Divine Institutes 4.5.1–4.12.22
Latin text: CSEL 19 (Latin text: S. Brandt (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Divine 4, chapter 5
4.5.1CSEL 19:284
Nunc, quoniam docui sapientiam et religionem non posse diduci, superest ut de ipsa religione ac sapientia disseramus.
Now, since I have shown that wisdom and religion cannot be separated, it remains for us to discuss religion and wisdom themselves.
Notes and citation
Summary: He turns to the true religion and wisdom.
Cite (SBL): Lactantius, Inst. 4.5.1 (CSEL 19:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.2CSEL 19:284
sentio quidem quam sit difficilis de rebus caelestibus disputatio, sed tamen audendum est, ut inlustrata ueritas pateat multique ab errore atque interitu liberentur, qui eam sub uelamine stultitiae latentem aspernantur ac respuunt.
I am aware how difficult a discussion of heavenly things is; yet one must dare, so that truth, brought to light, may be open, and many may be freed from error and destruction who despise and reject it because it lies hidden under a veil of folly.
Notes and citation
Summary: The task is hard but must be attempted to free people from error.
Cite (SBL): Lactantius, Inst. 4.5.2 (CSEL 19:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.3CSEL 19:284
sed priusquam incipiam de deo et operibus eius dicere, pauca mihi de prophetis ante dicenda sunt, quorum testimoniis nunc uti necesse est: quod in prioribus libris ne facerem temperaui.
But before I begin to speak of God and his works, I must first say a few things about the prophets, whose testimonies it is now necessary to use; this I refrained from doing in the earlier books.
Notes and citation
Summary: He will now use the prophets' testimony, avoided in earlier books.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.5.3 (CSEL 19:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.4CSEL 19:284
ante omnia qui ueritatem studet conprehendere, non modo intellegendis prophetarum uocibus animum debet intendere, sed etiam tempora per quae quisque illorum fuerit diligentissime requirere, ut sciat et quae futura praedixerint et post quot annos praedicta conpleta sint.
Above all, whoever strives to grasp the truth must not only apply his mind to understanding the words of the prophets, but also inquire most carefully into the times in which each of them lived, so that he may know both what they foretold and after how many years their predictions were fulfilled.
Notes and citation
Summary: One must know the prophets' dates to see their predictions fulfilled.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.5.4 (CSEL 19:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.5CSEL 19:284
nec difficultas in his colligendis inest ulla. testati sunt enim sub quo quisque rege diuini spiritus
Nor is there any difficulty in gathering these. For they have testified under which king each of them
Notes and citation
Summary: The prophets record the kings under whom they prophesied.
- The sentence continues in 4.5.6.
Cite (SBL): Lactantius, Inst. 4.5.5 (CSEL 19:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.6CSEL 19:284–285
fuerit passus instinctum, multique scriptores libros de temporibus ediderunt initium facientes a propheta Moyse, qui Troianum bellum nongentis fere annis antecessit. is autem cum per annos quadraginta populum rexisset, successorem habuit Iesum, qui septem ac uiginti annis tenuit principatum.
experienced the impulse of the divine Spirit; and many writers have published books on chronology, beginning from the prophet Moses, who preceded the Trojan War by about nine hundred years. When he had ruled the people for forty years, he had as successor Jesus, who held the leadership for twenty-seven years.
Notes and citation
Summary: Chronologies begin with Moses, about 900 years before Troy, succeeded by Joshua.
- 'Jesus' here is Joshua son of Nun (Greek and Latin Iesus). The figures follow Christian chronographers.
Cite (SBL): Lactantius, Inst. 4.5.6 (CSEL 19:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.7CSEL 19:285
exinde sub iudicibus fuerunt per annos trecentos septuaginta. tum mutato statu reges habere coeperunt. quibus imperium tenentibus per annos quadringentos quinquaginta usque ad Sedeciae regnum obpugnati a rege Babylonio captique Iudaei diuturnum seruitium pertulerunt, donec septuagesimo post anno Cyrus maior terris ac sedibus suis redderet, qui per idem tempus in Persas suscepit imperium quo Romae Tarquinius Superbus.
After that they were under judges for three hundred and seventy years. Then, their condition changed, they began to have kings; and after these had held power for four hundred and fifty years, up to the reign of Zedekiah, the Jews, attacked and captured by the king of Babylon, endured a long servitude, until in the seventieth year afterwards Cyrus restored them to their lands and homes, Cyrus who took power over the Persians at the same time as Tarquinius Superbus at Rome.
2 Chr 36:20 (allusion, medium confidence)
Notes and citation
Summary: He outlines Israel's history from the judges to the return under Cyrus.
- The seventy years: cf. Jer 25:11; 2 Chr 36:20–23.
Notes on the original text
- Digital text corrected (OCR: m for in): exmde → exinde.
Cite (SBL): Lactantius, Inst. 4.5.7 (CSEL 19:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.8CSEL 19:285
quare cum omnis temporum series et ex Iudaicis et ex Graecis Romanisque historiis colligatur, etiam singulorum prophetarum tempora colligi possunt; quorum sane ultimus Zacharias fuit, quem constat sub Dario rege, secundo anno regni eius octauo mense cecinisse. adeo antiquiores etiam Graecis scriptoribus prophetae reperiuntur.
So, since the whole series of times is gathered from Jewish, Greek, and Roman histories, the times of the individual prophets can also be gathered; of whom the last was Zechariah, who is known to have prophesied under King Darius, in the second year of his reign, in the eighth month. So the prophets are found to be older even than the Greek writers.
Zech 1:1 (allusion, high confidence)
Notes and citation
Summary: Zechariah, the last prophet, dates from Darius, so the prophets are older than Greek writers.
- Zech 1:1.
Cite (SBL): Lactantius, Inst. 4.5.8 (CSEL 19:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.9CSEL 19:285–286
quae omnia eo profero, ut errorem suum sentiant qui scripturam sacram coarguere nituntur tamquam nouam et recens fictam, ignorantes ex quo fonte religionis sanctae origo manauerit.
All this I bring forward so that those may perceive their error who strive to refute sacred Scripture as new and recently invented, not knowing from what spring the origin of holy religion flowed.
Notes and citation
Summary: Scripture is ancient, not recently invented.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.5.9 (CSEL 19:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.5.10CSEL 19:286
quodsi quis collectis perspectisque temporibus fundamentum doctrinae salubriter iecerit, et ueritatem penitus conprehendet et errorem cognita ueritate deponet.
But if anyone, having gathered and examined the times, lays the foundation of doctrine soundly, he will both grasp the truth thoroughly and, once the truth is known, lay aside error.
Notes and citation
Summary: Knowing the chronology lays a sound foundation for truth.
Cite (SBL): Lactantius, Inst. 4.5.10 (CSEL 19:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-5-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-5-10) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 6
4.6.1CSEL 19:286
Deus igitur machinator constitutorque rerum, sicut in secundo libro diximus, antequam praeclarum hoc opus mundi adoriretur, sanctum et incorruptibilem spiritum genuit, quem filium nuncuparet.
God, then, the contriver and founder of things, as we said in the second book, before he undertook this splendid work of the world, begot a holy and incorruptible Spirit, whom he might call Son.
Notes and citation
Summary: Before creation God begot a holy Spirit whom he called Son.
- Lactantius here calls the pre-existent Son a 'spirit'; his Christology is expressed in terms that later writers would refine. Translated as written.
Notes on the original text
- Digital text corrected (word split with stray letter): se- s cundo → secundo.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.1 (CSEL 19:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.2CSEL 19:286
et quamuis alios postea innumerabiles creauisset, quos angelos dicimus, hunc tamen solum primogenitum diuini nominis appellatione dignatus est, patria scilicet uirtute ac maiestate pollentem.
And though he afterwards created countless others, whom we call angels, yet this one alone, the first-begotten, he deemed worthy of the appellation of the divine name, strong, namely, with his Father's power and majesty.
Notes and citation
Summary: Among countless created spirits, only the firstborn Son bears the divine name.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.2 (CSEL 19:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.3CSEL 19:286
esse autem summi dei filium, qui sit potestate maxima praeditus, non tantum congruentes in unum uoces prophetarum, sed etiam Trismegisti praedicatio et Sibyllarum uaticinia demonstrant.
That there is a Son of the supreme God, endowed with the greatest power, is shown not only by the voices of the prophets agreeing as one, but also by the preaching of Trismegistus and the oracles of the Sibyls.
Notes and citation
Summary: Prophets, Hermes Trismegistus and the Sibyls testify to the Son of God.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.3 (CSEL 19:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.4CSEL 19:286–288
Hermes in eo libro qui λόγος τέλειος inscribitur, his usus est uerbis: ὁ κύριος καὶ τῶν πάντων ποιητὴς, ὃν Θεὸν καλεῖν νενομίκαμεν, ἐπεὶ τὸν δεύτερον ἐποίησε θεὸν ὁρατὸν καὶ αἰσθητὸν — αἰσθητὸν δέ φημι οὐ διὰ τὸ αἰσθάνεσθαι αὐτὸν, περὶ γὰρ τούτου, πότερον αὐτὸς αἰσθάνεται ἣ μή, εἰσαῦθις ῥηθήσεται, ἀλλ᾽ ὅτι εἰς αἴσθησιν ὑποπέμπει καὶ εἰς ὅρασιν — ἐπεὶ οὖν τοῦτον ἐποίησε πρῶτον καὶ μόνον καὶ ἕνα, καλὸς δέ αὐτῷ ἐφάνη, καὶ πληρέστατος πάντων τῶν ἀγαθῶν, ἠγάσθη τε καὶ πάνυ ἐφίλησεν ὤς ἴδιον τόκον.
Hermes, in the book entitled The Perfect Discourse, used these words: 'The Lord and maker of all things, whom we have been accustomed to call God, since he made the second god, visible and perceptible (I call him perceptible not because he perceives, for whether he himself perceives or not will be discussed another time, but because he falls under perception and sight), since, then, he made this one first and only and one, and he appeared to him beautiful and most full of all good things, he admired him and loved him greatly as his own offspring.'
Notes and citation
Summary: Hermes speaks of a second, visible god made and loved by the Lord of all as his offspring.
- Hermetic Asclepius (Perfect Discourse) 8, quoted in Greek. In the Hermetic text the 'second god' is the visible cosmos; Lactantius applies it to the Son.
Extrabiblical texts: Corp. herm. Ascl. 8 (Hermetic writings; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.4 (CSEL 19:286–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.5CSEL 19:288–290
Sibylla Erythraea in carminis sui principio, quod a summo deo exorsa est, filium dei ducem et imperatorem omnium his uersibus praedicat: παντοτρόφον κτίστην, ὅστις γλυκὺ πνεῦμα ἅπασιν κάτθετο, χἠγητῆρα Θεὸν πάντων ἐποίησεν. et rursus in fine: ἄλλον ἔδωκε Θεὸς πιστοῖς ἀνδράσσι γεραίρειν. et alia Sibylla praecipit hunc oportere cognosci: αὐτὸν σου γίνωσκε Θεὸν Θεοῦ υἱὸν ἐόντα.
The Erythraean Sibyl, at the beginning of her poem, which she began from the supreme God, proclaims the Son of God as leader and commander of all in these verses: 'The all-nourishing creator, who placed sweet breath in all and made God the leader of all.' And again at the end: 'God gave another to faithful men to honour.' And another Sibyl directs that he must be known: 'Know him as your God, being the Son of God.'
Notes and citation
Summary: Sibylline verses speak of God's Son as leader of all and to be honoured.
- Sibylline Oracles, fragments (frag. 1.5–6 and 1.33 in modern editions; the last line is unidentified here). A misplaced phrase in the digital text is removed (see correction).
Notes on the original text
- Digital text corrected (phrase from later in the section repeated out of place): sui Et rursus in fine eiusdem carminis: principio → sui principio.
Extrabiblical texts: Sib. Or. frag. 1.5–6 (Sibylline Oracles; quotation); Sib. Or. frag. 1.33 (Sibylline Oracles; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.5 (CSEL 19:288–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.6CSEL 19:290–291
uidelicet et ipse est dei filius, qui per Solomonem sapientissimum regem diuino spiritu plenum locutus est ea quae subiecimus: dominus condidit me initium uiarum suarum in opera sua, ante saeculum fundauit me: in principio antequam terram faceret et antequam abyssos constitueret, priusquam procederent fontes aquarum, ante omnes colles genuit me. dominus fecit regiones et fines inhabitabiles sub caelo.
He, evidently, is the Son of God who spoke through Solomon, the wisest king, full of the divine Spirit, the words which we have added: 'The Lord established me as the beginning of his ways for his works; before the age he founded me; in the beginning, before he made the earth and before he set the depths, before the springs of waters came forth, before all the hills he begot me. The Lord made the regions and the uninhabitable bounds under heaven.
Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:24 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Prov 8:26 (quotation, high confidence)
Notes and citation
Summary: The Son speaks through Solomon in Proverbs 8 of being begotten before creation.
- Prov 8:22–26, in an Old Latin form of the Greek; the Son is identified with Wisdom.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.6 (CSEL 19:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.7CSEL 19:291
cum pararet caelum, aderam illi, et cum secerneret suam sedem: cum super uentos faceret ualidas nubes et cum confirmatos ponebat fontes sub caelo, quando fortia faciebat fundamenta terrae, eram penes illum disponens.
When he prepared the heaven, I was with him, and when he set apart his seat; when he made strong clouds above the winds, and when he set the fountains firm under heaven, when he made strong the foundations of the earth, I was with him arranging.
Prov 8:27 (quotation, high confidence) · Prov 8:28 (quotation, high confidence) · Prov 8:29 (quotation, high confidence) · Prov 8:30 (quotation, high confidence)
Notes and citation
Summary: Wisdom was with God at creation.
- Prov 8:27–30 (Old Latin).
Notes on the original text
- Digital text corrected (words joined): etcum → et cum.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.7 (CSEL 19:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.8CSEL 19:291
ego eram cui adgaudebat. cottidie autem iucundabar ante faciem eius, cum laetaretur orbe perfecto.
I was the one in whom he rejoiced. Daily I delighted before his face, when he rejoiced over the completed world.'
Prov 8:30 (quotation, high confidence) · Prov 8:31 (quotation, high confidence)
Notes and citation
Summary: Wisdom was God's daily delight.
- Prov 8:30–31.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.8 (CSEL 19:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.6.9CSEL 19:291
idcirco illum Trismegistus δημιουργὸν τοῦ θεοῦ et Sibylla σύμβουλον appellat, quod tanta sapientia et uirtute sit instructus a deo patre, ut consilio eius et manibus uteretur in fabricatione mundi.
For this reason Trismegistus calls him 'the craftsman of God' and the Sibyl 'counsellor', because he was furnished by God the Father with such wisdom and power that God used his counsel and his hands in the making of the world.
Notes and citation
Summary: Hermes and the Sibyl call him God's craftsman and counsellor at creation.
- Hermetic fragment; Sibylline fragment. Both terms quoted in Greek.
Notes on the original text
- Digital text corrected (Greek mis-encoded in Latin letters): δημιουργὸν TOO seou → δημιουργὸν τοῦ θεοῦ.
Extrabiblical texts: Corp. herm. fragment (Hermetic writings; quotation); Sib. Or. fragment (Sibylline Oracles; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.6.9 (CSEL 19:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-6-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-6-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 7
4.7.1CSEL 19:291–292
Fortasse quaerat aliquis hoc loco, quis sit iste tam potens, tam deo carus, et quod nomen habeat, cuius prima natiuitas non modo antecesserit mundum, uerum etiam prudentia disposuerit, uirtute construxerit.
Perhaps someone may ask at this point who this is, so powerful, so dear to God, and what name he has, whose first birth not only preceded the world but also arranged it by wisdom and built it by power.
Notes and citation
Summary: Who is this Son, and what is his name?
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.7.1 (CSEL 19:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.2CSEL 19:292
primum scire nos conuenit nomen eius ne angelis quidem notum esse qui morantur in caelo, sed ipsi soli ac deo patri, nec ante id publicabitur, ut est sanctis litteris traditum, quam dispositio dei fuerit impleta;
First, we should know that his name is not known even to the angels who dwell in heaven, but only to himself and God the Father; nor will it be made public, as has been handed down in the holy writings, before the plan of God has been fulfilled;
Rev 19:12 (allusion, medium confidence)
Notes and citation
Summary: His true name is known only to him and the Father until God's plan is fulfilled.
- Cf. Rev 19:12, 'a name written that no one knows but himself'.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.7.2 (CSEL 19:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.3CSEL 19:292–293
deinde nec enuntiari posse hominis ore, sicut Hermes docet haec dicens: αἴτιος δὲ τούτου τοῦ αἰτίου ἡ τοῦ θεοῦ ἅτε τοῦ ἀγαθοῦ βούλησις, οὗ τὸ ὄνομα οὐ δύναται ἀνθρωπίνῳ στόματι λαληθῆναι. et paulo post ad filium: ἔστι γὰρ τις, ὦ τέκνον, ἀπόῤῥητος λόγος σοφίας ὅσιος τε περὶ τοῦ μόνου κυρίου πάντων, καὶ πάντα προεννοουμένου Θεοῦ, ὃν εἰπεῖν ὑπὲρ ἄνθρωπόν ἐστιν.
next, that it cannot be uttered by human mouth, as Hermes teaches, saying: 'The cause of this cause is the will of God, as of the good, whose name cannot be spoken by human mouth.' And a little after, to his son: 'For there is, my child, a secret and holy word of wisdom about the only Lord of all and God who foreknows all, whom to speak of is beyond man.'
Notes and citation
Summary: Hermes says God's name cannot be spoken by human lips.
- Hermetic fragments, quoted in Greek.
Extrabiblical texts: Corp. herm. fragment (Hermetic writings; quotation)
Cite (SBL): Lactantius, Inst. 4.7.3 (CSEL 19:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.4CSEL 19:293
sed quamuis nomen eius, quod ei a principio pater summus inposuit, nullus alius praeter ipsum sciat, habet tamen et inter angelos aliut uocabulum et inter homines aliut. Iesus quippe inter homines nominatur. nam Christus non proprium nomen est, sed nuncupatio potestatis et regni: sic enim Iudaei reges suos appellabant.
But although his name, which the supreme Father gave him from the beginning, no one knows but himself, yet he has one name among the angels and another among men. For among men he is named Jesus. For Christ is not a proper name, but a title of power and kingship; for so the Jews used to call their kings.
Notes and citation
Summary: Among men he is called Jesus; 'Christ' is a royal title.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.7.4 (CSEL 19:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.5CSEL 19:293–294
sed exponenda huius nominis ratio est propter ignorantium errorem, qui eum inmutata littera Chrestum solent dicere.
But the reason for this name must be explained because of the error of the ignorant, who by changing a letter commonly call him Chrestus.
Notes and citation
Summary: Some wrongly call him Chrestus.
- Chrestus ('good, kind') was a common confusion with Christus; cf. Suetonius, Claud. 25.
Cite (SBL): Lactantius, Inst. 4.7.5 (CSEL 19:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.6CSEL 19:294
erat Iudaeis ante praeceptum ut sacrum conficerent unguentum, quo perungui possent ii qui uocabantur ad sacerdotium uel ad regnum, et sicut nunc Romanis indumentum purpurae insigne est regiae dignitatis assumptae, sic illis unctio sacri unguenti nomen ac potestatem regium conferebat.
The Jews had formerly been commanded to prepare a sacred ointment with which those who were called to the priesthood or to kingship might be anointed; and as now among the Romans the robe of purple is the sign of royal dignity assumed, so among them anointing with the sacred ointment conferred the name and power of king.
Exod 30:25 (allusion, medium confidence)
Notes and citation
Summary: Among the Jews anointing conferred kingship, as purple does at Rome.
- Cf. Exod 30:22–33.
Cite (SBL): Lactantius, Inst. 4.7.6 (CSEL 19:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.7CSEL 19:294
uerum quoniam Graeci ueteres χρίεσθαι dicebant ungui, quod nunc ἀλείϕεσθαι, sicut indicat Homeri uersus ille: τοὺς δ ἐπεὶ οὖν δμῳαὶ λοῦσαν καὶ χρῖσαν ἐλαίῳ, ob hanc rationem nos eum Christum nuncupamus, id est unctum, qui Hebraeice Messias dicitur. unde in quibusdam Graecis scripturis, quae male de Hebraeicis interpretatae sunt, ήλειμμένος scriptum inuenitur, ἀπὸ τοῦ ἀλείϕεσθαι.
But since the ancient Greeks used chriesthai for 'to be anointed', which is now aleiphesthai, as that line of Homer shows, 'and when the maidservants had washed them and anointed them with oil', for this reason we call him Christ, that is, the Anointed, who in Hebrew is called Messiah. Hence in some Greek scriptures, which were badly translated from the Hebrew, eleimmenos is found written, from aleiphesthai.
Notes and citation
Summary: 'Christ' means 'anointed', the Greek for the Hebrew 'Messiah'.
- Homer, Od. 4.49 (the line recurs in the Odyssey). The Greek word ἠλειμμένος ('anointed') is attested in Aquila's version, e.g. Dan 9:26.
Notes on the original text
- Digital text corrected (Greek mis-encoded in Latin letters; word split): ήλειμ- μένος → ήλειμμένος; ἀπὸ tou → ἀπὸ τοῦ.
Extrabiblical texts: Homer, Od. 4.49 (Homer, Odyssey; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.7.7 (CSEL 19:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.7.8CSEL 19:294–295
sed tamen utrolibet nomine rex significatur, non quod ille regnum hoc terrenum fuerit adeptus, cuius capiendi nondum tempus aduenit, sed quod caeleste ac sempiternum; de quo disseremus in ultimo libro. nunc uero de prima eius natiuitate dicamus.
Yet by either name a king is meant, not because he obtained this earthly kingdom, the time for taking which has not yet come, but a heavenly and everlasting one, of which we shall discuss in the last book. Now let us speak of his first birth.
Notes and citation
Summary: His kingdom is heavenly and everlasting; now to his first birth.
- Book 7 treats the future kingdom.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Inst. 4.7.8 (CSEL 19:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-7-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-7-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 8
4.8.1CSEL 19:295
In primis enim testificamur illum bis esse natum, primum in spiritu, postea in carne. unde aput Hieremiam ita dicitur: priusquam te formarem in utero, noui te. item: beatus qui erat, antequam nasceretur; quod nulli alii contigit praeter Christum.
First of all, we testify that he was born twice: first in the spirit, afterwards in the flesh. Hence it is said in Jeremiah: 'Before I formed you in the womb, I knew you.' Likewise: 'Blessed is he who was before he was born'; which happened to no one else but Christ.
Jer 1:5 (quotation, high confidence)
Notes and citation
Summary: Christ was born twice, in the spirit and in the flesh, as the prophets indicate.
- Jer 1:5. The second saying is unidentified; it is not in the canonical text of Jeremiah (Irenaeus, Epid. 43, cites it similarly).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.1 (CSEL 19:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.2CSEL 19:295
qui cum esset a principio filius dei, regeneratus est denuo secundum carnem. quae duplex natiuitas eius magnum intulit humanis pectoribus errorem circumfuditque tenebras etiam iis qui uerae religionis sacramenta retinebant.
He, since he was the Son of God from the beginning, was born again anew according to the flesh. This double birth of his brought great error into human hearts and spread darkness even over those who kept the mysteries of the true religion.
Notes and citation
Summary: His double birth has confused many, even believers.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.2 (CSEL 19:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.3CSEL 19:295
sed nos id plane dilucideque monstrabimus, ut amatores sapientiae facilius ac diligentius instruantur. qui audit dei filium dici, non debet tantum nefas mente concipere, ut existimet ex conubio ac permixtione feminae alicuius deum procreasse, quod non facit nisi animal corporale mortique subiectum.
But we shall show it plainly and clearly, so that lovers of wisdom may be instructed more easily and carefully. He who hears the Son of God spoken of must not conceive so great an impiety in his mind as to think that God begot him through marriage and union with some woman, which only a bodily animal subject to death does.
Notes and citation
Summary: The Son was not begotten through union with a woman.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.3 (CSEL 19:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.4CSEL 19:295–296
deus autem cum solus adhuc esset, cui permiscere se potuit? aut cum esset tantae potestatis, ut quidquid uellet efficeret, utique ad creandum societate alterius non indigebat: nisi forte existimabimus deum, sicut Orpheus putauit, et marem esse et feminam, quod aliter generare non quiuerit, nisi haberet uim sexus utriusque, quasi aut ipse secum coierit aut sine coitu non potuerit procreare.
But God, since he was still alone, with whom could he unite? Or since he was of such power that he could accomplish whatever he wished, he certainly needed no partner in order to create; unless perhaps we shall think that God, as Orpheus supposed, is both male and female, because otherwise he could not have begotten unless he had the power of both sexes, as if he had either united with himself or could not produce without union.
Notes and citation
Summary: God needed no partner, nor is he both male and female as Orpheus said.
- Orphic fragment.
Extrabiblical texts: Orpheus (attributed), Orph. frag. fragment (Orpheus (attributed), Orphic poems (fragments); allusion)
Cite (SBL): Lactantius, Inst. 4.8.4 (CSEL 19:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.5CSEL 19:296
sed et Hermes in eadem fuit opinione, cum dicit eum αὺτοπάτορα et αὺτομήτορα. quod si ita esset, ut a prophetis pater dicitur, sic etiam mater diceretur.
Hermes too was of the same opinion when he calls him 'self-fathered' and 'self-mothered'. But if that were so, as he is called Father by the prophets, so he would also be called Mother.
Notes and citation
Summary: Hermes called God self-fathered and self-mothered, but the prophets call him Father only.
- Hermetic fragment.
Extrabiblical texts: Corp. herm. fragment (Hermetic writings; quotation)
Cite (SBL): Lactantius, Inst. 4.8.5 (CSEL 19:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.6CSEL 19:296
quomodo igitur procreauit? primum nec sciri a quoquam possunt nec enarrari opera diuina, sed tamen sanctae litterae docent, in quibus cautum est illum dei filium dei esse sermonem itemque ceteros angelos dei spiritus esse. nam sermo est spiritus cum uoce aliquid significante prolatus.
How, then, did he beget? First, the divine works can neither be known nor told by anyone; but still the holy writings teach, in which it is laid down that that Son of God is the Word of God, and likewise that the other angels are spirits of God. For a word is breath uttered with a voice that signifies something.
Notes and citation
Summary: Scripture calls the Son God's Word and the angels God's spirits.
- Latin 'spiritus' means both 'spirit' and 'breath'; the argument plays on this.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.6 (CSEL 19:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.7CSEL 19:296
sed tamen quoniam spiritus et sermo diuersis partibus proferuntur, siquidem spiritus naribus, ore sermo procedit, magna inter hunc dei filium ceterosque angelos differentia est. illi enim ex deo taciti spiritus exierunt, quia non ad doctrinam dei tradendam, sed ad ministerium creabantur.
But since breath and word come forth from different parts, breath from the nostrils and word from the mouth, there is great difference between this Son of God and the other angels. For they came forth from God as silent spirits, because they were created not to hand on God's teaching but for service.
Notes and citation
Summary: The angels came forth as silent breaths, created for service.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.7 (CSEL 19:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.8CSEL 19:296–297
ille uero cum sit et ipse spiritus, tamen cum uoce ac sono ex dei ore processit sicut uerbum, ea scilicet ratione, quia uoce eius ad populum fuerat usurus, id est quod ille magister futurus esset doctrinae dei et caelestis arcani ad homines perferendi. ipsum primo locutus est, ut per eum ad nos loqueretur et ille uocem dei ac uoluntatem nobis reuelaret.
But he, though he is himself also a spirit, yet came forth from God's mouth with voice and sound, as a word, for this reason: that God would use his voice to the people, that is, that he would be the teacher of God's doctrine and would bring the heavenly secret to men. God spoke him first, so that through him he might speak to us and he might reveal to us God's voice and will.
Notes and citation
Summary: The Son came forth as a spoken Word, to reveal God's will to people.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.8 (CSEL 19:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.9CSEL 19:297
merito igitur sermo ac uerbum dei dicitur, quia deus procedentem de ore suo uocalem spiritum, quem non utero, sed mente conceperat, inexcogitabili quadam maiestatis suae uirtute ac potentia in effigiem, quae proprio sensu et sapientia uigeat, conprehendit; et alios item spiritus suos in angelos figurauit.
Rightly, then, is he called the Speech and Word of God, because God, by an inconceivable power and might of his majesty, gave form to the vocal spirit proceeding from his mouth, which he had conceived not in a womb but in his mind, into an image that thrives with its own sense and wisdom; and he likewise shaped his other spirits into angels.
Notes and citation
Summary: God gave the Word proceeding from his mouth a living form with its own mind and wisdom.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.9 (CSEL 19:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.10CSEL 19:297
nostri spiritus dissolubiles sunt, quia mortales sumus, dei autem spiritus et uiuunt et manent et sentiunt, quia ipse immortalis est et sensus ac uitae dator.
Our breaths are dissoluble, because we are mortal; but God's spirits both live and remain and perceive, because he himself is immortal and the giver of sense and life.
Notes and citation
Summary: God's spirits, unlike ours, live and endure.
Cite (SBL): Lactantius, Inst. 4.8.10 (CSEL 19:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-10) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.11CSEL 19:297
nostrae uoces licet aurae misceantur atque uanescant, tamen plerumque permanent litteris conprehensae: quanto magis dei uocem credendum est et manere in aeternum et sensu ac uirtute comitari, quam de deo patre tamquam riuus de fonte traduxerit!
Our words, though they mix with the air and vanish, yet often remain, captured in letters: how much more must we believe that God's voice both remains forever and is accompanied by sense and power, which he has drawn from God the Father like a stream from its spring!
Notes and citation
Summary: God's Word, unlike ours, endures forever with sense and power.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.11 (CSEL 19:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-11) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.12CSEL 19:297
quodsi quis miratur ex deo deum prolatione uocis ac spiritus potuisse generari, si sacras uoces prophetarum cognouerit, desinet profecto mirari.
But if anyone wonders that God could be begotten from God by the utterance of voice and breath, once he knows the sacred words of the prophets he will surely cease to wonder.
Notes and citation
Summary: The prophets explain how God was begotten from God.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.12 (CSEL 19:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-12) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.13CSEL 19:297–298
Solomonem patremque eius Dauid potentissimos reges fuisse et eosdem prophetas etiam iis fortasse sit notum, qui diuinas litteras non attigerunt: quorum alter, qui posterius regnauit, Troianae urbis excidium centum et quadraginta annis antecessit.
That Solomon and his father David were most powerful kings and also prophets is perhaps known even to those who have not touched the divine writings; the second of them, who reigned later, preceded the destruction of the city of Troy by a hundred and forty years.
Notes and citation
Summary: David and Solomon were kings and prophets, older than the fall of Troy.
Cite (SBL): Lactantius, Inst. 4.8.13 (CSEL 19:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-13) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.14CSEL 19:298–299
huius pater diuinorum scriptor hymnorum in psalmo XXXII sic ait: uerbo dei caeli solidati sunt et spiritu eius omnis uirtus eorum. item rursus in psalmo XLIIII: eructauit cor meum uerbum bonum, dico ego opera mea regi, contestans uidelicet nulli alii opera dei esse nota nisi filio soli, qui est uerbum dei et quem regnare in perpetuum necesse est.
His father, the writer of divine hymns, says thus in Psalm 32: 'By the word of God the heavens were made firm, and by his spirit all their power.' Likewise again in Psalm 44: 'My heart has poured forth a good word; I speak my works to the king', bearing witness, that is, that the works of God are known to no other but the Son alone, who is the Word of God and who must reign forever.
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Ps 45:1 (44:2 LXX) (quotation, high confidence)
Notes and citation
Summary: David's psalms speak of God's Word as creator and king.
- Ps 33:6 (32:6 LXX) and Ps 45:1 (44:2 LXX); Lactantius uses the Greek and Latin numbering.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.14 (CSEL 19:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-14) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.15CSEL 19:299
item Solomon ipsum uerbum dei esse demonstrat, cuius manibus opera ista mundi fabricata sint. ego inquit ex ore altissimi prodiui ante omnem creaturam. ego in caelis feci ut oreretur lumen indeficiens, et nebula texi omnem terram. ego in altis habitaui et thronus meus in columna nubis.
Likewise Solomon shows that he is the very Word of God, by whose hands these works of the world were fashioned. 'I,' he says, 'came forth from the mouth of the Most High before every creature. I made an unfailing light arise in the heavens, and covered the whole earth as a cloud. I dwelt on high, and my throne was in a pillar of cloud.'
Notes and citation
Summary: Wisdom in Sirach speaks of coming from God's mouth before creation.
- Sirach 24:3–4 (Old Latin form, with the added line 'I made an unfailing light arise'), attributed to Solomon as was common.
Extrabiblical texts: Sir 24:3–4 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.15 (CSEL 19:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-15) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.8.16CSEL 19:299–300
Iohannes quoque ita tradit: in principio fuit uerbum et uerbum erat aput deum et deus erat uerbum. hoc fuit in principio aput deum. omnia per illum facta sunt et sine illo factum est nihil.
John too hands it down thus: 'In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made through him, and without him nothing was made.'
John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: John's Gospel names the Word as God and creator.
- John 1:1–3.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.8.16 (CSEL 19:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-8-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-8-16) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 9
4.9.1CSEL 19:300
Sed melius Graeci λόγον dicunt quam nos uerbum siue sermonem: λόγος enim et sermonem significat et rationem, quia ille est et uox et sapientia dei.
But the Greeks say logos better than we say verbum or sermo; for logos means both speech and reason, because he is both the voice and the wisdom of God.
Notes and citation
Summary: The Greek logos means both word and reason, fitting Christ as God's voice and wisdom.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.9.1 (CSEL 19:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-9-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-9-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.9.2CSEL 19:300
hunc sermonem diuinum ne philosophi quidem ignorauerunt, siquidem Zenon rerum naturae dispositorem atque opificem uniuersitatis λόγον praedicat, quem et fatum et necessitatem rerum et deum et animum Iouis nuncupat, ea scilicet consuetudine, qua solent Iouem pro deo accipere.
This divine Word not even the philosophers were ignorant of, since Zeno proclaims the logos as the arranger of the nature of things and the craftsman of the universe, and calls it fate and the necessity of things and god and the mind of Jupiter, by that custom, namely, by which they commonly take Jupiter for God.
Notes and citation
Summary: Zeno the Stoic spoke of the Logos as the world's craftsman.
- Zeno of Citium, fragment; cf. Tertullian, Apol. 21.10.
Extrabiblical texts: Zeno of Citium, Zeno fragment (Zeno of Citium; allusion)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.9.2 (CSEL 19:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-9-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-9-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.9.3CSEL 19:300–301
sed nihil obstant uerba, cum sententia congruat ueritati. est enim spiritus dei quem ille animum Iouis nominauit. nam Trismegistus, qui ueritatem paene uniuersam nescio quo modo inuestigauit, uirtutem maiestatemque uerbi saepe descripsit, sicut declarat superius illut exemplum, quo fatetur esse ineffabilem quendam sanctumque sermonem, cuius enarratio modum hominis excedat.
But words are no obstacle when the thought agrees with the truth. For it is the spirit of God which he named the mind of Jupiter. For Trismegistus, who somehow tracked down almost the whole truth, often described the power and majesty of the Word, as that earlier example shows, in which he confesses that there is a certain ineffable and holy Word, whose telling exceeds the measure of man.
Notes and citation
Summary: Hermes too described the ineffable Word.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.9.3 (CSEL 19:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-9-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-9-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.9.4CSEL 19:301
Dixi de natiuitate prima breuiter ut potui. nunc de secunda, quoniam controuersia est in ea maxime, latius disserendum est, ut ueritatem scire cupientibus lumen intellegentiae praeferamus.
I have spoken of the first birth as briefly as I could. Now the second, since the controversy is chiefly about it, must be discussed more fully, so that we may hold out the light of understanding to those who desire to know the truth.
Notes and citation
Summary: Having treated the first birth, he turns to the disputed second birth.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.9.4 (CSEL 19:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-9-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-9-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 10
4.10.1CSEL 19:301
In primis igitur scire homines oportet sic a principio processisse dispositionem summi dei, ut esset necesse adpropinquante saeculi termino dei filium descendere in terram, ut constitueret deo templum doceretque iustitiam, uerum tamen non in uirtute angeli aut potestate caelesti, sed in figura hominis et condicione mortali, et cum magisterio functus fuisset, traderetur in manus inpiorum mortemque susciperet, ut ea quoque per uirtutem domita resurgeret et homini, quem induerat, quem gerebat, et spem uincendae mortis offerret et ad praemia inmortalitatis admitteret.
First of all, then, people must know that the plan of the supreme God proceeded from the beginning in such a way that it was necessary, as the end of the age drew near, for the Son of God to descend to earth to establish a temple for God and teach justice; yet not in the power of an angel or heavenly might, but in the form of a man and in a mortal condition; and when he had fulfilled his office of teacher, to be handed over into the hands of the impious and undergo death, so that, having conquered that too by his power, he might rise again and offer to the man whom he had put on and bore both the hope of conquering death and admission to the rewards of immortality.
Notes and citation
Summary: God's plan was that the Son should come as a mortal man, teach, die and rise to give hope of immortality.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Inst. 4.10.1 (CSEL 19:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.2CSEL 19:301
hanc ergo dispositionem ne quis ignoret, docebimus praedicta esse omnia quae in Christo uidemus esse conpleta.
That no one may be ignorant of this plan, we shall show that everything we see fulfilled in Christ was foretold.
Notes and citation
Summary: He will show that everything fulfilled in Christ was foretold.
Topics: Christology, Scripture and canon
Cite (SBL): Lactantius, Inst. 4.10.2 (CSEL 19:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.3CSEL 19:301
nemo adseuerationi nostrae fidem commodet, nisi ostendero prophetas ante multam temporum seriem praedicasse, fore aliquando ut filius dei nasceretur sicut homo et mirabilia faceret et cultum dei per totam terram seminaret et postremo patibulo figeretur et tertio die resurgeret.
Let no one give credit to our assertion unless I show that the prophets foretold, a long series of ages before, that at some time the Son of God would be born as a man, would do wonders, would sow the worship of God through the whole earth, and at last would be fixed to a gibbet and would rise on the third day.
Notes and citation
Summary: The prophets foretold Christ's birth, miracles, mission, crucifixion and resurrection.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.10.3 (CSEL 19:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.4CSEL 19:301–302
quae omnia cum probauero eorum ipsorum litteris qui deum suum mortali corpore utentem uiolauerunt, quid aliut obstabit quominus ueram sapientiam clarum sit in hac sola religione uersari?
When I have proved all this from the writings of those very people who violated their God while he was using a mortal body, what else will stand in the way of its being clear that true wisdom is found in this religion alone?
Notes and citation
Summary: Proving this from Jewish Scripture will show true wisdom is in Christianity alone.
- Lactantius, like other early writers, holds the Jewish people responsible for Christ's death; translated as written.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.10.4 (CSEL 19:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.5CSEL 19:302
Nunc a principio totius sacramenti origo narranda est. maiores nostri, qui erant principes Hebraeorum, cum sterilitate atque inopia laborarent, transierunt in Aegyptum rei frumentariae gratia ibique diutius commorantes intolerabili seruitutis iugo premebantur.
Now the origin of the whole mystery must be told from the beginning. Our ancestors, who were the chiefs of the Hebrews, when they were suffering from barrenness and want, went over into Egypt for the sake of grain, and, staying there a long while, were oppressed by the intolerable yoke of slavery.
Gen 42:1 (allusion, medium confidence) · Exod 1:11 (allusion, medium confidence)
Notes and citation
Summary: The Hebrews went to Egypt in famine and were enslaved.
- Lactantius calls the patriarchs 'our ancestors'. Cf. Gen 42–47; Exod 1.
Cite (SBL): Lactantius, Inst. 4.10.5 (CSEL 19:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.6CSEL 19:302
tum misertus eorum deus eduxit eos ac liberauit de manu regis Aegyptiorum post annos quadringentos et triginta duce Moyse, per quem postea lex illis a deo data est. in qua eductione ostendit uirtutem maiestatis suae deus.
Then God, pitying them, led them out and freed them from the hand of the king of the Egyptians after four hundred and thirty years, under the leadership of Moses, through whom the law was afterwards given them by God. In this exodus God showed the power of his majesty.
Exod 12:40 (allusion, high confidence)
Notes and citation
Summary: After 430 years God freed them through Moses.
- Exod 12:40–41.
Cite (SBL): Lactantius, Inst. 4.10.6 (CSEL 19:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.7CSEL 19:302
transiecit enim populum medio mari rubro praecedente angelo et scindente aquam, ut populus per siccum gradi posset, quem uerius, ut ait poeta, curuata in montis faciem circumstetit unda.
For he brought the people across through the middle of the Red Sea, with an angel going before and dividing the water, so that the people could walk over dry ground, whom, as the poet says (and here more truly), 'the wave, curved into the shape of a mountain, stood around'.
Exod 14:21 (allusion, high confidence)
Notes and citation
Summary: God led Israel through the Red Sea.
- Exod 14:19–22; the line is Virgil, Georg. 4.361.
Extrabiblical texts: Virgil, Georg. 4.361 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 4.10.7 (CSEL 19:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.8CSEL 19:302
qua re audita tyrannus Aegyptiorum cum magna suorum manu insecutus et mare adhuc patens temere ingressus coeuntibus aquis cum omni exercitu deletus est. Hebraei uero ingressi in solitudinem multa mirabilia uiderunt.
When he heard this, the tyrant of the Egyptians pursued with a great band of his men, and, rashly entering the sea while it still lay open, was destroyed with his whole army as the waters came together. The Hebrews, having entered the wilderness, saw many wonders.
Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: Pharaoh's army was drowned; the Hebrews saw wonders in the wilderness.
- Exod 14:23–28.
Cite (SBL): Lactantius, Inst. 4.10.8 (CSEL 19:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.9CSEL 19:302–303
namque cum sitim paterentur, ictu uirgae rupe percussa prosiliuit fons aquae populumque recreauit.
For when they suffered thirst, a rock was struck with a blow of a rod, a spring of water leapt out, and refreshed the people.
Exod 17:6 (allusion, high confidence) · Num 20:11 (allusion, medium confidence)
Notes and citation
Summary: Water flowed from the rock for the thirsty Israelites.
- Exod 17:6; Num 20:11.
Cite (SBL): Lactantius, Inst. 4.10.9 (CSEL 19:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.10CSEL 19:303
quo rursus esuriente caelestis alimenti pluuia descendit; quin etiam coturnices in castra eorum uentus inuexit, ut non modo pane caelesti, sed etiam instructioribus epulis saturarentur.
When they were hungry again, a rain of heavenly food came down; and the wind even brought quails into their camp, so that they were filled not only with heavenly bread but also with a more furnished feast.
Exod 16:13 (allusion, high confidence) · Num 11:31 (allusion, medium confidence)
Notes and citation
Summary: God fed them with manna and quails.
- Exod 16:13–15; Num 11:31.
Cite (SBL): Lactantius, Inst. 4.10.10 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-10) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.11CSEL 19:303
pro his tamen diuinis beneficiis honorem deo non reddiderunt, sed depulsa iam seruitute, iam siti fameque deposita in luxuriam prolapsi ad profanos Aegyptiorum ritus animos transtulerunt.
Yet for these divine benefits they did not render honour to God; but, slavery now driven off, thirst and hunger now laid aside, they slipped into luxury and turned their minds to the profane rites of the Egyptians.
Notes and citation
Summary: Despite these gifts, they turned to Egyptian rites.
Notes on the original text
- Digital text corrected (OCR: b for h; stray period): bonorem → honorem; Aegyptiorum. ritus → Aegyptiorum ritus.
Cite (SBL): Lactantius, Inst. 4.10.11 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-11) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.12CSEL 19:303
cum enim Moyses dux eorum ascendisset in montem atque ibi quadraginta diebus moraretur, aureum caput bouis, quem uocant Apim, quod eos in signo praecederet, figurarunt.
For when Moses their leader had gone up the mountain and stayed there forty days, they fashioned a golden head of an ox, which they call Apis, to go before them as a standard.
Exod 32:4 (allusion, high confidence) · Exod 24:18 (allusion, medium confidence)
Notes and citation
Summary: While Moses was on the mountain they made a golden calf.
- Exod 32:1–6. Identifying the calf with the Egyptian bull Apis is Lactantius's own gloss.
Cite (SBL): Lactantius, Inst. 4.10.12 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-12) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.13CSEL 19:303
quo peccato ac scelere offensus deus inpium et ingratum populum pro merito poenis grauibus adfecit et legi quam per Moysen dederat subiugauit.
Offended by this sin and crime, God afflicted the impious and ungrateful people with heavy punishments, as they deserved, and subjected them to the law which he had given through Moses.
Notes and citation
Summary: God punished them and placed them under the law.
Cite (SBL): Lactantius, Inst. 4.10.13 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-13) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.14CSEL 19:303
postea uero cum in deserta quadam parte Syriae consedissent, amiserunt uetus nomen Hebraei, et quoniam princeps examinis eorum Iudas erat, Iudaei appellati et terra quam incoluere Iudaea.
Afterwards, when they had settled in a certain desert part of Syria, the Hebrews lost their old name, and since the leader of their band was Judah, they were called Jews, and the land they inhabited Judaea.
Notes and citation
Summary: Settled in Syria, they were called Jews after Judah.
Notes on the original text
- Digital text corrected (OCR: l for I): ludas → Iudas.
Cite (SBL): Lactantius, Inst. 4.10.14 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-14) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.15CSEL 19:303
et primo quidem non dominio regum subiecti fuerunt, sed populo ac legi ciuiles iudices praesidebant, non tamen in annum constituti sicut Romani consules, sed perpetua iurisdictione subnixi. tum sublato iudicum nomine potestas regalis inducta est.
At first they were not subject to the rule of kings, but civil judges presided over the people and the law, appointed not for a year like the Roman consuls but with a lifelong jurisdiction. Then, the name of judges removed, royal power was introduced.
Notes and citation
Summary: Judges governed them for life; later came kings.
Cite (SBL): Lactantius, Inst. 4.10.15 (CSEL 19:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-15) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.16CSEL 19:303–304
uerum iudicibus regimen eorum tenentibus prauas religiones saepe susceperant, atque offensus ab iis deus totiens alienigenis subiugabat, donec rursus paenitentia populi mitigatus liberaret eos seruitute.
But while the judges held their government, they often took up depraved religions, and God, offended by them, so often subjected them to foreigners, until, softened again by the people's repentance, he freed them from slavery.
Judg 2:14 (allusion, medium confidence)
Notes and citation
Summary: Under the judges, idolatry brought subjection until repentance brought release.
- The pattern of the Book of Judges, e.g. Judg 2:11–19.
Cite (SBL): Lactantius, Inst. 4.10.16 (CSEL 19:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-16) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.17CSEL 19:304
item sub regibus finitimorum bellis ob delicta uexati, postremo capti abductique Babylonem poenas inpietatis suae graui seruitio pependerunt, donec Cyrus ueniret in regnum, qui statim Iudaeos restituit edicto.
Likewise under the kings they were harassed by wars with their neighbours because of their offences, and at last, captured and led away to Babylon, they paid the penalty of their impiety in heavy slavery, until Cyrus came to the throne, who at once restored the Jews by an edict.
Ezra 1:1 (allusion, medium confidence)
Notes and citation
Summary: Under the kings came exile to Babylon until Cyrus's decree.
- Ezra 1:1–4.
Cite (SBL): Lactantius, Inst. 4.10.17 (CSEL 19:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-17) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.18CSEL 19:304
exinde tetrarchas habuerunt usque ad Herodem, qui fuit sub imperio Tiberii Caesaris: cuius anno quinto decimo id est duobus Geminis consulibus ante diem decimum Kalendarum Aprilium Iudaei Christum cruci adfixerunt.
From then on they had tetrarchs up to Herod, who was under the rule of Tiberius Caesar; in whose fifteenth year, that is, when the two Gemini were consuls, on the tenth day before the Kalends of April, the Jews fixed Christ to the cross.
Luke 3:1 (allusion, medium confidence)
Notes and citation
Summary: Christ was crucified in the fifteenth year of Tiberius, on 23 March.
- The consuls of AD 29 were C. Fufius Geminus and L. Rubellius Geminus; the date is 23 March. Cf. Luke 3:1. The statement that the Jews crucified Christ is translated as written.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.10.18 (CSEL 19:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-18) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.10.19CSEL 19:304
hic rerum textus, hic ordo in arcanis sanctarum litterarum continetur. sed prius ostendam qua de causa in terram uenerit Christus, ut fundamentum diuinae religionis et ratio clarescat.
This sequence of events, this order is contained in the secret places of the holy writings. But first I shall show why Christ came to earth, so that the foundation and the reason of the divine religion may become clear.
Notes and citation
Summary: He will now explain why Christ came.
Cite (SBL): Lactantius, Inst. 4.10.19 (CSEL 19:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-10-19).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-10-19) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 11
4.11.1CSEL 19:304
Cum saepe Iudaei praeceptis salutaribus repugnarent atque a diuina lege desciscerent aberrantes ad inpios cultus deorum, tum deus iustos et electos uiros sancto spiritu inplebat, prophetas, in media plebe constituens, per quos peccata ingrati populi uerbis minacibus increparet et nihilominus hortaretur ad paenitentiam sceleris agendam:
When the Jews often resisted wholesome precepts and departed from the divine law, straying to the impious worship of gods, then God filled just and chosen men with the Holy Spirit, setting them as prophets in the midst of the people, through whom he might rebuke the sins of the ungrateful people with threatening words and yet exhort them to do penance for their crime:
Notes and citation
Summary: God sent prophets to rebuke Israel and call it to repentance.
Cite (SBL): Lactantius, Inst. 4.11.1 (CSEL 19:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.2CSEL 19:304–305
quam nisi egissent atque abiectis uanitatibus ad deum suum redissent, fore ut testamentum suum mutaret id est hereditatem uitae inmortalis ad exteras conuerteret nationes aliumque sibi populum fideliorem ex alienigenis congregaret.
and unless they did so, and cast off their vanities and returned to their God, he would change his testament, that is, turn the inheritance of immortal life to foreign nations and gather to himself another, more faithful people from among the foreigners.
Notes and citation
Summary: Otherwise God would give his inheritance to the gentiles.
Cite (SBL): Lactantius, Inst. 4.11.2 (CSEL 19:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.3CSEL 19:305
illi autem a prophetis increpiti non modo uerba eorum respuerunt, sed quod sibi peccata exprobrarentur offensi eos ipsos exquisitis cruciatibus necauerunt. quae omnia diuinae litterae signata conseruant. dicit enim propheta Hieremias:
But they, rebuked by the prophets, not only rejected their words, but, offended that their sins were reproached, killed those very prophets with exquisite tortures. The divine writings keep all these things sealed. For the prophet Jeremiah says:
Matt 23:37 (echo, medium confidence)
Notes and citation
Summary: Israel killed the prophets, as Scripture records.
- Cf. Matt 23:37; Acts 7:52. Translated as written.
Cite (SBL): Lactantius, Inst. 4.11.3 (CSEL 19:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.4CSEL 19:305
misi ad uos seruos meos prophetas. ante lucem mittebam, et non audiebatis me neque intendebatis auribus uestris, cum dicerem uobis: conuertantur unus quisque a uia sua mala et a nequissimis adfectationibus uestris, et habitabitis in terra ista, quam dedi uobis et patribus uestris a saeculo usque in saeculum. nolite ambulare post deos alienos, ut seruiatis eis, et ne incitetis me in operibus manuum uestrarum ad disperdendos uos.
'I sent to you my servants the prophets; I sent them before dawn, and you did not hear me nor incline your ears, when I said to you: Let each turn from his evil way and from your most wicked pursuits, and you will dwell in this land which I gave to you and to your fathers from age to age. Do not walk after other gods to serve them, and do not provoke me with the works of your hands to destroy you.'
Jer 25:4 (quotation, high confidence) · Jer 25:5 (quotation, high confidence) · Jer 25:6 (quotation, high confidence)
Notes and citation
Summary: Jeremiah: God sent prophets whom Israel would not hear.
- Jer 25:4–6 (cf. 7:25; 35:15).
Cite (SBL): Lactantius, Inst. 4.11.4 (CSEL 19:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.5CSEL 19:305–306
Hesdras etiam propheta, qui fuit eiusdem Cyri temporibus a quo Iudaei sunt restituti, sic loquitur: desciuerunt a te et abiecerunt legem tuam post corpus suum et prophetas tuos interfecerunt, qui obtestabantur eos ut reuerterentur ad te.
Ezra too, a prophet who lived in the time of that same Cyrus by whom the Jews were restored, speaks thus: 'They revolted from you and cast your law behind their body, and killed your prophets, who adjured them to return to you.'
Neh 9:26 (quotation, high confidence)
Notes and citation
Summary: Ezra's prayer confesses that Israel killed the prophets.
- Neh 9:26 (2 Esdras 19:26 in the Greek Bible), which Lactantius ascribes to Ezra.
Cite (SBL): Lactantius, Inst. 4.11.5 (CSEL 19:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.6CSEL 19:306
item Helias in libro Basilion tertio: aemulando aemulatus sum domino deo omnipotenti, quia dereliquerunt te filii Israhel, altaria tua demolierunt et prophetas tuos interfecerunt gladio: et remansi ego solitarius et quaerunt animam meam auferre eam.
Likewise Elijah in the third book of Kingdoms: 'I have been very zealous for the Lord God Almighty, because the children of Israel have forsaken you, torn down your altars, and killed your prophets with the sword; and I alone am left, and they seek my life to take it away.'
1 Kgs 19:10 (quotation, high confidence)
Notes and citation
Summary: Elijah laments that Israel killed the prophets.
- 1 Kgs 19:10 (3 Kingdoms 19:10 in the Greek Bible).
Notes on the original text
- Digital text corrected (OCR: m for in): Helias m libro → Helias in libro.
Cite (SBL): Lactantius, Inst. 4.11.6 (CSEL 19:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.7CSEL 19:306
propter has illorum inpietates abdicauit eos in perpetuum, itaque desiit prophetas mittere ad eos. sed illum filium suum primogenitum, illum opificem rerum et consiliatorem suum, delabi iussit e caelo, ut religionem sanctam dei transferret ad gentes, id est ad eos qui deum ignorabant, doceretque iustitiam, quam perfidus populus abiecerat.
Because of these impieties of theirs he disowned them forever, and so ceased to send prophets to them. But he commanded that firstborn Son of his, that maker of things and his counsellor, to descend from heaven, so that he might transfer God's holy religion to the gentiles, that is, to those who did not know God, and teach the justice which the faithless people had cast away.
Notes and citation
Summary: God sent his Son to bring true religion to the gentiles.
- Lactantius's claim that God disowned the Jews forever is translated as written; it reflects the supersessionist view common among early Christian writers.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.11.7 (CSEL 19:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.8CSEL 19:306–307
quod iam pridem denuntiauerat se esse facturum, sicut Malachiel propheta indicat dicens: non est mihi uoluntas circa uos, dicit dominus, et sacrificium acceptum non habebo ex manibus uestris, quoniam a solis ortu usque in occasum clarificabitur nomen meum apud gentes.
He had long before announced that he would do this, as the prophet Malachi indicates, saying: 'I have no pleasure in you, says the Lord, and I will not accept a sacrifice from your hands; for from the rising of the sun to its setting my name will be glorified among the gentiles.'
Mal 1:10 (quotation, high confidence) · Mal 1:11 (quotation, high confidence)
Notes and citation
Summary: Malachi foretold that God's name would be glorified among the gentiles.
- Mal 1:10–11.
Cite (SBL): Lactantius, Inst. 4.11.8 (CSEL 19:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.9CSEL 19:307
item Dauid in psalmo XVII: constitues me in caput gentium: populus quem non cognoui seruiuit mihi.
Likewise David in Psalm 17: 'You will make me head of the gentiles; a people whom I did not know has served me.'
Ps 18:43 (17:44 LXX) (quotation, high confidence)
Notes and citation
Summary: David foresaw the gentiles serving God's anointed.
- Ps 18:43 (17:44 LXX).
Cite (SBL): Lactantius, Inst. 4.11.9 (CSEL 19:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.10CSEL 19:307
Esaias quoque sic loquitur: uenio colligere omnes gentes et linguas, et uenient et uidebunt claritatem meam. et dimittam super eos signum et mittam ex iis conseruatos in gentes quae longe sunt, quae non audierunt gloriam meam, et nuntiabunt claritatem meam in gentes.
Isaiah too speaks thus: 'I come to gather all nations and tongues, and they shall come and see my glory. And I will send a sign upon them, and I will send those of them who are saved to the nations that are far off, who have not heard of my glory, and they shall proclaim my glory among the nations.'
Isa 66:18 (quotation, high confidence) · Isa 66:19 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold the gathering of all nations.
- Isa 66:18–19.
Cite (SBL): Lactantius, Inst. 4.11.10 (CSEL 19:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-10) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.11CSEL 19:307
uolens igitur deus metatorem templi sui mittere in terram noluit eum in potestate et claritate caelesti mittere, ut ingratus in deum populus in errorem maximum induceretur ac poenas pro facinoribus suis luerent qui dominum ac deum suum non recepissent: quod olim prophetae cecinerant sic esse futurum.
So God, wishing to send the measurer of his temple to earth, did not wish to send him in heavenly power and glory, so that the people ungrateful to God might be led into the greatest error and those who had not received their Lord and God might pay the penalty for their crimes; which the prophets had long ago sung would come to pass.
Notes and citation
Summary: God sent his Son in humility, so that the ungrateful would stumble and be judged, as the prophets foretold.
- 'measurer' renders metator, one who marks out a camp or building site.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.11.11 (CSEL 19:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-11) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.12CSEL 19:307–308
Esaias enim, quem ipsi Iudaei serra consectum crudelissime necauerunt, ita dicit: audi caelum et percipe auribus terra, quoniam dominus locutus est: filios generaui et exaltaui, ipsi autem me spreuerunt. agnouit bos possessorem et asinus praesepem domini sui: Israhel autem me non agnouit et populus me non intellexit. Hieremias quoque similiter ait:
For Isaiah, whom the Jews themselves most cruelly killed by cutting him in two with a saw, says thus: 'Hear, O heaven, and give ear, O earth, for the Lord has spoken: I have begotten and exalted sons, but they have despised me. The ox knows its owner and the ass its master's manger; but Israel has not known me, and my people has not understood me.' Jeremiah too says likewise:
Isa 1:2 (quotation, high confidence) · Isa 1:3 (quotation, high confidence) · Heb 11:37 (echo, low confidence)
Notes and citation
Summary: Isaiah, martyred by being sawn in two, lamented Israel's ignorance of God.
- Isa 1:2–3. The sawing of Isaiah is told in the Ascension of Isaiah 5 (cf. Heb 11:37).
Extrabiblical texts: Ascen. Isa. 5.1–14 (Ascension of Isaiah; allusion)
Cite (SBL): Lactantius, Inst. 4.11.12 (CSEL 19:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-12) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.13CSEL 19:308–309
cognouit tempus suum turtur et hirundo, et ruris passeres custodierunt tempora introitus sui, populus autem meus non cognouit indicium domini. quomodo dicetis: sapientes sumus et lex domini nobiscum est? in cassum facta est metatura falsa scribae, confusi sunt sapientes, trepidauerunt et capti sunt, quia uerbum domini reprobauerunt.
'The turtledove and the swallow have known their time, and the sparrows of the field have kept the times of their coming; but my people has not known the judgment of the Lord. How will you say, We are wise, and the law of the Lord is with us? The false measuring of the scribes has been made in vain; the wise are confounded, they have trembled and been taken, because they rejected the word of the Lord.'
Jer 8:7 (quotation, high confidence) · Jer 8:8 (quotation, high confidence) · Jer 8:9 (quotation, high confidence)
Notes and citation
Summary: Jeremiah: birds know their seasons, but God's people do not know his judgment.
- Jer 8:7–9 (Old Latin from the Greek).
Cite (SBL): Lactantius, Inst. 4.11.13 (CSEL 19:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-13) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.14CSEL 19:309
ergo, ut coeperam dicere, cum statuisset deus doctorem uirtutis mittere ad homines, renasci eum denuo in carne praecepit et ipsi homini similem fieri, cui dux et comes et magister esset futurus.
So, as I had begun to say, when God had determined to send a teacher of virtue to men, he commanded him to be born again in the flesh and to become like man himself, whose leader and companion and teacher he was to be.
Notes and citation
Summary: God sent the teacher of virtue to be born as a man.
Notes on the original text
- Digital text corrected (OCR: e for u): esset futures → esset futurus.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.11.14 (CSEL 19:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-14) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.15CSEL 19:309
sed tamen quoniam clemens et pius est erga suos deus, ad eos ipsos eum misit quos oderat, ne illis in perpetuum salutis uiam clauderet, sed daret iis liberam facultatem sequendi deum, ut et praemium uitae adipiscerentur, si secuti fuissent, quod plurimi eorum faciunt atque fecerunt, et culpa sua in poenam mortis incurrerent, si regem suum repudiassent.
But since God is merciful and kind toward his own, he sent him to those very people whom he hated, so as not to close the way of salvation to them forever, but to give them free opportunity of following God, so that they might gain the reward of life if they followed, as very many of them do and have done, and by their own fault incur the penalty of death if they rejected their king.
Notes and citation
Summary: God still sent his Son to the Jews, offering them salvation; many accepted.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.11.15 (CSEL 19:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-15) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.11.16CSEL 19:309
aput illos igitur et ex eorum semine regenerari eum iussit, ne si fuisset alienigena, iustam possent excusationem de lege praetendere, quod eum non suscepissent, simul, ut nulla omnino gens esset in terra cui spes inmortalitatis negaretur.
So he commanded him to be born again among them and of their seed, lest, if he had been a foreigner, they could plead a just excuse from the law for not receiving him; and at the same time so that there might be no nation at all on earth to which the hope of immortality was denied.
Notes and citation
Summary: He was born a Jew, so that none could excuse themselves and no nation would be excluded.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.11.16 (CSEL 19:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-11-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-11-16) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 12
4.12.1CSEL 19:309
Descendens itaque de caelo sanctus ille spiritus dei sanctam uirginem cuius utero se insinuaret elegit. at illa diuino spiritu hausto repleta concepit et sine ullo adtactu uiri repente uirginalis uterus intumuit.
So that holy Spirit of God, descending from heaven, chose a holy virgin into whose womb he might enter. And she, filled with the divine Spirit she had taken in, conceived, and without any touch of man her virgin womb suddenly swelled.
Luke 1:35 (allusion, medium confidence)
Notes and citation
Summary: The Spirit of God entered a holy virgin, who conceived without a man.
- Here 'the holy Spirit of God' denotes the pre-existent Son (cf. 4.6.1).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.1 (CSEL 19:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-1) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.2CSEL 19:309–310
quodsi animalia quaedam uento et aura concipere solere omnibus notum est, cur quisquam mirum putet, cum dei spiritu, cui facile est quidquid uelit, grauatam esse uirginem dicimus?
But if it is known to all that certain animals commonly conceive by the wind and the breeze, why should anyone think it strange when we say that a virgin was made pregnant by the Spirit of God, for whom whatever he wishes is easy?
Notes and citation
Summary: If animals can conceive by the wind, the virgin conception is not incredible.
- Ancient belief that mares and vultures conceive by the wind (e.g. Virgil, Georg. 3.273–275).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.2 (CSEL 19:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-2) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.3CSEL 19:310
quod sane incredibile posset uideri, nisi hoc futurum ante multa saecula prophetae cecinissent. Solomon in ode undeuicesima ita dicit: infirmatus est uterus uirginis et accepit fetum, et grauata est et facta est in multa miseratione mater uirgo.
This could indeed seem incredible, had not the prophets sung many ages before that it would happen. Solomon in the nineteenth ode says thus: 'The womb of the virgin was weakened and received offspring, and she was burdened, and the virgin became a mother in great mercy.'
Notes and citation
Summary: The Odes of Solomon foretold the virgin birth.
- Odes of Solomon 19:6–7.
Extrabiblical texts: Odes Sol. 19.6–7 (Odes of Solomon; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.3 (CSEL 19:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-3) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.4CSEL 19:310
item propheta Esaias, cuius uerba sunt haec: propter hoc dabit deus ipse uobis signum: ecce uirgo accipiet in uterum et pariet filium, et uocabitis nomen eius Emmanuel.
Likewise the prophet Isaiah, whose words are these: 'Therefore God himself will give you a sign: behold, a virgin will conceive in her womb and bear a son, and you will call his name Emmanuel.'
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold that a virgin would conceive.
- Isa 7:14.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.4 (CSEL 19:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-4) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.5CSEL 19:310–311
quid hoc manifestius dici potest? legebant ista Iudaei qui eum necauerunt. si quis nos haec fingere arbitratur, ab his requirat, ab his potissimum sumat: satis firmum testimonium est ad probandam ueritatem quod ab ipsis perhibetur inimicis.
What could be said more plainly? The Jews who killed him used to read these things. If anyone thinks we invent them, let him ask them, let him take it from them above all: testimony given by enemies themselves is firm enough to prove the truth.
Notes and citation
Summary: These prophecies are in the Jews' own Scriptures.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.12.5 (CSEL 19:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-5) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.6CSEL 19:311
Emmanuel autem numquam uocitatus est, sed Iesus, qui latine dicitur salutaris siue saluator, quia cunctis gentibus salutifer uenit: sed propheta declarauit hoc nomine quod deus ad homines in carne uenturus esset.
He was never called Emmanuel, but Jesus, which in Latin means 'salutary' or 'saviour', because he came bringing salvation to all nations; but the prophet declared by this name that God would come to men in the flesh.
Notes and citation
Summary: He was called Jesus, 'Saviour'; 'Emmanuel' signified God coming in the flesh.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.6 (CSEL 19:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-6) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.7CSEL 19:311
Emmanuel enim significat nobiscum deus, scilicet quia illo per uirginem nato confiteri homines oportebat deum secum esse id est in terra et in carne mortali. unde Dauid in psalmo LXXXIIII ueritas inquit de terra orta est, quia deus, in quo ueritas est, terrenum corpus accepit, ut terrenis uiam salutis aperiret.
For Emmanuel means 'God with us', namely because, when he was born of the virgin, men had to confess that God was with them, that is, on earth and in mortal flesh. Hence David in Psalm 84 says: 'Truth has sprung from the earth', because God, in whom truth is, took an earthly body to open the way of salvation to earthly beings.
Ps 85:11 (84:12 LXX) (quotation, high confidence) · Matt 1:23 (allusion, medium confidence)
Notes and citation
Summary: 'Emmanuel' means God with us; Psalm 85 foretells truth springing from the earth.
- Ps 85:11 (84:12 LXX).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.7 (CSEL 19:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-7) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.8CSEL 19:311
item Esaias ipse: ipsi autem non crediderunt et exacerbauerunt spiritum sanctum et conuersus est eis ad inimicitiam. et ipse expugnauit et recordatus est dierum saeculi, qui suscitauit de terra pastorem ouium.
Likewise Isaiah himself: 'But they did not believe and provoked the Holy Spirit, and he turned to enmity against them; and he himself fought against them, and remembered the days of old, he who raised up from the earth the shepherd of the sheep.'
Isa 63:10 (quotation, high confidence) · Isa 63:11 (quotation, high confidence)
Notes and citation
Summary: Isaiah speaks of God raising up the shepherd of the sheep.
- Isa 63:10–11 (Old Latin from the Greek).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.8 (CSEL 19:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-8) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.9CSEL 19:311–312
quis autem futurus esset ille pastor, declarauit alio loco dicens: exsultent caeli desuper et nubes induant iustitiam, aperiatur terra et pullulet saluator. ego enim dominus deus creaui eum. saluator uero est, ut supra diximus, Iesus.
Who that shepherd would be he declared in another place, saying: 'Let the heavens rejoice from above, and let the clouds put on justice; let the earth be opened and let the Saviour spring forth; for I the Lord God have created him.' And the Saviour, as we said above, is Jesus.
Isa 45:8 (quotation, high confidence)
Notes and citation
Summary: Isaiah names the shepherd the Saviour, that is, Jesus.
- Isa 45:8 (Old Latin).
Notes on the original text
- Digital text corrected (stray period): aperiatur terra. et → aperiatur terra et.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.9 (CSEL 19:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-9) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.10CSEL 19:312
sed et alio loco idem propheta sic praedicauit: ecce natus est uobis puer, et datus est uobis filius, cuius imperium super umeros eius: et uocatum est nomen eius magni consilii nuntius.
And in another place the same prophet foretold thus: 'Behold, a child is born to you, and a son is given to you, whose rule is upon his shoulders; and his name is called Messenger of Great Counsel.'
Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold the child whose name is Messenger of Great Counsel.
- Isa 9:6 (following the Greek, 'angel of great counsel').
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.10 (CSEL 19:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-10) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.11CSEL 19:312
idcirco enim missus est a deo patre, ut uniuersis gentibus quae sub caelo sunt singularis et ueri dei sanctum mysterium reuelaret ablatum perfido populo, qui aduersus deum saepe deliquit.
For this reason he was sent by God the Father: to reveal to all the nations under heaven the holy mystery of the one and true God, taken away from the faithless people, which often sinned against God.
Notes and citation
Summary: He was sent to reveal God to all nations.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.11 (CSEL 19:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-11) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.12CSEL 19:312–313
Daniel quoque similia praelocutus est. uidebam inquit in uisu noctis: et ecce in nubibus caeli ut filius hominis ueniens et usque ad uetustum dierum peruenit. et qui adsistebant, obtulerunt eum: et datum est ei regnum et honor et imperium, et omnes populi tribus linguae seruient ei, et potestas eius aeterna, quae numquam transibit et regnum eius non corrumpetur.
Daniel too foretold similar things. 'I saw,' he says, 'in the vision of the night: and behold, on the clouds of heaven one like a son of man coming, and he came even to the Ancient of Days. And those standing by brought him forward; and to him was given kingdom and honour and dominion, and all peoples, tribes, and tongues shall serve him; and his power is eternal, which shall never pass away, and his kingdom shall not be destroyed.'
Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence)
Notes and citation
Summary: Daniel's vision of the Son of Man receiving an eternal kingdom.
- Dan 7:13–14.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Inst. 4.12.12 (CSEL 19:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-12) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.13CSEL 19:313
quomodo igitur Iudaei et confitentur et sperant Christum dei, qui hunc idcirco reprobauerant, quia ex homine natus est?
How, then, do the Jews both confess and hope for the Christ of God, who rejected this one precisely because he was born of a human being?
Notes and citation
Summary: The Jews await a Christ yet rejected him for being born of a woman.
Notes on the original text
- Digital text corrected (OCR): conStentur → confitentur.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.13 (CSEL 19:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-13) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.14CSEL 19:313
nam cum ita sit a deo constitutum, ut idem Christus bis adueniat in terram, semel ut unum deum gentibus nuntiet, deinde rursus ut regnet, quomodo in secundum eius aduentum credunt qui in primum non crediderunt?
For since it has been so ordained by God that the same Christ should come to earth twice, once to announce the one God to the gentiles, and then again to reign, how do those believe in his second coming who did not believe in his first?
Notes and citation
Summary: Christ comes twice: first to proclaim God, then to reign.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Inst. 4.12.14 (CSEL 19:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-14) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.15CSEL 19:313
atquin propheta utrosque aduentus eius paucis uerbis comprehendit. ecce inquit in nubibus caeli ut filius hominis ueniens. non dixit ut filius dei, sed ut filius hominis, ut ostenderet quod carne indui haberet in terra, ut suscepta hominis figura et condicione mortali doceret homines iustitiam et cum mandatis dei functus ueritatem gentibus reuelasset, multaretur etiam morte, ut inferos quoque uinceret ac resignaret atque ita demum resurgens ad patrem proficisceretur in nube sublatus.
Yet the prophet comprised both his comings in a few words. 'Behold,' he says, 'on the clouds of heaven one like a son of man coming.' He did not say 'like a son of God', but 'like a son of man', to show that he was to be clothed with flesh on earth, so that, having taken the form of man and the mortal condition, he might teach men justice, and, having fulfilled God's commands and revealed the truth to the gentiles, might also be punished with death, so as to conquer and unseal the underworld too, and so at last, rising again, go to the Father, taken up in a cloud.
Dan 7:13 (quotation, high confidence) · Acts 1:9 (allusion, medium confidence)
Notes and citation
Summary: Daniel's 'son of man' points to the incarnation, death, descent, resurrection and ascension.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.15 (CSEL 19:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-15) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.16CSEL 19:313
adiecit enim propheta et ait: et usque ad anticum dierum peruenit et oblatus est ei. anticum dierum appellauit deum summum, cuius aetas et origo non potest conprehendi, quia solus a saeculis fuit, ut erit semper in saecula.
For the prophet added, saying: 'And he came even to the Ancient of Days and was presented to him.' He called the supreme God the Ancient of Days, whose age and origin cannot be grasped, because he alone existed from the ages, as he will always exist to the ages.
Dan 7:13 (quotation, high confidence)
Notes and citation
Summary: The Ancient of Days is the eternal supreme God.
- Dan 7:13.
Cite (SBL): Lactantius, Inst. 4.12.16 (CSEL 19:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-16) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.17CSEL 19:313–314
Christum autem post passionem ac resurrectionem ascensurum esse ad deum patrem Dauid in psalmo CVIIII contestatus est his uerbis: dixit dominus domino meo: sede ad dexteram meam, quoadusque ponam inimicos tuos subpedaneum pedum tuorum. qui propheta cum rex esset, quem appellare dominum suum posset qui sederet ad dexteram dei nisi Christum filium dei, qui est rex regum et dominus dominorum?
That Christ, after his passion and resurrection, would ascend to God the Father, David testified in Psalm 109 in these words: 'The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet.' Since the prophet was a king, whom could he call his Lord, who would sit at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords?
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Rev 19:16 (allusion, medium confidence)
Notes and citation
Summary: Psalm 110 foretells Christ's ascension to the Father's right hand.
- Ps 110:1 (109:1 LXX); 'King of kings and Lord of lords', Rev 19:16.
Notes on the original text
- Digital text corrected (word split): pedu m → pedum.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.17 (CSEL 19:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-17) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.18CSEL 19:314–315
quod Esaias apertius ostendit dicens: sic dicit dominus deus Christo domino meo, cuius tenui dexteram obaudire ante eum gentes, et fortitudinem regum disrumpam, aperiam ante illum portas et ciuitates non cludentur. ego ante te ibo et montes deplanabo, et fores aereas conteram et seras ferreas confringam. et dabo tibi thensauros absconditos et inuisibiles, ut scias quia ego dominus deus, qui uoco nomen tuum.
Isaiah shows this more openly, saying: 'Thus says the Lord God to Christ my Lord, whose right hand I have held, that the nations may obey before him; and I will break the strength of kings, I will open gates before him, and cities shall not be shut. I will go before you and level the mountains, and I will break the gates of bronze and shatter the bars of iron. And I will give you treasures hidden and invisible, that you may know that I am the Lord God who call your name.'
Isa 45:1 (quotation, high confidence) · Isa 45:2 (quotation, high confidence) · Isa 45:3 (quotation, high confidence)
Notes and citation
Summary: Isaiah addresses God's anointed as Lord.
- Isa 45:1–3. The Greek reads τῷ χριστῷ μου Κύρῳ ('to my anointed, Cyrus'); Lactantius's Latin text read Kyrio ('Lord') for Kyro ('Cyrus'), as did other early writers.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.18 (CSEL 19:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-18) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.19CSEL 19:315
denique ob uirtutem ac fidem, quam deo exhibuit in terra, datum est ei regnum et honor et imperium et omnes populi tribus linguae seruiunt ei, et potestas eius aeterna, quae numquam transibit, et regnum eius non corrumpetur.
Finally, because of the virtue and faithfulness he showed to God on earth, 'kingdom and honour and dominion were given to him, and all peoples, tribes, and tongues serve him; and his power is eternal, which shall never pass away, and his kingdom shall not be destroyed.'
Dan 7:14 (quotation, high confidence)
Notes and citation
Summary: For his faithfulness he received an eternal kingdom.
- Dan 7:14.
Notes on the original text
- Digital text corrected (OCR: i for x): eihibuit → exhibuit.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.19 (CSEL 19:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-19).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-19) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.20CSEL 19:315
quod quidem duobus modis intellegitur, quia et nunc habet perpetuam potestatem, cum omnes gentes et omnes linguae nomen eius uenerantur, maiestatem confitentur, doctrinam secuntur, uirtutem imitantur, habet imperium atque honorem, cum omnes tribus terrae praeceptis eius obtemperant,
This is understood in two ways: because he now too has everlasting power, since all nations and all tongues venerate his name, confess his majesty, follow his teaching, and imitate his virtue; he has dominion and honour, since all the tribes of the earth obey his precepts;
Notes and citation
Summary: Christ now reigns through the nations' worship and obedience.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.12.20 (CSEL 19:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-20).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-20) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.21CSEL 19:315–316
et idem postea, cum rursus aduenerit in claritate ac potestate, ut omnem animam iudicet et iustos restituat ad uitam, tunc uere totius terrae regimen obtinebit: tunc sublato de rebus humanis omni malo aureum saeculum ut poetae uocant, id est iustum ac pacificum tempus orietur.
and the same one, when he comes again later in glory and power to judge every soul and restore the just to life, will then truly hold the government of the whole earth; then, all evil removed from human affairs, the golden age, as the poets call it, that is, a just and peaceful time, will arise.
Notes and citation
Summary: At his return he will judge all and bring a just and peaceful golden age.
- Lactantius develops his millenarian eschatology in Book 7.
Notes on the original text
- Digital text corrected (OCR; OCR: a for u): at omnem animam → ut omnem animam; totia= → totius; saeculum at poetae → saeculum ut poetae.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Inst. 4.12.21 (CSEL 19:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-21).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-21) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.12.22CSEL 19:316
sed haec uberius in ultimo libro disseremus, cum de secundo aduentu loquemur: nunc de primo ut coepimus explicemus.
But we shall discuss these things more fully in the last book, when we speak of the second coming; now let us explain, as we began, about the first.
Notes and citation
Summary: The second coming is left for the last book.
Notes on the original text
- Digital text corrected (stray mark): coepimus< → coepimus.
Cite (SBL): Lactantius, Inst. 4.12.22 (CSEL 19:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-5-1/#p-4-12-22).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-lactantius-institutes-4-12-22) · Report an error
Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).