine, et ab illo uno omnia crimina credentium mundata sunt. et quod per se explendum erat in Abraam. praefigurat: ille per adiectionem unius pater gentium nuncupatur, ipse per assumptionem unius pater et redemptor gentium constituitur reddita Sarrae, id est ecclesiae primitiuae caelestis Ierusalem, centesima oue. * * * * * * * * * * * * * * * * * * * * * * * * * 18* Sicut pater ille familias in euangelio trino aduentu infructuosam ficulneam uisitauit, sic sancta mater ecclesia saluatoris aduentum annuo recursu per trium septimanarum secretum spatium sibi indicauit. uenit enim filius hominis quaerere et saluum facere, quod perierat. uenit ante legem, quia per naturalem intellectum, quid unicuique agendum quidue sequendum sit, innotuit. uenit sub lege, quia patriarcharum exemplis et prophetarum praeconiis semini Abrahae legalia confirmauit decreta. uenit tertio post legem per gratiam ad uocationem gentium, ut a solis ortu usque ad occasum laudare discerent pueri nomen domini, quos usque ad finem mundi ad suae maiestatis cultum exhortari non desinit. * * * * * ** * * * DE VSAHAC.
the ninety-nine on the mountains, went away to seek the one that had strayed. So the number one is added in Abram's letter. For there is one Lord Jesus Christ, born of the Virgin, and by that one all the crimes of believers have been cleansed. And what was to be fulfilled through himself he prefigures in Abraham: the one, by the addition of one, is called father of the nations; the other, by the assumption of one, is established father and redeemer of the nations, the hundredth sheep being restored to Sarah, that is, to the primitive church of the heavenly Jerusalem. … [18*] As that householder in the Gospel visited the fruitless fig tree with a threefold coming, so holy mother church has marked for herself the coming of the Savior in a yearly return through a set-apart space of three weeks. For the Son of Man came to seek and to save what was lost. He came before the law, because what each should do or follow was made known through natural understanding. He came under the law, because by the examples of the patriarchs and the proclamations of the prophets he confirmed the decrees of the law to the seed of Abraham. He came a third time, after the law, through grace, for the calling of the Gentiles, so that from the rising of the sun to its setting the children might learn to praise the name of the Lord; and he does not cease to exhort them to the worship of his majesty until the end of the world. … On Isaac.
Textual problem in this passage: see the notes.
Matt 18:12 (allusion, high confidence) · Luke 15:4 (allusion, high confidence) · Gen 17:5 (allusion, high confidence) · Gal 4:26 (allusion, medium confidence) · Luke 13:7 (allusion, high confidence) · Luke 19:10 (quotation, high confidence) · Ps 113:3 (112:3 Vulg.) (allusion, high confidence)
Notes and citation
Summary: Christ, the one added, seeks the hundredth sheep; an appended passage explains a three-week season before the Lord's coming.
- The passage marked [18*] after the gap, on a three-week season before Christmas, is printed by the editor as a separate piece; it reflects later liturgical practice and is probably not by Hilary (uncertain).
- Quotations and allusions: Matt 18:12; Luke 15:4; Gen 17:5; Gal 4:26; Luke 13:6–9; Luke 19:10; Ps 113:1–3 (112:1–3 Vulg.).
Cite (SBL): Hilary, Myst. 1.18.2 (CSEL 65:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 19
1.19.1CSEL 65:17–18
| ∗ ∗ ∗ ∗ ∗ Rebecca duplicem habet figuram coniugii et partus et in coniugio ecclesiae typum praefert: camelos, id est gentes Christo subditas, potat; fidei auditum per inaures docet; armillas manuum ostendit boni operis ornatus; de nuptiis interrogata consociandorum Christo more respondet, ut ad uisum perueniat; de domo patris egreditur ostendens, quia, nisi renuntiauerit quis uitiis et concupiscentiis, Christi seruus esse non poterit; duas gentes duos populos signat. * ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ DE JACOB.
… Rebecca has a double figure, of marriage and of childbirth, and in marriage she presents a type of the church: she gives drink to the camels, that is, to the Gentiles subjected to Christ; she teaches the hearing of faith through the earrings; she shows the adornment of good work by the bracelets of the hands; asked about the marriage, she answers in the manner of those to be joined to Christ, so as to come to the sight of him; she goes out from her father's house, showing that unless one renounces vices and lusts he cannot be Christ's servant; she signifies two nations, two peoples. … On Jacob.
Gen 24:19 (allusion, high confidence) · Gen 24:22 (allusion, high confidence) · Gen 24:58 (allusion, high confidence) · Gen 25:23 (allusion, high confidence) · Luke 14:33 (allusion, low confidence)
Notes and citation
Summary: A fragment: Rebecca prefigures the church in her marriage and, in her twins, two peoples.
- Fragmentary; text is lost before and after. The last words are the edition's chapter heading.
- Allusions: Gen 24:19, 22, 58; Gen 25:23; Luke 14:33.
Cite (SBL): Hilary, Myst. 1.19.1 (CSEL 65:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 20
1.20.1CSEL 65:18
∗ ∗ ∗ ∗ ∗ proprietatem nominis huius scriptura interpretante. et dixit Esau ad Iacob: da mihi gustare de coctura (rufa) hac, quia deficio.
… Scripture interpreting the proper meaning of this name: "And Esau said to Jacob: Let me taste of this red stew, for I am faint."
Gen 25:30 (quotation, high confidence)
Notes and citation
Summary: A fragment on Esau's name, beginning with the red stew.
- The beginning is lost. "Rufa" (red) in round brackets is the editor's supplement; translated. Quotation: Gen 25:30.
Cite (SBL): Hilary, Myst. 1.20.1 (CSEL 65:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.20.2CSEL 65:18
propter hoc appellatum est nomen eius Edom. primitiua deinde sua ob cibum uendidit dicens: ecce ego morior, et quo mihi hos primatus? in primatibus autem haec apud ueteres erat dignitas,
"For this reason his name was called Edom." Then he sold his birthright for food, saying: "Behold, I am dying, and what are these first rights to me?" Among the ancients this was the dignity of the first rights,
Gen 25:30 (quotation, high confidence) · Gen 25:32 (quotation, high confidence)
Notes and citation
Summary: Esau sells his birthright.
- Quotations: Gen 25:30, 32.
Cite (SBL): Hilary, Myst. 1.20.2 (CSEL 65:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.20.3CSEL 65:18
ut domus paternae hereditatem primogenitus optineret fratribus, qui deinceps essent, ei subditis. ergo cum in corpore uiuentibus primitiuorum dignitas de uita sit, quam sub praefiguratione populi infidelis Esau ob carnalia desideria uendebat, non utique de praesenti primitiuorum honore desperat dicens: ecce ego morior, et quo mihi hos primatus? — nam ante mortem primatus ille, qui hominum est, percipiebatur —, sed quia, formam populi in se gerens, primitiuus ipse per legem — prior enim hic populus in dei hereditatem fuerat electus — de spe resurrectionis et gloriae dei excidit, desideriis corporis occupatus suum honorem desperasse se proferebat, quem primogenitum conuenerat sperare post mortem.
that the firstborn should obtain the inheritance of the father's house, the brothers born after being subject to him. Since, then, for those living in the body the dignity of the firstborn concerns this life, which Esau, in the prefiguration of the unbelieving people, sold for carnal desires, he does not despair of the present honor of the firstborn when he says, "Behold, I am dying, and what are these first rights to me?" (for that primacy which belongs to men was received before death); but because, bearing in himself the form of the people, himself the firstborn through the law (for this people had been chosen first into God's inheritance), he fell from the hope of resurrection and of the glory of God; occupied with the desires of the body, he declared that he despaired of his honor, which the firstborn should have hoped for after death.
Gen 25:32 (quotation, high confidence)
Notes and citation
Summary: Esau's contempt for his birthright prefigures the first people losing the hope of resurrection through carnal desire.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.20.3 (CSEL 65:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 21
1.21.1CSEL 65:18
Desperante itaque Esau de primitiis suis cetera et secundum facti fidem et secundum praefigurationis uirtutem geruntur.
Esau, then, despairing of his first rights, the rest is done both according to the truth of the event and according to the power of the prefiguration.
Notes and citation
Summary: The rest of the story is both history and figure.
Cite (SBL): Hilary, Myst. 1.21.1 (CSEL 65:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.21.2CSEL 65:18
Ysahac itaque cum esset hebetibus oculis, secundum consuetudinem monet Esau, uti sibi ex uenatione cibum praeparet et ante tempus suae mortis benedicatur ab eo. idque Rebecca cum comperisset, Iacob adhortatur, escas patri de haedis duobus citus praeparet et Esau stola induatur;
So when Isaac's eyes were dim, he tells Esau, according to custom, to prepare him food from hunting and to be blessed by him before the time of his death. When Rebecca learned this, she urges Jacob to prepare food for his father quickly from two kids, and to put on Esau's robe,
Gen 27:1 (allusion, high confidence) · Gen 27:9 (allusion, high confidence) · Gen 27:15 (allusion, high confidence)
Notes and citation
Summary: Isaac asks Esau for game; Rebecca prepares Jacob to take the blessing.
- Allusions: Gen 27:1–15.
Cite (SBL): Hilary, Myst. 1.21.2 (CSEL 65:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.21.3CSEL 65:18–19
manus eius, quia leuis sit, atque ceruicem illigatis sibi haedorum pellibus mentiatur. quibus gestis benedictionem. quae Esau erat parata, praeripuit. dehinc benedicitur talibus uerbis: ecce odor filii mei sicut odor agri pleni, quem benedixit dominus. et det tibi dominus rore caeli desusum et ab ubertate terrae abundantiam frumenti et uini. et seruiant tibi gentes et adorabunt te principes et esto dominus fratris tui et adorabunt te filii patris tui; et qui maledixerit te, maledictus erit, et qui benedixerit te, benedictus erit.
and to counterfeit his hands, because they were smooth, and his neck, with kids' skins bound on. When this was done, he seized the blessing prepared for Esau. Then he is blessed in these words: "Behold, the smell of my son is as the smell of a full field which the Lord has blessed. And may the Lord give you of the dew of heaven from above and of the fatness of the earth abundance of grain and wine. And let nations serve you, and princes shall worship you; and be lord of your brother, and the sons of your father shall worship you; and whoever curses you shall be cursed, and whoever blesses you shall be blessed."
Gen 27:16 (allusion, high confidence) · Gen 27:27 (quotation, high confidence) · Gen 27:28 (quotation, high confidence) · Gen 27:29 (quotation, high confidence)
Notes and citation
Summary: Jacob, disguised, receives Isaac's blessing.
- Quotation: Gen 27:27–29 (Greek/Latin form).
Notes on the original text
- Digital text corrected (stray letter): dominus H rore → dominus rore.
Cite (SBL): Hilary, Myst. 1.21.3 (CSEL 65:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 22
1.22.1CSEL 65:19
Geritur quidem res secundum praesentem in Esau et Iacob effectum, sed spiritualis praeformatio ordinem suum optinet. uendiderat per desideria corporis primatus suos senior futurorum honorem ob luxum praesentium desperans eosque contra iacturam praesentium iunior coemit.
The thing is indeed done according to its present effect in Esau and Jacob, but the spiritual prefiguration keeps its own order. The elder had sold his first rights through bodily desires, despairing of the honor of the future for the luxury of the present; and the younger bought them at the cost of present things.
Notes and citation
Summary: Esau gave up future honor for present pleasure; Jacob gave up the present for the future.
Notes on the original text
- Digital text corrected (OCR slip): Geritur quidem rl s secundum → Geritur quidem res secundum.
Cite (SBL): Hilary, Myst. 1.22.1 (CSEL 65:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.22.2CSEL 65:19
numquid non corporaliter gestis spiritualiter gerenda succedunt? qui infideles sunt, omne bonum in uoluptate positum existimant et anterior populus honorem resurrectionis per desideria carnis amisit; credentes autem renuntiant praesentibus gaudiis omnem in futurorum spem suam locantes et ob eam animo et corpore continentes praeripiunt destinata seniori.
Do not things to be done spiritually follow upon things done bodily? Unbelievers think that every good lies in pleasure, and the earlier people lost the honor of resurrection through the desires of the flesh; but believers renounce present joys, placing all their hope in things to come, and, being continent in mind and body for its sake, they seize what was destined for the elder.
Notes and citation
Summary: Believers, renouncing present pleasures, take the inheritance the first people lost.
Topics: Ethics, Eschatology
Cite (SBL): Hilary, Myst. 1.22.2 (CSEL 65:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.22.3CSEL 65:19
nam Iacob Esau stola induitur, quae pro immortalitatis ueste commemorari solet etiam in euangelio, ubi stolam primam iunior frater et idem accepti patrimonii decoctor accepit. et quia ex peccatis esset in nitorem innocentiae transferendus, ideo Iacob haedorum pellibus tegitur, re quidem ipsa fratris speciem imitaturus. sed quia ex peccatore esset dignitatem occupatae benedictionis habiturus, in pellibus emortuarum pecudum formam peccatoris adsumit.
For Jacob is clothed with Esau's robe, which is usually mentioned as the garment of immortality, even in the Gospel, where the younger brother, the same who had squandered the patrimony he received, received the first robe. And because he was to be transferred from sins into the brightness of innocence, Jacob is therefore covered with kids' skins, in the event itself imitating his brother's appearance; but because he was to have, as a sinner, the dignity of the blessing he seized, in the skins of dead animals he takes on the form of a sinner.
Gen 27:15 (allusion, high confidence) · Gen 27:16 (allusion, high confidence) · Luke 15:22 (allusion, high confidence)
Notes and citation
Summary: Esau's robe on Jacob signifies immortality, as the best robe given to the prodigal son; the kidskins signify the sinner's form.
- Allusion: Luke 15:22.
Notes on the original text
- Digital text corrected (OCR slip): nant Iacob Esau stola → nam Iacob Esau stola; patrimonii decoctor accepti. → patrimonii decoctor accepit..
Cite (SBL): Hilary, Myst. 1.22.3 (CSEL 65:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-22-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 23
1.23.1CSEL 65:19
Ipsa autem benedictionis ratio uerborumque uirtus nihil illic secundum gesta praesentia intelligendum esse demonstrat.
The very reasoning of the blessing and the force of the words show that nothing there is to be understood according to the deeds of the time.
Notes and citation
Summary: Isaac's blessing was not fulfilled in Jacob's lifetime.
Cite (SBL): Hilary, Myst. 1.23.1 (CSEL 65:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.23.2CSEL 65:19–20
benedicitur enim Iacob, ut de rore caeli et ubertate terrae abundet uino et tritico. contra uero famem periclitatus est et ex Egypto
For Jacob is blessed to abound in wine and wheat from the dew of heaven and the fatness of the earth. On the contrary, he was endangered by famine and bought grain
Gen 27:28 (allusion, high confidence) · Gen 42:2 (allusion, high confidence)
Notes and citation
Summary: Jacob was promised plenty but suffered famine.
- The sentence continues in 1.23.3. Allusion: Gen 42:1–2.
Cite (SBL): Hilary, Myst. 1.23.2 (CSEL 65:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.23.3CSEL 65:20
frumenta emit. in seruitutem ei gentes subiciuntur; quin potius in ius Pharaonis ipse cum omni sua familia se dedit. adorandus a principibus dicitur, sed magis dominante Laban seruitutem multi temporis pertulit.
from Egypt. Nations are made subject to him in servitude; rather, he himself gave himself with his whole household into Pharaoh's power. He is said to be worshiped by princes, but rather he endured a long servitude under the rule of Laban.
Gen 47:6 (allusion, medium confidence) · Gen 31:41 (allusion, high confidence)
Notes and citation
Summary: Jacob was promised dominion but served Pharaoh and Laban.
- Allusions: Gen 47:1–12; Gen 29–31.
Cite (SBL): Hilary, Myst. 1.23.3 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.23.4CSEL 65:20
dominus fratri suo constituitur; at quid fratrem suum tamquam dominum adorauit? ergo quia scriptura mendacio non periclitatur, licet in Iacob haec dicta sint, in populum tamen. quem praeformabat. et significantur et aguntur. haec enim omnia secundum prophetica et euangelica promissa fidelibus reseruantur, quippe mundum et angelos iudicaturis et in regni caelestis consortium destinatis.
He is made lord over his brother; yet why did he worship his brother as a lord? Since, then, Scripture is not in danger of falsehood, although these things were said of Jacob, they are both signified and carried out in the people whom he prefigured. For all these things, according to the prophetic and gospel promises, are reserved for the faithful, who are to judge the world and the angels and are destined for fellowship in the heavenly kingdom.
Gen 33:3 (allusion, high confidence) · 1 Cor 6:2 (allusion, high confidence) · 1 Cor 6:3 (allusion, high confidence)
Notes and citation
Summary: Since Scripture cannot lie, Jacob's blessing is fulfilled in the faithful people he prefigured.
- Jacob bowing to Esau: Gen 33:3. Judging the world and angels: 1 Cor 6:2–3.
Notes on the original text
- Digital text corrected (OCR slip): quid fratrcm suum → quid fratrem suum; et significantur l t. aguntur → et significantur et aguntur.
Topics: Scripture and canon, Eschatology
Cite (SBL): Hilary, Myst. 1.23.4 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-1-1/#p-1-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).