{"slug":"stoa0162.stoa047a.opp-lat1","id":"latin:ogl-pl:stoa0162.stoa047a.opp-lat1","title":"Expositio Quatuor Evangeliorum [Incertus]","title_source":"Expositio Quatuor Evangeliorum [Incertus]","author":"Hieronymus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:19:45Z","cost_usd":0.012524},"source":{"registry_id":"latin:ogl-pl:stoa0162.stoa047a.opp-lat1","work_id":"stoa0162.stoa047a.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0162/stoa047a/stoa0162.stoa047a.opp-lat1.xml"},"stats":{"passages":133,"english_words":33980,"coptic_letters":0,"source_letters":123937,"commentary_units":0,"commentary_kinds":0,"derived_notes":7,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0162/stoa047a/stoa0162.stoa047a.opp-lat1.xml"}],"checks":{"work":"stoa0162.stoa047a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":133,"translated":133,"commentary_passages":0,"commentary_units":0,"english_words":33980,"source_letters":123418,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 133 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:1; John 1:29; John 4:10; Luke 2:35."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":133},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI, OPERUM MANTISSA, GONTINENS SCRIPTA SUPPOSITITIA.\n\nPARS TERTIA, COMMENTARIi iN NOVUM TESTAMENTUM.\n\nEXPOSITIO QUATUOR EVANGELIORUM\n\nDe brevi Proverbio edito.\n\nPROLOGUS.\n\nPrimum quaerendum est omnium librorum tem. pus, locus, persona; ei quare noa de duodecim\n\nEvangelia recipiantur nisi quatuor: quia Lotus mundus ex quatuor eleme ntis est, id esi, cœlo, terra, igne, aqua. Per cœlum Joanhes ostenditur: quia sicut cœlum omnia superat, ita et Joannes, qui dixit: In principio erat Verbum. Per Matthæum terra: qui dixit: Liber generationis Jesu Chritti. Per Lucam ignis, qui dixit: Nonne cor jam ardens erat in nobis? Per Marcum aqua: qui dixit: Vox clamantis in doserto. a Id esi, quatuor tlumioa de uno fonte quatuor evangelistas significat, id est, Christum. Fison, insuffictio, significat Joannem; Geon, velocitas, significat Matthæum; Tigris, felicitas, significat Marcum; Eufrates, fertilitas, significat Lucam. Irriiant mundum, id et, Ecclesiam, et significant quatuor virtutes, id eat, prudentiam, temperantiam, fortituiinem, et justitiam: et sicut paradisum irrigat quatuor flumina, sic et cor nostrum hx quatuor ■ virtutes. Et homo ex quatuor elementis consistis: ex aere, igue, et aqua, et terra. Ex acre, flatus: igne, sanguis: aqua, flamma, terra, corpus. Por capet - cœlum, ubi sunt duo iuminaria: pectus, aet: venter, aquam: pedes, terram.","english":"The Mantissa of the Works of Saint Eusebius Jerome, Priest of Stridon, Containing Supposititious Writings.\n\nPart Three, Commentary on the New Testament.\n\nExposition of the Four Gospels\n\nOn the Short Proverb Published.\n\nPrologue.\n\nFirst of all, the time, place, and person of all books must be inquired into; and why only four Gospels are received rather than twelve: because the whole world consists of four elements, that is, heaven, earth, fire, and water. By heaven John is signified: because just as heaven surpasses all things, so too John, who said: In the beginning was the Word. By Matthew, earth: who said: The book of the generation of Jesus Christ. By Luke, fire, who said: Was not our heart burning within us? By Mark, water: who said: The voice of one crying in the wilderness. That is, four streams from one fountain signify the four evangelists, that is, Christ. Pishon, \"insufflation,\" signifies John; Gihon, \"swiftness,\" signifies Matthew; Tigris, \"felicity,\" signifies Mark; Euphrates, \"fertility,\" signifies Luke. They water the world, that is, the Church, and they signify the four virtues, that is, prudence, temperance, fortitude, and justice: and just as four rivers water paradise, so also these four virtues water our heart. And man consists of four elements: of air, fire, water, and earth. Of air, breath; of fire, blood; of water, phlegm; of earth, the body. For the head is heaven, where there are two lights; the breast, air; the belly, water; the feet, earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Item, Adam a quatuor stellis nomen accepit, quod est artis, dosis, anatholis, mesimbrio, vel quatuor significant evahgtillstas. £t sicut de Adam omnis homo nascitur: ita per quatuOr evangelistas omnes ad fidem veniunt. Item arca Noc quadrata Icgitur ex lignis facta longitudo ccc cubitorum, et latitudo L, altitudo XXX, et uno cubito consummata, significai Eeclesiam; per quatuor evangelistas longitudo spes vitae æternæ, latitudo charitas, altitudo lides Trinitatis, unum cubitum unum Dominum cotere. Bitumina intus et fetis, charitatem Dei et proximi significant. Item area teslamenti, ubi erant duae tabulæ et virga Aaron, quatuor circulis aureis portabatur; et vectes ex anro cooperti, quatuor evangelistas significant; arca Eeclesiam, vectes docteres. Sicut illi circumdati erant ab annulis, ila saeardotes lie veteri, ct novo TestAmento doe'i. QuatuOr evangelistae ponant Ecclesiam ab hæresi defendendo. Per virgam crux ostenditur: etsicut quadratum lignum in qua parte versum fuerit, iirmum stat, ita homo ex quatuor evangelistis edoctus contra hæresim, et tribulationem firmus liat. Item Matthæus donatus: Marcus domun excelsum: Lucas consurgens: Joannes gratia Domini. Item rota in rota spiritus in rota prædicatio Evangelii in mundo gyrans: Spiritus in rota Spiritus sauctus ill Evangelio.","english":"Likewise, Adam received his name from four stars, that is, Arctos, Dosis, Anatole, Mesembria, or the four which signify the four evangelists. And just as every man is born from Adam, so through the four evangelists all come to the faith. Likewise the ark of Noah, therefore, made square from wood, its length three hundred cubits, its breadth fifty, its height thirty, and finished in one cubit, signifies the Church; through the four evangelists, the length is the hope of eternal life, the breadth is charity, the height is the faith of the Trinity, the one cubit is the one Lord of all. The bitumen within and without signifies the love of God and of neighbor. Likewise the ark of the testament, where were the two tablets and the rod of Aaron, was carried by four golden rings; and the poles covered with gold signify the four evangelists; the ark signifies the Church, the poles the teachers. Just as they were surrounded by rings, so are the priests in the Old and New Testament, the teachers. The four evangelists protect the Church by defending it from heresy. By the rod the cross is shown: and just as squared wood, on whichever side it is turned, stands firm, so a man taught by the four evangelists becomes firm against heresy and tribulation. Likewise Matthew means \"given\": Mark \"exalted gift\": Luke \"rising\": John \"the grace of the Lord.\" Likewise the wheel within the wheel, the spirit within the wheel: the preaching of the Gospel revolving in the world; the Spirit within the wheel, the Holy Spirit in the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Item vas linteum, et super ipsam quatuor lineæ quatuor evangelistas significant: hæc sont, munda et immunda, Judæi et Centes. Item quatuor animalia habent oculos ante et retro clamantix, Sanctus: quatior evangelistæ Mat. Item supplantavit Jacob ter fratrem suum primum per benedictionem, secundo -per lentem, tertio per benedictionem: Esau diabolum significat, iacob Christum, qui ipsam ter vicitet supplantavit: ita et nos debemus supplantare fratrem nostrum diabolum, treis vicibus, in cogitatione, in verbo, et in opere. Ideo frater noster est, quia Dens ipsum creavit, qui at -, antra patrem habemus Deum: et bonum iiltim creavit, sed per suum tftium superbiendo se privavit. Quatuor evangelist£ significant Matthæus faciem hominis: Lucas vituli: Marcus leOnis: Joannes aquilæ I Dominus Jesus Christus totuw implevit, homo nascendo, vitulos immolando, leo surgeado, aquila oscendendo. Reta in rota, lege in legem, vetus in novum. Cur quatuor evangelistæ non per quatuor apostolos scribuntur, nisi per duos discipulos, et duM apostolos, quia filii JAcob de duabus liberis, et doabus ancillis anti sunt. Matthæns mel: Marcus Iac: Lucas oleum: Joannes vinum.","english":"Likewise the linen vessel, and upon it the four lines signify the four evangelists: these are clean and unclean, Jew and Gentile. Likewise the four living creatures have eyes before and behind, crying, Holy: the four evangelists, Matthew. Likewise Jacob supplanted his brother three times: first by the blessing, second by the lentil dish, third by the blessing. Esau signifies the devil, Jacob Christ, who conquered and supplanted him three times; so we too ought to supplant our brother the devil three times: in thought, in word, and in deed. Therefore he is our brother, because God created him, who also has God as Father; and God created him good, but by his own pride he deprived himself. The four evangelists signify: Matthew the face of a man, Luke that of a calf, Mark that of a lion, John that of an eagle. The Lord Jesus Christ fulfilled all things: a man by being born, calves by sacrificing, a lion by rising, an eagle by ascending. A wheel within a wheel, law within law, the old within the new. Why are the four evangelists not written through four apostles, but through two disciples and two apostles, because the sons of Jacob were born of two free women and two handmaids. Matthew honey; Mark milk; Luke oil; John wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"IN EVANGELIUM SECUNDUM MATTHÆUM.\n\nLiber generationis Jean Christi filii David filii Abrahæ. Ideo duos patres nominat, qnia de David dicitur: De fructu ventris tui ponam super sedem meam. De Abraham dicitur: In semine tuo benediterttur omnes gentes. Ideo David ante Abraham scribitur, quia propinquior est Christo de illo stirpe nascendo. Jacob genuit Joseph, secundum creatiohom dixit: Lucas secundum legem dixit, ut filius Heli esset. Ideo mulieres in genealogia Christi suni. quia ipsæ ad vitam æternam veniunt ut viri: et ideo peccatores in genealogia Christi nominantur, Quia ipse dixit: Non veni vocare justos, sed peccatores. Lucas de Christo ab Adam dicens, ostendit quod per Christi gen. Adæ solvitur a peccato, sive quod de Christo excunt, qui revertuntur ad Patrem. Figura XLII.irarum in genealogia Christi, hoc est, XLII mausiones 8liis Israel ab Ægypto, usque ad terram repromissionis, id est, de mundo ad ccelum: quod significat per terrta genera venire ad Christum, per fidem, spem, et charitatem. Quid pcr XIV, rtisi per verba Legis, et per quatuor virtutes; prima prudentia, servire Deo, Ron illotis: secunda temperantia, non concupiscere: tertia justitia, non adulterare: quarta fortitudo, dimittere, non occidere.","english":"ON THE GOSPEL ACCORDING TO MATTHEW.\n\nThe book of the generation of Jesus Christ, the son of David, the son of Abraham. He names two fathers for this reason, because it is said of David: Of the fruit of your womb I will set upon my throne. It is said of Abraham: In your seed all nations shall be blessed. Therefore David is written before Abraham, because he is nearer to Christ, who was to be born from that stock. Jacob begot Joseph—he spoke according to creation; Luke spoke according to the law, that he might be the son of Heli. Therefore women are in the genealogy of Christ, because they come to eternal life just as men do; and therefore sinners are named in the genealogy of Christ, because he himself said: I came not to call the righteous, but sinners. Luke, speaking of Christ from Adam, shows that through Christ's generation Adam is loosed from sin, or that those who come forth from Christ are they who return to the Father. The figure of forty-two in the genealogy of Christ is this: the forty-two dwelling places of the children of Israel from Egypt up to the land of promise, that is, from the world to heaven; which signifies coming to Christ through three kinds of things: through faith, hope, and charity. What is meant by the fourteen, except through the words of the Law and through the four virtues? The first is prudence, to serve God, not with unwashed hands; the second is temperance, not to covet; the third is justice, not to commit adultery; the fourth is fortitude, to let go, not to kill.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Per quatuor fuit perditio mundi, per virum, per mulierem, per lignum, per serpentem, et per qaatuor restauratur, per Christum, per Mariam * per crucem, per virum Joseph. Serpens qui fuit in Israel Christum significavit: Ipsa do aere facta cum quatuor rotis rotundis: qui eam videbant sanabantur. £t elevavit illum in caput virgae, ut toti viderent eam, et fugissent animalia deserti, prae timore rotarum, et sic unusquisque sanatus est, si inspexerit Christum in caput virgae, id est, in crucem. Quatuor rotae, quatuor evangelistas significant: sic fugit diabolus Evangelium, quando sonat in coelum.\n\nChristi autem generatio sic erat. Id est, secundum carnem, dixerunt. Ideo Christi dicitur, ut ab ipso derivativo vocabulo Christiani vocentur: per etymologiam iterum Christus, id est, unctus, quia per ipsam post lavacrum chrismae unctionem percepimus. Sic erat per aeternitatem. Sonat Maria, stella maria; quia stella dulcis est, mare a amarum est; sic Maria, in mari mundi fuit inter peccatores relut stella maris: quia ut mors est, stella viros ad portum adducit, si sequantur illam: sic Maria in mundo ubi natus est Christus, qui omnes ad vitam ducit, si sequantur illum. Desponsata mater ejus, id est, pro quatuor causis, ut non lapidaretur ut adultera, et ut in fugam haberet solatium,! et genealogia Christi per Joseph, ut partus celaretur diabolo.","english":"Through four things came the destruction of the world: through a man, through a woman, through a tree, through a serpent; and through four things it is restored: through Christ, through Mary, through the cross, through the man Joseph. The serpent that was in Israel signified Christ: it was made of bronze, with four round wheels; those who looked upon it were healed. And he lifted it up on the head of a pole, so that all might see it, and the beasts of the desert might flee for fear of the wheels; and so each one was healed if he looked upon Christ on the head of the pole, that is, on the cross. The four wheels signify the four evangelists; thus the devil flees from the Gospel when it resounds in heaven.\n\nNow the generation of Christ was thus. That is, according to the flesh, they said. Therefore he is called Christ, so that from this derivative word Christians may be named; by etymology again Christ, that is, anointed, because through that very anointing of chrism after the washing we have received it. Thus it was through eternity. Mary sounds as star of the sea; for a star is sweet, the sea is bitter; so Mary was in the sea of the world among sinners like the star of the sea; for as the star brings men to the harbor, if they follow it, so Mary in the world where Christ was born, who leads all to life, if they follow him. His mother espoused, that is, for four reasons: so that she would not be stoned as an adulteress, and so that she might have solace in flight, and that the genealogy of Christ might be through Joseph, so that the birth might be hidden from the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Antequam convenirent, id est, antequam fuissent in qua habitatione: inventa eat ab Joseph in utero: non in vulva, ut mulier, sed ut virgo, habens de Spiritu sanctO, id est, factus ex Spiritu Spiritus, sicut ipse facit pomum super lignum, et Evam de osse Adæ.\n\nJoseph autem vir ejus; ideo vir ejus dicitur, et ideo justus, ne alii humanitatis conjunctionem suspicaverint. Noluit eam traducere: id est, in judicio, ne legem transisset: quia sciebat virginem, ut dia bolum partus ejus lateret. Hæc autem eo cogitante, id est, dimittere, an tenere cogitabat. Hic prophetia impletur, Adjutor in opportunitatibus, in tribulatione. Angelus Domini in somnis dixit, Non in somno, quia saepius illi angelus in somnis venit. Non semel, quia mysterium Dei non potest cognoscere semel: Joseph fili David, id est, prophetia impleta in Joseph per David, De fructu ventris tui, et reliqua. Noli timere, id est, dilige, et gaude conjugem, non nuptialem; neque creationem, sed cohabitationem: tuam dixit, ut credidisset non ab alio, sed de Spiritu sancto conceptum. Pariet filium. id est, ut majus gaudium esset illi de filio, sicut inter homines mos est. Et vocabis nomen ejus. Item ad lætitiam ejus esset. Jesum, ac dixisset Salvatorem: salvum faciet populum suum: non dixit omnes, nisi qui credunt in eum, a peccatis eorum: id est, quod non potuit alius medicus facere.","english":"Before they came together, that is, before they had been in the dwelling where they would be: she was found by Joseph to be with child in the womb—not in the womb as a woman, but as a virgin—having it of the Holy Spirit, that is, the Spirit was made from the Spirit, just as he himself makes the fruit upon the tree, and Eve from the bone of Adam.\n\nBut Joseph her husband: he is called her husband for this reason, and righteous for this reason, lest others should suspect a joining of human intimacy. He was unwilling to expose her: that is, in judgment, lest he should transgress the law; because he knew she was a virgin, so that the devil might be hidden from her childbirth. But while he was thinking this, that is, he was deliberating whether to send her away or to keep her. Here the prophecy is fulfilled: A helper in times of need, in tribulation. The angel of the Lord said in dreams—not in sleep, because the angel came to him rather often in dreams. Not once, because the mystery of God cannot be known at once: Joseph, son of David, that is, the prophecy fulfilled in Joseph through David: Of the fruit of your womb, and the rest. Do not fear, that is, love and rejoice in your spouse—not a nuptial spouse, nor a creation, but a living together: he called her yours, so that he might believe that the child was conceived not by another, but of the Holy Spirit. She will bear a son, that is, so that his joy over the son might be greater, as is the custom among men. And you shall call his name—likewise, so that it might be for his joy—Jesus, and he had said Savior: he will save his people—he did not say all, but those who believe in him—from their sins: that is, what no other physician could do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Hoc autem totum factum eat, id est, quod angelus dixit: ut adimpleretur quod dictum eat a Domino, id est, per prophetam Isaiam de Christo, hic ad litteram tantum. Eccevirgo in utero habebit, et vocabit nomen ejus Emmanuel: ideo hoc nomen interpretatum [Fort. ininterpretatumj est, quia in utraque lingua excelsum dicitur nobiscum Deus, id est, Deus et homo, in una fide sit. Fecit sicut præcepit ei angelus: ostendit quod ipse visionem Domini meruit videre, qui fecit sicut ei praecepit.,\n\nEt non cognoscebat eam, donee peperit filium suum. Donec pro numquam dicitur. Primogenitus in lege dicitur, qui prius aperuit vulvam. Non quem sequuntur filii, sed qui prius nascitur. Christus pro tribus dicitur primogenitus, in resurrectione a mortuis, et a Maria, et a creaturis. Cum ergo natus esset Jesus, tres confirmat causas, locum, tempus, personam: in Bethlehem: aptum fuit, quia e domus panis interpretatur, ut ibi panis vivus coelestis nasceretur. Juda est respice Bethlehem geutium. In diebus Herodis regia, id est, refert reges et duces Judææ, ut dictum est: Non deficiet princeps de Juda, nec dux de femoribus ejus, donec veniat cui repromissum est, ipse erit exspectatio gentium. Ideo dixit Herodem regem contra Judacos, quia ipsi dixerunt ad crucem, Non habemus regem nisi Cæsarem.","english":"Now all this was done, that is, what the angel said: that what was spoken by the Lord might be fulfilled, that is, through the prophet Isaiah concerning Christ—this only according to the letter. Behold, a virgin shall conceive in the womb and shall call his name Emmanuel: therefore this name is interpreted, because in both languages it is said to be “God with us,” that is, God and man in one faith. He did as the angel commanded him: he shows that he himself merited to see the vision of the Lord, who did as he was commanded.\n\nAnd he did not know her until she brought forth her son. “Until” is said for “never.” In the law, the firstborn is called the one who first opened the womb—not the one whom sons follow, but the one who is born first. Christ is called firstborn for three reasons: in the resurrection from the dead, and from Mary, and from creatures. When therefore Jesus was born, he confirms three causes: place, time, and person. In Bethlehem: it was fitting, because it is interpreted as “house of bread,” so that there the living heavenly bread might be born. “Judah, look to Bethlehem of the nations.” In the days of Herod the king, that is, he refers to the kings and leaders of Judea, as it was said: “The prince shall not fail from Judah, nor the leader from his thighs, until he comes to whom it was promised; he will be the expectation of the nations.” Therefore he said “Herod the king” against the Jews, because they themselves said at the cross, “We have no king but Caesar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"Ecce magi ab Oriente veniunt: dum Oriens est qui quaeritur, ideo ab Oriente indicatur; ipse ad semetipsum nos ducit. In Jerosolyma venerunt, quia de Sion exibit lex, et verbum Domini de Jerusalem.\n\nDicentes ubi eat qui natus eat rex Judæorum? Id est, rex confessionum. Addunt causam inquirentibus, Quis dixit vobis? vidimus enimstellam ejus in Oriente: stella muta, sed lucida, lux ducit ad verbum. Item stellam ejus, et non caeli et terrae, necnon eorum fuit, sed Filii Dei. Nec fuit postea nec antea similis Christo in carne, ideo stella illos, ut coelestis coelestes ad coelestem duxisset: et ideo non alia creatura sed muta, ut mutus muta ad mutum duxisset. Munerant, qui idolis adorabant. Herodes rex turbatus eat, id est, per invidiam ne se suosque filios superasset: sive timuerunt omnes, ne i non illis bene esset. Rex justus dum apud regem iniquum fuerit, ut non tam fiunt chari apud aliuin regem socii regis: vel ideo turbati sunt ut regi placuissent. Item ad litteram, turbatio fit malis ostensio bona, et malus oculus solis ortu turbatur.","english":"Behold, the magi come from the East: since it is the East that is sought, therefore it is indicated from the East; he himself leads us to himself. They came to Jerusalem, because out of Zion shall go forth the law, and the word of the Lord from Jerusalem.\n\nSaying, where is he that is born king of the Jews? That is, king of confessions. They add the reason for those asking, Who told you? for we have seen his star in the East: a silent star, but bright; the light leads to the Word. Likewise his star—not of heaven and earth, nor was it theirs, but the Son of God's. Nor was there afterwards nor before anything like Christ in the flesh; therefore the star led them, so that a heavenly thing might lead heavenly men to the heavenly one: and therefore not another creature but a silent one, so that a silent thing might lead the silent to the silent one. They brought gifts, who used to adore idols. Herod the king was troubled, that is, through envy lest he should surpass himself and his sons: or all feared, lest it not go well for them. A just king, while he is with an unjust king, so that they are not so dear to another king as the companions of the king: or for this reason they were troubled, that they had pleased the king. Likewise according to the letter, trouble becomes a good showing to the wicked, and the evil eye is troubled at the rising of the sun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Et congregans omnes principes sacerdotum et scribas populi: id est, sperans, ut cum advenissent, vel consilium recepisset, ut Deus, Interroga patrem tuum, et annuntiabit tibi, majores tuos et dicent tibi, patres principes seniorum et scribas. Ubi Christus natceretur. Non dixit ubi natus est, ubi est? At illi dixerunt in Bethlehem Judæ, verbis dicunt, quod factis negant, caeci palpant ut Isaac Jacob: dum ire negligunt, quem adorando monstrant. Tres magi, tres filios Noe, cum tribus muneribus, Trinitatem adorare significant. Tunc Herodes, clam loca'i., hic defecithistoria, dum secreti indicat tempus stellæ, propter hoc distant opiniones, quando magi venerunt. Nam post annum unum aut duos, alii dicunt: non in Bethlehem, sed in Ægypto, inveniunt eum; et si in duodecim dies, quomodo de longa terra Persas vel Evilae, Arabiae vel Cedar in XII dies venire potuerunt? Sed potest id facere Deus cujus verbo saxa volant, montes movebunt, cui natura est fieri quod jubet. Diligenter tamen didicit ab eis tempus stellæ, id est, ut a sciret in quo tempore: forte putavit quod ab ipso natus esset filius, vel de suo genere.","english":"And gathering together all the chief priests and scribes of the people: that is, hoping that when they had come, or he had received counsel, as God, Ask thy father, and he will declare to thee, thy elders and they will tell thee, the fathers, the chief priests of the elders and the scribes. Where Christ would be born. He did not say where he was born, where is he? But they said, In Bethlehem of Judaea, they say in words what they deny in deeds, blind men grope like Isaac for Jacob: while they neglect to go, they point him out by adoring. Three magi, three sons of Noah, with three gifts, signify the Trinity to be adored. Then Herod, secretly the places, here the history fails, while he indicates the secret time of the star, on account of this opinions differ as to when the magi came. For after one or two years, others say: not in Bethlehem, but in Egypt, they find him; and if within twelve days, how could the Persians or the Evilae, of Arabia or Cedar, have been able to come from a distant land in twelve days? But God can do this, at whose word stones fly, mountains will move, for whom it is natural to become what he commands. Carefully, however, he learned from them the time of the star, that is, so that he might know at what time: perhaps he thought that the son had been born from himself, or from his own line.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Qui cum audissent regem, abierunt. Quando ad Christum quaerendum mittit, audiendus est: et quando ad se reverti jubet, contemnendus est. Cum enim Salvatorem in altum duceret, renuit, ipse non renuit: dum vero deorsum dimittit et se adorare jubet, recusavit legaliter, Dominum Deum tuum adorabis, et reliqua. Sic illi exeuntes exire sciunt, redire nesciunt. Et ecce stellæ, quam viderant, et retiqua. Dubium fit ubi se abscondit, quando isti abicrunt. Aliquid humani consilii: quia Dominus abscondit a cordibus nostris, ut etiam inquiratur. Stella, fides, an lex? Compunctio quae nos ducit ad Christum, antecedebat eos, quando venerunt ad Christum, stella eos perduxit: nam ad Herodem stella eos non duxit. Herodes diabolum significabat, quia qui exiet de diaboli suggestione, ad Christum cunt fidei stella vadit. Videntes stellam gavisi.unt, et reliqua. quia mos est omnibus, perditione inventa gaudere ejus. Ideo ostendit, et excelsiorem puerum, quam suam matrem.","english":"Those who, having heard the king, departed. When he sends them to seek Christ, he is to be heeded; and when he commands them to return to himself, he is to be despised. For when he was leading the Savior on high, he refused, but He did not refuse; yet when he sends them down and commands them to adore him, he legally refused: Thou shalt adore the Lord thy God, and the rest. Thus those departing know how to go out, but do not know how to return. And behold, the star which they had seen, and the rest. It becomes doubtful where he hid himself, when these departed. Something of human counsel: because the Lord hides from our hearts, so that He may even be sought. The star—is it faith, or the law? The compunction which leads us to Christ was going before them; when they came to Christ, the star led them; for the star did not lead them to Herod. Herod signified the devil, because one who goes forth from the devil's suggestion goes to Christ by the star of faith. Seeing the star, they rejoiced, and the rest. because it is the custom of all to rejoice when his perdition is found. Therefore he showed the child to be more exalted than his own mother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Et intrantes domum, et reliqua: utrum domum an diversorium? Et procidentes adoraverunt eum, ante stellam adorabant: cessavit creatura, dum creator adoratur. Et apertis thesauris suis, et reliqua: aurum regi, thus Deo, myrra sepulcrum. Utrum unus aurum, alius thus, tertius myrram obtulit: non scitur: an unusquisque tria obtulit dona, aperte non dicitur, sed utrumque in figura. Non discordant, quia tres fideles unum sunt, et in unum essent tres fructus, tricesimus, quadragesimus, centesimus: tricesimus in lide Trinitatis, quadragesimus in perfectione actualis vitae, centesimus æternæ vitæ contemplatione. Unusquisque tria offerebant, per aurum conscientiam puram, per tuus orationem rectam, per myrram mortificationem voluntatis. Item tria munera, cogitatio sancta, verbum bonum, et opus perfectum. Stella sic apparuit tantum in ejus nativitate, sicut columba in baptismo. Nam stella quando antecedebat eos, non longe a terra.","english":"And entering the house, and the rest: was it a house or an inn? And falling down they worshiped him; before the star they were worshiping: creation ceased while the Creator was being worshiped. And having opened their treasures, and the rest: gold for the king, frankincense for God, myrrh for the tomb. Whether one offered gold, another frankincense, and a third myrrh is not known; whether each one offered the three gifts is not plainly stated, but both are in figure. They do not disagree, because the three faithful are one, and in one there would be three fruits: the thirtieth, the fortieth, the hundredth—the thirtieth in the faith of the Trinity, the fortieth in the perfection of the active life, the hundredth in the contemplation of eternal life. Each one was offering three things: through gold, a pure conscience; through frankincense, right prayer; through myrrh, the mortification of the will. Likewise the three gifts: holy thought, good word, and perfect work. The star appeared thus only at his birth, as the dove did at his baptism. For when the star was going before them, it was not far from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Et responso accepto in somnis, et reliqua. Ideo in somnis oculo clauso, ut Deum invisibilem, et in. comprehensibilem adorarent, et vigiles non aperiantur oculi ad creaturas, sed ad creatorem. Ne redirent ad Herodem, id est, post poenitentiam ad diabolum. Per aliam viam reversi sunt iti tuam regionem. Regio paradisus est. Ille per aliam viam regreditur, qui totam vitam suam emendat, et de pravi. tate venit ad sanctitatem.\n\nQui cum recessissent, ecce angelus Domini, et rcliqua. Gahriel, fortitudo Dei dicitur. Dignum erat ut infirmitatem humanitatis fortitudo Dei confortaret. Et aliter: quia tunc angelus nobis appropinquat, cuin nos recesserimus ab Herode diabolo. Fugit in Ægyptum: fuga victoriam ostendit, sicut Jesu Nave quando dixit, Dividite vos, et ite in fugam donec cives joras exeant, postea convertite, et vincetis eo.. Christus primus fugit, donec retro diabolum vincit. Sic Joseph in iEgypto a domina sua fugit inclyta, et postmodum ipse super Ægyptum rei tuit. Utque dum dicam tibi: hic ostendit quod non semper tugiendum est diabolum, ut Paulus apostolus ait: Resistite diabolo, et fugiet a vobis. Noctem hic ostendit, quod secessit litterae tenebrae Legis apud Judaeos post Christum usque hodie. Utque pd mortem Herodit: exspectat, id est, tres annos: gentiles signilicat Trinitatem credituros. Et non pervenit usque ad mortem.","english":"And having received a response in dreams, and the rest. Therefore in dreams, with the eye closed, so that they might worship the invisible and incomprehensible God, and their waking eyes might not be opened to creatures but to the Creator. That they should not return to Herod, that is, after repentance to the devil. They returned by another way into their own region. The region is paradise. He returns by another way who amends his whole life and comes from wickedness to holiness.\n\nWhen they had withdrawn, behold the angel of the Lord, and the rest. Gabriel is called the strength of God. It was fitting that the strength of God should strengthen the weakness of humanity. And otherwise: because then the angel draws near to us when we have withdrawn from Herod the devil. He fled into Egypt: the flight shows victory, as when Joshua said, Divide yourselves, and go in flight until the citizens of Jericho come out, then turn back, and you will conquer. Christ first flees until afterward he conquers the devil. So Joseph in Egypt fled from his illustrious mistress, and afterward he himself was safe over Egypt. And, that I may tell you briefly: this shows that the devil is not always to be fled from, as the apostle Paul says: Resist the devil, and he will flee from you. Night here shows that the darkness of the letter of the Law departed among the Jews after Christ until today. And until the death of Herod: he waits, that is, three years: he signifies the Gentiles who will believe in the Trinity. And he did not come all the way to death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Herodes indicat Judæos, qui ad Christum veniunt post mortem litteræ Legis. Ex Ægypto vocavi filium meum, primi Moyses et Aaron provocant Christum.\n\nTunc Herode. videns, quod illusus sit a magis. Hic prophetia impletur, draco iste quem formasti ad illudendum eia. Et mittit et occidit omnes puero., ut regem natum inveniret: hic plus illuditur, quos exstinctos putavit, vivos in paradisum misit, A bimatu et infra, id est, ab anno præterito et sequenti, quia infantiæ nomen annorum duorum. Vox in Rama, et reliqua. Rachel interpretatur oMit videns Deum: Rama excelsus. Rachel, Ecclesia, quæ plorat in valle lacrymarum, quos perdidit, qui ante peccaverunt, de quibus non vult consolari, quia non sunt Curistiani. Rachel mater fuit Benjamin, sive quia ibi mortua est et sepulta, ubi parvuli occisi sunt. Defuncti sunt enim, et reliqua. Ideo synecdoche, pars pro toto.","english":"Herod indicates the Jews, who come to Christ after the death of the letter of the Law. Out of Egypt I have called my son: Moses and Aaron first provoke Christ.\n\nThen Herod, seeing that he had been mocked by the magi. Here the prophecy is fulfilled: this dragon whom you formed to mock him. And he sends and kills all the boys, so that he might find the king who was born: here he is mocked all the more, for those whom he thought destroyed, he sent living into paradise. From two years old and under, that is, from the year past and the following, because the name of infancy is [the age] of two years. A voice in Ramah, and the rest. Rachel is interpreted as \"she who saw God\"; Ramah means \"high.\" Rachel is the Church, which weeps in the valley of tears for those whom she has lost, who sinned beforehand, for whom she does not wish to be consoled, because they are not Christians. Rachel was the mother of Benjamin, either because she died and was buried there, where the little ones were killed. For they are dead, and the rest. Therefore by synecdoche, the part for the whole.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Venit in civitatem Nazareth, id est, flos munditice; aptum fuit, ibi habitare, qui dixit', Ego sum flos camvi et lilium convallium. Archelaus, leo investigans, Nazaræus sanctus. Surge, accipe puerum et mairem ejus. Primo surge a terra qui terrea relinquis. Et puerum, postea matrem jubet accipero. Potius Deum amare, postea proximum. Archelaus, hæresis, qui se putant ese quod non sunt, et weci sunt. '\n\nIn diebus illis. Non ad regem Archelaum dicendum, sed a xv anno Tiberii Cæsaris; quia in ipso anno factum est verbum Domim super Joannem, ante Christum, vox ante verbum, lucerna ante solem, flos anie fructum. Penitentiam agite et non operamini, quia opera foras corpora dicitur; agite interiori homini, de corde agatur. Pœnitentia vera ost, amissa deflere, et poenitenda nun committere.\n\nAppropinquavit enim regnum cœlorum: id est, baptismum, vet Evangelium Christi, martyrium, vel Ecclesia. Vox clamantis ina dcterto,Joannis Christi trinum in modum fit clamor, si longe est: Longc a peccotoribus saltis; secundo ad surdum, Sicut aspis lurda, et reliqua: tertio indignatur. id est, indignatus est furor tuus. In deserto, id cs!, sine lege, sine rege, sine sacerdote, vel prophetia orant Judaei. Ut qui amant amico conjugem conjugere sponsam: sic Joannes Ecclesiam Christo conjunxit. Ideo amicus sponsi dicitur.","english":"He came to the city of Nazareth, that is, the flower of purity; it was fitting for him to dwell there, who said, I am the flower of the field and the lily of the valleys. Archelaus, the searching lion; the Nazarene, the holy one. Rise, take the boy and his mother. First rise from the earth, you who leave earthly things behind. And the boy, then the mother, he commands to be taken. Rather to love God, then neighbor. Archelaus, heresy, those who think themselves to be what they are not, and are not.\n\nIn those days. It must not be referred to Archelaus the king, but to the fifteenth year of Tiberius Caesar; because in that very year the word of the Lord came upon John, before Christ, the voice before the word, the lamp before the sun, the flower before the fruit. Repent and do not work, because works are said to be outside the body; act in the inner man, let it be done from the heart. True repentance is to bewail what has been lost, and never to commit what is to be repented of.\n\nFor the kingdom of heaven has drawn near: that is, baptism, or the Gospel of Christ, martyrdom, or the Church. The voice of one crying in the desert: John's cry on behalf of Christ is made in three ways, if he is far off: first, far from sinners; second, to the deaf, Like the deaf asp, and the rest; third, he is indignant, that is, your fury was indignant. In the desert, that is, without law, without king, without priest, or prophecy, the Jews pray. As those who love to join a friend's wife as a bride: so John joined the Church to Christ. Therefore he is called the friend of the bridegroom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Joannes habehat vestem de pilis camelorum, ipse in jejunio natus est, et habebat vestitum et cibum jejunii; aptum fuit, dum pænitentiam docuit, ut prius in se impleret, ut omnis qui verbum prcodicat, exemplo confirmet. Vestitum Joanuis de came. lotis, significat Ecclesiam gentium, vel divitias eorum, quos Christus collegit, ct fit Ecclesia. Zona, id est, mortificatio vitiorum: circa lumbos, id est, 'pia ibi cit fornicatio viri ct mulicrum in umbilico. Escam ejus locustæ, miserrimæ aves sunt, ostendunt Judæos, qui sunt litteram legis uti locustæ; met silvestre, significat dulces sermones Dei, vel Judæos qui susceperunt dulcem praedicationem, et vcnerunt ad Christum.\n\nTunc exibant ad eum Jerosolyma, et reliqua. Id est, Judae terra, pro habitatoribus dicitur. Jerosolyma, visio pacis, indicat pacificos, qui ad Cbristum veniunt per confessionem. Jordanis, id est, descensio, significat descendentes in humilitate ad Christum.","english":"John had a garment of camel's hair; he was born in fasting, and he had the clothing and food of fasting. It was fitting that, while he taught repentance, he should first fulfill it in himself, so that everyone who preaches the word may confirm it by example. John's garment of camel's hair signifies the Church of the Gentiles, or the riches of those whom Christ gathered, and it becomes the Church. The belt, that is, the mortification of vices; around the loins, that is, where the fornication of men and women is checked in the navel. His food was locusts, most wretched birds; they point to the Jews, who use the letter of the law like locusts; wild honey signifies the sweet words of God, or the Jews who received the sweet preaching and came to Christ.\n\nThen Jerusalem went out to him, and the rest. That is, the land of Judea is spoken of in place of its inhabitants. Jerusalem, vision of peace, indicates the peaceable, who come to Christ through confession. The Jordan, that is, descent, signifies those descending in humility to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Et baptizabant in Jordane, Ostendit quia per descensionem humiles venerunt ad baptismum. Confitentes peccata sun; ostendit quod oportet confiteri peccata, antequam ac communionem veniat. Pharisæi, id est, divisi, vel Sarabatae vocantur, Saducæi, justificati apud semetipsos.\n\nEt dixit eis, Progenie viperarum. Idem venenum in lingua tantum est; nam patricidas ct matricidas viperas pharisæi, et saducæi simulam qui matrem suam synagogam, et patres et prophetas occulerunt. Quis demonstravit vobis, et reliqua: id est, quis, non pro possibilitate, sed pro difficultate, uni diciiur, facite fructus bonos id wt, deponite omne vitium; vel facite fructum dignum pœnitentiæ jd est, qui babet duos tunicas, dei non habenti qui facit illicite, ab illicitis abstinant..\n\nPotest Deus a lapidibus istis, et relique. Lapides crant, quia lapides colebant, sed plures inde ad Christi fidem venerunt. Id est lapides simulant, quia gravi et duri et frigidi in fide sunt, Securis posita est, id est, Evangelium. ad radicem arborum, id est,Judæis. Securis ex ferro ei ligno constat: sic Christus ex divinitate et humanitate: radices, eogitationes: arborum, peccatorum; vel radices fiii, arborum, perantum.","english":"And they were baptizing in the Jordan. He shows that through their descent the humble came to baptism. Confessing their sins; he shows that one ought to confess sins before coming to communion. The Pharisees, that is, the divided, or they are called Sarabatae; the Sadducees, justified in their own eyes.\n\nAnd he said to them, Brood of vipers. The same venom is only in the tongue; for the Pharisees and Sadducees feign themselves vipers, parricides and matricides, who killed their mother the synagogue, and the fathers and the prophets. Who has shown you, and the rest: that is, who, not according to possibility but according to difficulty, is said to one, do good fruits, that is, lay aside every vice; or do a fruit worthy of repentance, that is, he who has two tunics, let him give to him who has not; let those who do unlawful things abstain from unlawful things.\n\nGod is able from these stones, and the rest. They were stones, because they worshiped stones, but many from there came to the faith of Christ. That is, he likens them to stones, because they are heavy and hard and cold in faith. The axe is laid, that is, the Gospel, at the root of the trees, that is, to the Jews. The axe consists of iron and wood: so Christ of divinity and humanity; the roots, thoughts; of the trees, of sins; or the roots of the fig tree, of the trees, of the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Omnis arbor, qui non facit fructum bouum excidetur: id est, dividetur ab Ecelesia. In ignem mittetur, id est, ia dic judicii. Fortior me est: iii est. Mon solum de Joanne, sed de omnibus fortior est Christus: ideo fortior, quia in Spiritu sancto et iu ique baptizat. Culciamenta portate, ideo non possum incarnationem ejus plenius enarrare.\n\nIpse vos baptizabit igne: id est, in judicio, vel in Spiritu sancio et igne. Cujus ventilabrum, et reliqua, id est, justum judicium; in manu, id est, in potestate eua; area, id est, mindus vel Ecclesia: triticum, id est, sanctum: in horreum, in regna coelorum: paleæ, peccatores, quM palea levis est, et portatur a veoto, et ignis comburit: sic peccatores, ipsi custodiunt ignem, quia non deficit ignis, uia! deficiant ligna.\n\nTunc venit Jesus ad Galilæam, ut baptizaretur, et rcliqua. Christus ad Joannem venit. id est, sponsa osculatur sponsum, quia Joannis per Ecclesiam sponsus est. Hic dicit, osculetur me osculo oris sui: vel ideo Christus a Joanne baptizatur, ut servus non se excuset suo Domino baptizari, vel Dominus uon dedignetur a servo suo baptizari. Ego a te debeo baptizari. Per istam causam Joannes cognovit Christum inter multos, dum Jordanis fugit illum, et montes exsultaverunt: quia creatura creatorem agnovit; et ideo ad Joannem venit, ut mundaret aquas, et ut Spiritu sancto demonstraretur. Quatuor causas.","english":"Every tree that does not bear good fruit will be cut down: that is, it will be separated from the Church. It will be thrown into the fire: that is, into the fire of judgment. He is mightier than I: that is, Christ is mightier not only than John but than all; mightier for this reason, that he baptizes in the Holy Spirit and in fire. Carry the shoes: for this reason I cannot more fully explain his incarnation.\n\nHe himself will baptize you with fire: that is, in judgment, or in the Holy Spirit and fire. Whose winnowing fan, and the rest: that is, his just judgment; in his hand: that is, in his power; the threshing floor: that is, the world or the Church; the wheat: that is, the saints; into the barn: into the kingdom of heaven; the chaff: sinners, who are light like chaff, and are carried off by the wind, and fire burns them; thus sinners themselves keep the fire, because the fire does not fail, though the wood may fail.\n\nThen Jesus came to Galilee, to be baptized, and the rest. Christ came to John: that is, the bride kisses the bridegroom, because through the Church the bridegroom belongs to John. Here she says, Let him kiss me with the kiss of his mouth; or for this reason Christ is baptized by John, so that the servant may not excuse himself from being baptized by his Lord, or so that the Lord may not disdain to be baptized by his servant. I ought to be baptized by you. By this cause John recognized Christ among many, when the Jordan fled from him, and the mountains exulted: because the creature recognized the Creator; and for this reason he came to John, that he might cleanse the waters, and that he might be shown forth by the Holy Spirit. Four causes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Sinc modo, id est, donee baptizati essent ambo. id est, ab undis Christus, vel martyrio, ad te pervenit. Omnem juutitiam, et reliqua, id est, legem naturæ, vel legem litteræ, quia mos fuit in eis seniores honorare. Baptismum Christi. Ut non diCferrent baptismum Joannis de baptismo Christi. Quia aqua lavat ot exstinguit; ideo per aquas baptismum fuit: ita Joannes lavat et exstinguit peccatum, vivificat et satiat a: ita baptismus mari. Et quia duebus substantiis baptizantur, i£ est, aqua et vox sacerdotis, visibilem et invisibilem, corpus et animam. Ascendit de aqua, significat, postea ascendere per bona opera, et gradu humilitatis descendere: quia Jordanis descensio dicitur. Ecce aperti sunt cœli, id eat, baptismum ostendit: cœlum apertum est unicuique post culpam Ada. Ei vidit spiritum descendentem sicut columbam; ostendit quod iii forina columbæ tantum, quia ab Mte spiritu. corpus accepit: similitudo columbæ ad hoe facta est, nam antea non fuit. Ideo in columba venit spiritus in Christum, quia avis niitis est: ita Christus mitis sine macula. Nam aliter, septem figuras habet eor lumba, septiformis Spiritus significatur; et ideo per columbam venit spiritus in Christo, sicut stella quæ. nec antea fuit, nec postea. Vel ideo quia filius it corpore, quia sicut non potuissent homines præsentiam Filii Dei sustinere. siue corpore; ita neC spirilum sine columbæ specie sustinnissent.","english":"Only in this way, that is, until both had been baptized. That is, Christ came up from the waters, or by martyrdom, to you. All righteousness, and the rest, that is, the law of nature, or the law of the letter, because it was the custom among them to honor the elders. The baptism of Christ. So that they would not distinguish the baptism of John from the baptism of Christ. Because water washes and extinguishes; therefore baptism was through waters: thus John washes and extinguishes sin, gives life and satisfies; thus is the baptism of the sea. And because they are baptized in two substances, that is, water and the voice of the priest, the visible and the invisible, body and soul. He ascended from the water, meaning, afterward to ascend through good works, and to descend by a step of humility: because the Jordan is called a descent. Behold, the heavens were opened, that is, he showed his baptism: heaven is opened to each one after the guilt of Adam. And he saw the Spirit descending like a dove; he showed that it was only in the form of a dove, because he received a body from the Holy Spirit: the likeness of a dove was made for this purpose, for it did not exist before. Therefore the Spirit came upon Christ in a dove, because the bird is gentle: thus Christ is gentle without blemish. For otherwise, the dove has seven figures, by which the sevenfold Spirit is signified; and therefore the Spirit came upon Christ through a dove, like the star which neither existed before nor afterward. Or therefore because the Son was in the body, because men could not have endured the presence of the Son of God, whether in the body; so neither could they have endured the Spirit without the appearance of a dove.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Cur super apostolos ib igne, et Christo in columba, ad littelam dicendum ostendunt. Et vox de cœlis, hic It.. nitas comparatur. Vox Patris Filium dickr spiritus per columbam. Ric est Filius meus, et reliqua i quia prius filius Mam displiCuit, Christo autem complacuit.\n\nTunc Jesus ductus ea., id est, a Spiritu sancto duclus in deserte post baptismum: ostendunt quod per jejunium ei orationam vincitur diabolus. Debomus et nos in desertum duci a viliis, vincamus ipsa. Ut tentaretur a diabolo, id est, ut diabolum vinceret. Quadraginta diebus H quadraginta noctibus, ne hæretici dicerent, quod nocto manducasset. XL signum quod Moyses jejunavit in monte, et XL Elias: et fuit cum discipulis suis quadraginta diebus post resurrectionem: et XL dierum diluvium, quia per bae peccatam Adæ detere debuit. Postea esurrit, indiCat verum hominem; ut diabolus falleret ejus nativitate.","english":"Why the Spirit appeared over the apostles in fire, but over Christ in a dove, they show must be explained according to the letter. And the voice from heaven, here… is compared. The voice of the Father declares the Son; the Spirit is shown through the dove. This is my beloved Son, and the rest, because previously he was displeasing as the son of man, but in Christ he was well pleased.\n\nThen Jesus was led, that is, led by the Holy Spirit into the desert after baptism: they show that by fasting and prayer the devil is conquered. We too ought to be led into the desert from vices, and conquer them. That he might be tempted by the devil, that is, that he might conquer the devil. For forty days and forty nights, lest the heretics say that he ate by night. Forty is the sign that Moses fasted on the mountain, and forty Elijah: and he was with his disciples forty days after the resurrection: and the flood lasted forty days, because through these the sin of Adam had to be wiped away. Afterwards he hungered, which indicates a true man; so that the devil might be deceived by his birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Accedens tentator, id est, tamquam piscis tentat hamum, et vincitur: ut qni primum bominem per gulam vicit, a secundo per abstinentiam vincatur. Si filius Dei es diE ut lapides, et reliqua: per etymologiam, panis a pascendo, ut videret si de petra potuisset hoc facere: vel quia mystice diaboli cibus, homineS lapidcl et duri in peceato; sed ille, qui de aqua vinum, et de petra aquam produxM, potuit hoc si voluisset.\n\nNon in solo pane vivit homo: et reliqua, id est, non vixisset homo, si non voluisset Deus, et jam panem mandueasset, et si non manducasset panem, si voluisset, vixisset, sicut Moyses et Elias, XL diebns. Verbum Dei, animæ, id est, æternam vitam. In sancta civitate, hi est, Jerusalem; super pinnaM, tempii, id est, super murnm areæ maceriae, elationem significant: non est, ut a capite se tentare dimisit, qui pel membrum a Pilato crucifigi permisit. Has, tres tentationes is Adam prius diabolus exigit: per gulam dixit, gusta: per vanam gloriam, eritis sicut dii: per avaritiam, scientes bonum et malum; sed per hae tres iterum tentavit Christum: gula, de petra fieri panem: per vanam gloriam, mitte te dearsum: per avaritiam, emma tibi dabo, et reliqua. Sed qui eum iu ahyssum, verbo prædicationis, ducit: ostendil per bas tres vincere diabolum. Hie ostendit vorum Deum et verum hominem homo quem tentat diabolus, Deus est, cui angeli ministrabant.","english":"The tempter approaches, that is, like a fish he tries the hook and is conquered, so that he who first conquered man through gluttony may be conquered by the second man through abstinence. If you are the Son of God, tell these stones, and the rest: by etymology, bread from feeding, so that he might see whether he could do this from a rock; or because mystically the devil's food is men, stony and hard in sin; but he who produced wine from water and water from a rock could have done this if he had wished.\n\nMan does not live on bread alone, and the rest, that is, man would not have lived if God had not willed it, and he had already eaten bread, and if he had not eaten bread, he would have lived if he had willed it, just as Moses and Elijah did for forty days. The word of God is the life of the soul, that is, eternal life. In the holy city, that is, Jerusalem; upon the pinnacle of the temple, that is, upon the wall of the court's enclosure, they signify pride: it is not as if he allowed himself to be tempted from the head, who permitted himself to be crucified by Pilate in his member. These three temptations the devil first demanded of Adam: through gluttony he said, taste; through vainglory, you will be like gods; through avarice, knowing good and evil; but through these three he tempted Christ again: by gluttony, that bread be made from a rock; by vainglory, cast yourself down; by avarice, I will give you all these things, and the rest. But he who leads him into the abyss by the word of preaching shows that through these three he conquers the devil. Here he shows the true God and true man: the man whom the devil tempts, and God, to whom the angels ministered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"XL dies, decima sunt anni, ut sicut ab omnibus rebus decimas dare debemus: ita et dierum vitæ nostræ Deo decimas dare studeamus.\n\nQuoniam angelis suis, et reliqua: ut vicisset Cbristum exemplo, boc sicut Christus illum exemplo suo vicit per scripturam. Sed diabolus non rectum illum psalmum de Christo intelligit: ait ilii Jesus, NOH tentabis Daminum Deum tuum, bio.dicit: dum ego sum Dominus Deus tuua, eur ine tentas?\n\nEt ostendit ei omnia regna mundi: Ad est, aurum, argentum. Hæc omnia tibi daho ♦ et reliqua. Vere cadit, qui adorat diabolum; quicumque monachus principi propter mercedem curaveril, se diabolo mancipatur. Vade retro, id est, regnum inum nunc, vel in judicio in infernum.\n\nDominum tuum adorabis, et reiiqua per tria exempla Deuteronomii quo significatur EvangeHum, id est, iteratio legis, Dominus diabolum vicit: item significat, id est, tentatio in David et Goliat. v lapides, v libri Moysi i qui de ono oecidit diahalum, id est, unum librum ut lapidem. Per III tentationes, id est, suggestio, delectatio, consensio; sed Christum per solum suggestionem tentavit, quia suggedtio ex diabolo fit.","english":"The forty days are the tenth of the year, so that just as we ought to give tithes from all things, so too let us strive to give to God the tithes of the days of our life.\n\nFor he will give his angels charge over you, and the rest: so that he might conquer Christ by example, this one—just as Christ conquered him by his own example through Scripture. But the devil does not understand that psalm rightly concerning Christ. Jesus says to him: You shall not tempt the Lord your God. Here he says: since I am the Lord your God, why do you tempt me?\n\nAnd he showed him all the kingdoms of the world: that is, gold, silver. All these I will give you, and the rest. Truly he falls who adores the devil; whoever, being a monk, has served a prince for the sake of reward, hands himself over to the devil. Get behind me, that is, your kingdom now, or in judgment into hell.\n\nYou shall adore the Lord your God, and the rest, through three examples from Deuteronomy, by which the Gospel is signified, that is, the repetition of the law; the Lord conquered the devil. It likewise signifies, that is, the temptation in David and Goliath. Five stones, five books of Moses, by which he slew the devil, that is, one book as a stone. Through the three temptations, that is, suggestion, delight, consent; but he tempted Christ through suggestion alone, because suggestion comes from the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Cum autem audisset Jesus, quod Joannes traditus esset, secessit in Galilæam: id eat, a Judæis, abiit ad gentes, vel relicta synagoga cum Lege sua, eollocavit Eeclesiam et Evangelium. Galilæa, volubilitas dicitur: ad eos Venit qui de maio ad bonum veniunt: et quia pro sanitate puella; venit, et mulierem in tia sanavit, significat synagogam et Ecclesiam. ReHcta civitate Galilaea, venit in Cafarnaum: villa pulcherrima figurat Ecclesiam. NazareLb fios dieitur: quia de flore fructus fit; Cafarnaum villa pinguedinis: lux illuminat, et pinguedo sanguine caret. Ostendit, quod Christus a flore litteræ legis, pervenit ad fractum pinguediais Evangelii loca, id est, scientiæ. In finibus Zabulon, et Nephthalim: Zabulon, habitatio putchritudinis dieKur: Nephthalim, oblivio dicitur. Hie ostendit quia qui obliviscitur pecoata sua, ipse in pulchritudine habitat. Trans Jordanem, cl reliqua: quia pro timore gentium populorum, iste in noete manebat in campo. Vidit lucem magnam, ut dicit: Lux orta est eis, qui sedebant in tenebris, id est, ignorantiae peccato-, rum, lux orta etl eis, id est, Christus.","english":"But when Jesus heard that John had been handed over, he withdrew into Galilee: that is, from the Jews he went to the Gentiles, or, leaving the synagogue with its Law, he established the Church and the Gospel. Galilee is called \"rolling change\": he came to those who turn from evil to good; and because he came for the health of the girl, and healed the woman in [her illness], it signifies the synagogue and the Church. Leaving the city of Galilee, he came to Capernaum: the fairest village figures the Church. Nazareth is called \"flower\": because the fruit comes from the flower; Capernaum is the village of richness: light illuminates, and richness lacks blood. He shows that Christ came from the flower of the letter of the Law to the fruit of the richness of the Gospel, that is, of knowledge. In the borders of Zebulun and Naphtali: Zebulun is called \"dwelling of beauty\"; Naphtali is called \"forgetfulness.\" Here he shows that the one who forgets his sins, he himself dwells in beauty. Beyond the Jordan, and the rest: because for fear of the Gentile peoples, this one remained in the field by night. He saw a great light, as it says: A light has risen for them who sat in darkness, that is, in the darkness of the ignorance of sins, a light has risen for them, that is, Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Pænitentiam agite, id est, vinum in vulnere ponite; appropinquavit enim regnum coelorum, id est, oleum in vulnus: consolationem dat, quia in V cLeri pecora immolabant, in Novo unusquisque Domino offeret. Ambulabat, ostendit nobis in mundo esse præsenti, transiendo, non amando. Juxta mare, mundana carne, mare Galilææ, ipse est stagnum Genezareth, lacus salinarum, et mare Tiberiadis, et lacus Cineret.\n\nVenit post me, et reliqua: id est, animas trahere de pelago peccati ad littus requice aeternæ, quia mos est piscantibus navem et rctem in mare habere: ita apostoli Ecclesiam, Evangelia, et mundum, pisces, homines: mittentes retias in mare, praedicationem in mundum.\n\nIlli, relictis retibus et patre, secuti sunt eum. Idem, patre diabolo: retias habitationis, et negotia sacculi. Petrus et Andraeas retias miserunt in mare: ostendunt, quod Dominus elegit alios cupientes, rebus mundi adhærentes. Jacobus et Joannes retias refeterunt. ut mitterent eas in mare, id est, quod elegit alios cupientes adhaerere rebus mundi. Quis plus reliquit de his quatuor? Petrus et Audræas plus re. liquerunt, quia propria eorum sunt, nam his duobus: aliis fuit non sua.","english":"Do penance, that is, put wine into the wound; for the kingdom of heaven has drawn near, that is, oil into the wound: he gives consolation, because in the five hundred of the clergy they used to sacrifice flocks, in the New each one will offer to the Lord. He was walking—he shows us that we are in this present world by passing through, not by loving. Beside the sea, worldly flesh, the Sea of Galilee—it is itself the pool of Gennesaret, the lake of salt-works, and the Sea of Tiberias, and the lake of Chinnereth.\n\nHe comes after me, and the rest: that is, to draw souls from the deep of sin to the shore of eternal rest, because it is the custom of fishermen to have a boat and a net in the sea: so the apostles [have] the Church, the Gospels, and the world; the fish, men: casting nets into the sea, preaching into the world.\n\nThey, leaving behind the nets and their father, followed him. The same [father], the devil: the nets of dwelling, and the business of the world. Peter and Andrew cast nets into the sea: they show that the Lord chose others who were desiring, clinging to the things of the world. James and John mended their nets, so that they might cast them into the sea—that is, that he chose others desiring to cling to the things of the world. Who left more of these four? Peter and Andrew left more, because their own things were theirs; for to these two, to the others it was not their own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Faciam vos, et reliqua. Mutavit affectum, non officium, sed bis quatuor, haec est prima quadriga: nunc bini et bini mitluntur in Ecclesiam, sicut in arca Noe. Bini et bina animalia, quatuor virtutes significant: justitia, prudentia, fortitudo, temperantia. Per tres vocationes vocati sunt populi: prima per Joannem,ad amicitiam, ecce Agnus Dei: secunda, ad credulitatem, Joanne dicente, Hoc primum signum fecit Jesus inCana Galileæ, ut crederent in eum discipuli ejus: tertia vocatio ad apostolatum, Venite post tile. et reliqua.\n\nCircuibat Jesus lotam Galilæam, et reliqua. Sicut Gedeon vincebat Philistinos, ita Christus daemonia. Docens, id est, ea quæ legis erant: praedicans, id est, Evangelium. Omnem languorem, id est, medicus fuit populi, id est, Israel: languor corporis, infirmitas animæ.\n\nEt abiit opinio ejus in totam Syriam: id est, in oinnes gentes. Omnes male habentes, id est, multis peccatis insani fuerunt, vel mala fide. Et quia dæmonia habebant: id est, in anima idolis creditur: lunaticos, id est, lunatici putabant de ortu lunæ infirmitates.","english":"I will make you, and the rest. He changed their affection, not their office, but twice four, this is the first fourfold team: now they are sent two by two into the Church, as in Noah's ark. Two by two, the animals signify four virtues: justice, prudence, fortitude, temperance. Through three callings the peoples were called: the first through John, to friendship, behold the Lamb of God; the second, to belief, John saying, This first sign Jesus did in Cana of Galilee, that his disciples might believe in him; the third calling to apostleship, Come after me, and the rest.\n\nJesus was going about all Galilee, and the rest. As Gideon conquered the Philistines, so Christ conquered demons. Teaching, that is, the things that belonged to the law: preaching, that is, the Gospel. Every sickness, that is, he was a physician of the people, that is, of Israel: sickness of the body, infirmity of the soul.\n\nAnd his fame went out into all Syria: that is, into all the nations. All who were ill, that is, who were insane with many sins, or of evil faith. And because they had demons: that is, in the soul one believes in idols: lunatics, that is, the lunatic were thought to have infirmities from the rising of the moon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":25,"ref":"p25","source":"Obtulerunt ei paralyticos: id est, pigri ad bonum agendum. Et secutæ sunt eum turbæ multce, id est: primo discipuli ad fidem: secundi infirmi pro sanitate: tertii legis periti, ad reprehendendum: quarti pauperes, pro eleemosyna: quintae mulieres, ne ipsæ desperarent: sexti parvulorum, ut dixit: Sinite parvulos venire. Decapoli: id est, qui verba Legis observant, et de Jerusalem, id est, quod videntes pacem, Christum secuti essent, et de Judæa: id est, qui per confessionem secuti sunt Christum.\n\nVidens autem Jesus turbas. Item quatuor turbae secutæ sunt Christum, et ipsae quatuor sequuntur Ecclesiam; prima ut Christum per timorem et amorem, item ad Ecclesiam veniunt: secunda, qui pro cupiditate cibi aut potus: tertia, pro invidia, ut habeant quod accusent: quarta doctores. Christus tria refugia habuit, ut fugeret turbas, in monte, in deserto, in nave super mare; hæc tria nobis relinquit: in altitudinem mandatorum descendere in deserto, deserere vitia, et in unitatem Ecclesiae intrare. Navis Ecclesiam significat: ut qui habet gubernatorem et navigatores, et aqua, qui jactant, hi de nave. Idem episcopi, et laboratores, et qui ministeria intus faciunt, et tres offendunt naves, periculum in undis, in vento, in silice: sic Ecclesiæ periculum undis, tentationis diaboli, in vento peccatorum, in silice, falsis fratribus.","english":"They brought to him the paralytic: that is, the sluggish toward doing good. And great crowds followed him: that is, first the disciples for faith; second the sick for healing; third the experts in the law, for reproving; fourth the poor, for alms; fifth the women, lest they themselves despair; sixth the little children, as he said: Suffer the little children to come. From the Decapolis: that is, those who observe the words of the Law, and from Jerusalem: that is, those who, seeing peace, would follow Christ, and from Judea: that is, those who followed Christ through confession.\n\nBut Jesus, seeing the crowds. Likewise four crowds followed Christ, and these same four follow the Church; the first, that they may follow Christ through fear and love, likewise come to the Church; the second, who for greed of food or drink; the third, for envy, that they may have something to accuse; the fourth, teachers. Christ had three refuges, that he might flee the crowds: on the mountain, in the desert, in a boat upon the sea; these three he left to us: to descend into the height of the commandments, in the desert to forsake vices, and to enter into the unity of the Church. The boat signifies the Church: so that those who have a helmsman and sailors, and the water, who are tossed about, these are from the boat. The same are bishops, and laborers, and those who perform ministries within, and they offend against three boats, danger in the waves, in the wind, in the rock: so the Church's danger in the waves, of the devil's temptation, in the wind of sins, in the rock, from false brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Quando ascendebat in montem significabat theorica, id est, contemplativa: quando descendit, docet practica, id est, actuale. Et cum sedisset, iudicat incarnationem ejus non apparuisse, quia qui sedit, vestimento corpus suum defendit.\n\nAccesserunt ad eum discipuli ejus: id est, corpus et anima. Et aperiens os suum, id est, qui aperuit ora prophetarum. Beati pauperes spiritu, id est, qui pro Spiritu sancto pauperes sunt, cum divites esse possint. Beati mites, id est, qui nulli malum pro malo reddit; quoniam ipsi possidebunt terram, de qua dicitur, credo videret et reliqua. Beati qui lugent nunc, non de omni fletu hoc dicit: sed de tribus, quos saeculum oportet habere: primum fletum pro peccato suo: secundum, pro peccato proximi: tertio pro amore cœlesti. Lacrymae tres naturas habent: amara, pro peccato non flere: calida, per calorem charitatis proiimi deflere delicta, a jacent a caelo, pro ejus amore flere. Tribus causis lacrymae funduntur: pro recordatione, pro timore futuri, pro peregrinatione.","english":"When he was ascending the mountain, it signified theoria, that is, the contemplative life; when he descended, he teaches practica, that is, the active life. And when he sat down, he judges that his incarnation did not appear, because he who sat down defended his body with a garment.\n\nHis disciples came to him: that is, body and soul. And opening his mouth, that is, he who opened the mouths of the prophets. Blessed are the poor in spirit, that is, those who are poor for the sake of the Holy Spirit, when they could be rich. Blessed are the meek, that is, those who return evil to no one for evil; for they shall possess the land, of which it is said, I believe he would see, and the rest. Blessed are those who mourn now: he does not say this of every weeping, but of three kinds which the world ought to have: first, weeping for one's own sin; second, for a neighbor's sin; third, for heavenly love. Tears have three natures: bitter, not to weep for sin; warm, to weep for a neighbor's faults through the warmth of charity; flowing from heaven, to weep for love of him. Tears are poured out for three causes: for remembrance, for fear of the future, for pilgrimage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Beati qui esuriunt, et reliqua: id est, cui non suf. ficit quidquid boni facit, nisi amplius facere vult. Ipsi saturabuntur, id est, in regno Dei. Beati misericordes: id est, qui miserentur, de miseria liberantur, et cum dono suo in caelum vadent. Beati mundo corde, id est, qui puro corde; non tangitur ulla conscientia peccati, quia mundus Deus mundos corde respicit.\n\nBeati pacifici: id est, in quatuor partes; inter Deum, et bominem et proximum, inter hominem et amicum suum. Oportet vitium odire, et hominem diligere.\n\nBeati qui persecutionem patiuntur propter justitiam, id est, in Christo. Uae octo beatitudines ad octo tiomines pertinent, qni fuerant in arca,et modo debent, esse, quia septem mulieres unum virum habuerunt Christum: id est, in resurrectione. Hae octo beatitudines in Christo complentur. Beati pauperes spiritu: Filius hominis non habet ubi caput reclinet. Beati mites: Discite a me, quia mitis sum. Beati qui lugent: Videns civitatem flevit super eam. Beati qui esuriunt: Meus cibus est ut faciam voluntatem Patris mei. Beati misericordes, id est, Misericordiam volo, et non sacrificium. Beati mundo corde, id est: Estote sancti, quoniam ego sanctus sum. Beati pacifici: Pacem meam do vobis, et reliqua. Beati qui persecutionem pationtur, id est: Si me persecuti sunt, et vos persequentur.","english":"Blessed are those who hunger, and the rest: that is, to whom whatever good he does is not enough, unless he wishes to do more. They shall be satisfied, that is, in the kingdom of God. Blessed are the merciful: that is, those who show mercy are freed from misery, and with their gift they shall go into heaven. Blessed are the pure in heart, that is, those who are pure of heart; they are not touched by any consciousness of sin, because God, being pure, looks upon the pure in heart.\n\nBlessed are the peacemakers: that is, in four parts; between God and man and neighbor, between man and his friend. One must hate the vice and love the man.\n\nBlessed are those who suffer persecution for righteousness' sake, that is, in Christ. Woe—the eight beatitudes pertain to the eight men who were in the ark, and now they ought to be, because seven women had one man, Christ: that is, in the resurrection. These eight beatitudes are fulfilled in Christ. Blessed are the poor in spirit: the Son of Man has nowhere to lay his head. Blessed are the meek: Learn from me, for I am meek. Blessed are those who mourn: Seeing the city, he wept over it. Blessed are those who hunger: My food is to do the will of my Father. Blessed are the merciful, that is, I desire mercy, and not sacrifice. Blessed are the pure in heart, that is: Be holy, for I am holy. Blessed are the peacemakers: I give you my peace, and the rest. Blessed are those who suffer persecution, that is: If they have persecuted me, they will also persecute you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Vos eatis saI terræ: Id est, apostoli et doctores dicuntur: terræ, hujus mundi dicitur. Quod si saI evanuerit, et reliqua. Si doctor erraverit, in quo emendatur? Sal saporat, vermes occidit. Projiciatur et conculcetur ab hominibus, id est, exeant extra Ecclesiam, et reputentur in parte gentilium. Vos estis lux mundi: id est, quia lux absconsa revelat, et tenebras illuminat: ita et vos tenebras peccatorum illuminate. Alias vero, sicut sol semper in coelo manet: ita et vos ibi manete.\n\nNon potest civitas abscondi: Id est, Ecclesia, super montem, id est, super Christum. Neque accendunt lucernam, id est, apostolos et doctores. Non ponunt sub modio, id est, sub timore, vel amore. Quatuor similitudines habent apostoli: sal, sol, lucerna, civitas. Super candelabrum, id est, Ecclesia. Ut luceant omnibus qui in domo sunt: id est, in Ecelesia, vel in mundo. Sic luceat lux vestra, id est, doctrina, sive bona opera. Et glorificent Patrem veatrum, id est, in benefactis vestris.","english":"You are the salt of the earth: that is, the apostles and teachers are called the salt of the earth, that is, of this world. But if the salt has lost its savor, and the rest. If a teacher has erred, by what is he corrected? Salt gives savor, kills worms. Let it be cast out and trodden under foot by men, that is, let them go outside the Church and be reckoned among the Gentiles. You are the light of the world: that is, because a hidden light reveals and illuminates the darkness, so also you illuminate the darkness of sins. But in another sense, just as the sun always remains in heaven, so also remain there.\n\nA city cannot be hidden: that is, the Church, upon a mountain, that is, upon Christ. Nor do they light a lamp, that is, the apostles and teachers. They do not put it under a bushel, that is, under fear or love. The apostles have four similitudes: salt, sun, lamp, city. Upon a lampstand, that is, the Church. That it may shine for all who are in the house: that is, in the Church, or in the world. So let your light shine, that is, your teaching or good works. And let them glorify your Father, that is, in your good deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Nolite putare, quia non veni solvere legem: Id est, quodcumque opus factum est, ipse implevit. Quando filii Israel peccaverunt, Moyses et Levi tres gladios ad vindictam super eos acceperunt, quod Christus fecit cum dixit: Non veni pacem mittere, aed gladium. Et implere, id est, quod minus erat, quia vetus Lex, si quis adulterasset, puniri jubebat: nunc autem non solvitur, sed impletur, cum dicitur: Qui viderit mulierem ad concupiscendam eam, et reliqua: et iterum: De omni verbo otioso, rationem reddere in die judicii. Ecce non veni solvere legem, sed augere quod vetas non dixit.\n\nAmen dico vobis. Amen, id est, bere, sive fideliter. Iota unum, nomen littera, quae uno ducto: fit deca a littera, id est, decem verba Legis, apud Graecos litteræ, quod nos unum diximus. Unus apex, unum punctum, ad litteram; ad sensum autem, minima mandata Legis. Donec omnia fiant, quia quae lege minima fuerunt, plena mysteriis nunt; iota vetus Lex, apex Nova.","english":"Do not think that I have come to dissolve the law: that is, whatever work was done, he himself fulfilled. When the children of Israel sinned, Moses and Levi took three swords for vengeance upon them, which Christ did when he said: I have not come to send peace, but a sword. And to fulfill, that is, what was lacking, because the old Law commanded that if anyone had committed adultery, he be punished: now however it is not dissolved, but fulfilled, when it is said: Whoever has looked upon a woman to lust after her, and the rest: and again: For every idle word, to give an account on the day of judgment. Behold, I have not come to dissolve the law, but to increase what the old did not say.\n\nAmen I say to you. Amen, that is, truly, or faithfully. One iota, the name of a letter, which is made with one stroke: from the letter deca is made, that is, the ten words of the Law, among the Greeks letters, which we have called one. One apex, one point, according to the letter; according to the sense, however, the least commandments of the Law. Until all things come to pass, because the things that were least in the law are full of mysteries; the iota is the old Law, the apex the New.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Qui enim solverit unum de mandatis istis minimis. Id est, qui mullum docet, et minime implet. Pharisæi excolantes culicem, et camelum glutientes: id est, qui aliis minime praedicat, et sibi majora commiuit. Minimus vocabitur in regno cælorum, id est, in Ecclesia. Nisi abundaverit justitia vestra plus quam scribarum et pharisæorum: quia illi magna docebant, et modicum faciebant, vel quia alia mandata de lege repudiabant: quae non amabant, non dicebant, et quae amabant, dicebant.\n\nAudistis quia dictam est antiquis, non oecide.; id est, non solvere legem. Qui irascitur fratri suo: id est, ira in corde sine voce, reus erit in judicio, id est, in die judicii. Racha, id est, vacuus vel inanis. Fatue, id est, sine cerebro: reus erit gehennae ignis, id est, gehenna duplex poena, eo quod animam et corpus punit.\n\nSi offeres munus tuum ad altare, et reliqua: vade reconciliari fratri tuo: id est, munus, orationem, oblationem aut teipsum ad communionem offers: numquam ad Ecclesiam veniendum est, usquequo fratri non reconciliaberis. Relinque ibi munus tuum: quomodo hoc impletum erit? pariter ambos increpat, si est in propinquo, bene, et si longe, mente tamen debet reconciliare, et jam quod dictum est, cum omnibus hominibus pacem habere.","english":"For whoever dissolves one of these least commandments—that is, who teaches much and fulfills very little. The Pharisees strain out a gnat and swallow a camel—that is, he who preaches very little to others and commits greater things for himself. He shall be called least in the kingdom of heaven—that is, in the Church. Unless your righteousness abounds more than that of the scribes and Pharisees—because they taught great things and did little, or because they rejected other commandments of the law: those they did not love, they did not speak of, and those they loved, they spoke of.\n\nYou have heard that it was said to the ancients, You shall not kill; that is, not to dissolve the law. Whoever is angry with his brother—that is, anger in the heart without voice—shall be liable in judgment, that is, on the day of judgment. Racha, that is, empty or vain. Fool, that is, without brain: he shall be liable to the fire of Gehenna, that is, Gehenna is a double punishment, in that it punishes both soul and body.\n\nIf you offer your gift at the altar, and the rest: go, be reconciled to your brother—that is, you offer a gift, a prayer, an offering, or yourself for communion: one must never come to the Church until you are reconciled to your brother. Leave your gift there: how will this be fulfilled? He rebukes both alike; if he is nearby, well, and if far away, he must nevertheless be reconciled in mind, and, as has been said, to have peace with all men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Esto consentiens adversario tuo, id est Evangelium: dum es in via cum eo, id est, in ista vita: sive adversario tuo diabolo, ut non facias quod suggerit tibi, ne tibi augeatur paena pro tuo peccato. Si infans Iladium petit, non ei porrigas, unde se pungat: et sic ei consentis. Ne forte adversarius tradat te judici, id est, ne lex Evangelii tradat te Christo judici: quia non consensisti Evangelio, ministro, id est, angelo, qui animas in poenam mittit iu carcerem, id est, in infernum.\n\nNon exies inde, id est, quia de inferno nemo exit, donec novissimum quadrantem reddat: donec, pro semper accipitur. Quadrans est quarta pars nummi, quae pro lavatione in mercede datur, vel pro minimo peccato dicitur: quadrantem reddere, in infernum mitti, vel quia homo de quatuor elementis factus est. Audisti quia dictum est antiquis, Non mæchaberis, id est, non adulterabis. Qui viderit mulierem ad concupilcendum eam. Duae concupiscentiae sunt, prima, quam si possibilitas sequatur affectus, operis non sequitur: secunda quae consummatur, si possibilitas suppetat: moechatus in corpore, et in corde fit.","english":"Be agreeable to your adversary, that is, the Gospel, while you are on the way with him, that is, in this life; or to your adversary the devil, so that you do not do what he suggests to you, lest your punishment be increased for your sin. If a child asks for a sword, do not hand it to him, lest he wound himself with it; and in this way you are agreeing with him. Lest perhaps the adversary hand you over to the judge, that is, lest the law of the Gospel hand you over to Christ the judge, because you did not agree with the Gospel; to the minister, that is, the angel who sends souls into punishment, into prison, that is, into hell.\n\nYou will not come out from there, that is, because no one comes out of hell, until he pays back the last quadrans; \"until\" is taken to mean \"forever.\" A quadrans is a fourth part of a coin, which is given as payment for washing, or it is said to mean the least sin; to pay back the quadrans is to be sent into hell, or because man was made from the four elements. You have heard that it was said to the ancients, You shall not commit adultery, that is, you shall not commit adultery. Whoever has looked at a woman to lust after her. There are two kinds of lust: the first, which, if the opportunity follows, does not follow the act; the second, which is consummated if the opportunity is available: adultery is committed in the body and in the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Si oculus tuus dexter scandalizat te: erue eum. et projice abste. Id est, princeps vel doctor tuus, erue, id est, separa eum a te, si te Dei servitio probibuerit; unum membrum tuum, id est, melius est tibi ut princeps pereat, quam cum illo vadas in infernum. Oculus, id est, desiderium tuum, quia corpus per illum in gehennam mittitur. Dextra manus, id est, minister, aut ira tua: scandalizat te, id est, amanda a te: manus, id est opus malum' abscide.\n\nNon jurare: id est, non perjurare: non jurare omnino: id est, numquam jurare: neque per cælum, quia sedes est Dei: alter est, est: non, non, id est, verbum dici in ore et in corde: quodamplius est a malo est, id est, ex indignitate illius, cai HOD creditur.\n\nOculum pro ocuto, idest, nen reddere malum pro malo. Si quis percusserit tein dexteram maxillam, id lit, si hæreticus percusserit te in dogma malæ seri. pturæ, praebe illi aliud dogma divinæ Scripturæ, ad vivendum. Qui vult runicam tuam tollere,id est, crimen qnod in te homines acuunt de te, dispoliare: Dimitte et pallium, id est, criminis, cujus solas conscius es, da ei confessionem. Et Ii quis te angarisaverit mille passus, vude eum illo alia mille, id est, ot exieris corpore, rade et mente. Qai petit a te da ei, id est, qui interrogat, dic ei, sive pauperi eice. mosynam.","english":"If your right eye causes you to stumble, tear it out and cast it from you. That is, if your prince or teacher prevents you from the service of God, remove him, that is, separate him from you; it is better for you that one member of yours, that is, that the prince perish, than that you go with him into hell. The eye, that is, your desire, because through it the body is sent into Gehenna. The right hand, that is, a servant, or your anger: if it causes you to stumble, that is, if it is to be loved by you; the hand, that is, an evil work, cut it off.\n\nDo not swear: that is, do not commit perjury: do not swear at all: that is, never swear: neither by heaven, because it is the throne of God. Let your yes be yes, and your no, no: that is, let the word be spoken in the mouth and in the heart. What is more than this is from evil: that is, from the unworthiness of him to whom it is believed.\n\nAn eye for an eye: that is, not to return evil for evil. If anyone strikes you on the right cheek, that is, if a heretic strikes you in the doctrine of evil scripture, offer him the other doctrine of divine Scripture, for living. Whoever wants to take your tunic, that is, to strip you of the accusation that men sharpen against you concerning you: give him your cloak also, that is, give him confession of the sin of which you alone are conscious. And if anyone compels you to go one mile, go with him another two, that is, if you have gone out from the body, shave also in mind. Give to the one who asks of you, that is, to the one who questions, say to him, or give alms to the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Dictum est antiquis, Diliges proximum tuum, et odio' habebis inimicumtuum. Quomodo dixit, non solvere legem, recte implet, qnia in vetere 'deit de diabolo, inimicum odire: hic antem de utroque. Treis modis diligimus inimicos: corde qni nos corde edit: opere bene facere illi, qui nos opere persequitur: orare verbo, qui nos verbo criminant. Calumniantibus vobis. id est, falsa accusatio. Ut sitis filii patris vestri, et reliqua: id est, quasi aliquis portasset aurum, argentom nobis: et si maledixisset nos, et percussisset, dilexerimus eum, et cum illa defecissent, et nos defecissemus: ideo non deficiente vita promittitur. Qui vilem suum, et reliqua: et pluit super justœ, quia in atroque totus mundus continetar: in tote, arida, et calida, in pluvia, humida et frigida: de his quatuor factus est mundus: sic nos debemus dare inimicis nostriscibum et potum, vestimentum, et verbum dilectionis.","english":"It was said to the ancients, You shall love your neighbor, and you shall hate your enemy. How does he say that he does not abolish the law, but rightly fulfills it, since in the old covenant it was said concerning the devil, to hate the enemy; here however it is said concerning both. In three ways we love our enemies: in heart, those who devour us in heart; in deed, to do good to the one who persecutes us in deed; in word, to pray for those who accuse us in word. To those who slander you, that is, with false accusation. That you may be sons of your Father, and the rest: that is, as if someone had brought us gold and silver, and even if he had cursed us and struck us, we would have loved him, and when those things failed, we too would have failed; therefore life is promised as not failing. Who makes his sun rise, and the rest: and he rains upon the just, because the whole world is contained in both: in heat, dry and hot; in rain, moist and cold: from these four the world was made: so we ought to give our enemies food and drink, clothing, and a word of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Si enim diligitis eos, et reliqna. Publicanus dicitur, quiapuWtee peCcat, ant qai rem publicam agit: ethniet, gentiles. Estote perfecti, id est, ut perfecte hæc implentis in eleemosynis, in jejuniis, in orationibus: ne coram hominibus videamini, id est, quod bona opera per taodem humanuim non fiant.\n\nCwm ergo fack elcemosynam, id est, fac sacerdoti,. et pauperi, et inimico. Hypocrita dicitur fictus. Perceperunt mercedem suam, non Dei: Nesciat sinistra tua% id est, vana gloria:dextera, omnia propter Deum fae. Intra in cubiculum, id est, in cordis secreta: clauso ostio, id eat, contra vanam gioriam.\n\nNotice multum loqui, id est, ne multas petitiones, aut multa verba dicere, sive per altitudinem vocis Deum rogare. Scit enim Pater quod vobis opus est, sic ergo orate, Pater noster, id est, vivamus in terra, tIt putrem habeamus in caelo; charitatem et fraternitatem ostendimus dum dicimus noster. Hoc dicit intperator, et mendicus: dicit dominus et servus; simul dicunt: Pater noster. Ergo qui unum patrem habent, fratres sunt: ideo non dedignetur dominus servum suum fratrem habere, quem Dominus Christus frater voluit esae. Et sic facismuset hæredes patris possimus esse; nam et lex humana, hæreditare facit filios.","english":"For if you love those, etc. He is called a publicanus because he practices public vice, or because he conducts public affairs; ethnics means gentiles. Be perfect, that is, so that you fulfill these things perfectly in almsgiving, in fasting, in prayers: lest you be seen before men, that is, that good works not be done for the sake of human praise.\n\nTherefore when you give alms, that is, do it for the priest, and the poor, and the enemy. A hypocrite is called one who is feigned. They have received their reward, not God's: Let not your left hand know, that is, vainglory; the right hand, do all things for God's sake. Enter into your chamber, that is, into the secrets of the heart; with the door closed, that is, against vainglory.\n\nDo not speak much, that is, do not make many petitions, or say many words, or pray to God with a lofty voice. For the Father knows what you need; therefore pray thus, Our Father, that is, let us live on earth in such a way that we may have a father in heaven; we show charity and brotherhood when we say our. The emperor says this, and the beggar; the master says it, and the servant; together they say: Our Father. Therefore those who have one father are brothers; hence let not the master disdain to have his servant as a brother, whom the Lord Christ willed to be a brother. And thus let us act, and we can be heirs of the Father; for human law also makes sons heirs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Sanctificetur nomentuum: hic rogamus, ut in nobis sanctificetur, id est in operibus nostris; nam ejus nomen semper sanctum est. Veniat regnum tuum, id est, sicut optant filii regnum patri suo: ita et nos Oramus, mille repet in nobis, et non diabolus: iHe, et non peccatum, sive Ecclesia, sive Evangelium.\n\nFiat coluntas:tua, et reliqua. Sicut angeli in cœlo site oalpa famulantur ita et nos: vel sicut in animabus, ita ct in corpore vel sicut Christiani, iti hæretici: aicut Eeclesia, ita Synagoga: sicut justitia, ita peccatum. Convertant, ut illis fiat voluntas tua.\n\nPanem nostrum quotidianum: id eit, omni dic usque ad eaput anni: hodie, idest, semper: picem, id est Chrietum. Sic agere debemus, ut eum quotidie possimus accipere ad remedium. Et dimtte nobis. et reliqua:.nic cautionem cum Deo facimus: si dimittemini, dimittetur vobis.","english":"May your name be sanctified: here we ask that it be sanctified in us, that is, in our works; for his name is always holy. May your kingdom come, that is, just as sons desire the kingdom for their father, so we also pray that it may come in us, and not the devil; that is, not sin, whether the Church or the Gospel.\n\nMay your will be done, and the rest. Just as the angels in heaven serve you, so also may we; or just as in souls, so also in the body; or just as Christians, so also heretics; just as the Church, so also the Synagogue; just as righteousness, so also sin. May they be converted, so that your will may be done in them.\n\nOur daily bread: that is, every day until the end of the year; today, that is, always; the bread, that is, Christ. We ought so to act that we may be able to receive him daily as a remedy. And forgive us, and the rest: here we make a covenant with God: if you forgive, it will be forgiven you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Et ne nos inducas in tentatimem. Sicut seduxisti homines in diluvio, vel illos in Sodoma, vel Pharaonem in mare, sive in tentatione diabeli, aut hominum insidias.\n\nSei libera noa a mato. Id est, a diabolo, a peccato, ab homine male. Hæ septem orationes: ut septem gratiæ Spiritus sancti: quatuor communes sunt omnibus: tres petitiones ad cœlestia pertinent, -id est, sanctificetur nomen tuum, adveniat regnum tuum, liat voluntas tua: quatuor ad fetam vkam.\n\nCum autem jejunaverint, et reliqua, exterminant facies suas. Id est, transfigurant se, id eat, ut videantur ab hominibus, quia jejunant. Unge caput tuum, et lava faciem tuam, id est quod Domino dane vis, qui eat caput tuum, proximo tuo da. Noti thesaurizare in terra, id eat, in cœle: ue ærugo, id est, vana gloria, aut iro, tinea, invidia aut superba, fures, dæmones, aurum, sensus, mundus, vestimentum; nam cibus, prædicatio 'divina.","english":"And lead us not into temptation: as you led men astray in the flood, or those in Sodom, or Pharaoh in the sea, or in the temptation of the devil, or the snares of men.\n\nBut deliver us from evil: that is, from the devil, from sin, from an evil man. These seven petitions are as the seven graces of the Holy Spirit: four are common to all; three petitions pertain to heavenly things—that is, may your name be sanctified, may your kingdom come, may your will be done; four pertain to this present life.\n\nBut when they fast, and the rest, they disfigure their faces: that is, they transform themselves, that is, so that they may be seen by men to be fasting. Anoint your head, and wash your face: that is, what you give to the Lord, who is your head, give to your neighbor. Do not lay up treasure on earth, that is, in heaven; where rust, that is, vainglory, or wrath; moth, envy or pride; thieves, demons; gold, the senses; the world, a garment; for food is divine preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"'Lucerna corporis tui: id est, doctor vel princeps tuas; corporis, idest, hominis interioris, si simplex fUerit unius rei. Nemo potest duobus dominis servire; ubi fuerit thesaurus tuus, et reliqua: aut unum odio habebit, id est, qui nec sibi bonus; aliumdiliget, qui sibi bonus: id est, diabolum contemnere, Deum amare. Qui divitiis servit, diaboloservit. Mammona dicuntur divitiae, sive nomen diaboli.\n\nNonne anima plus est quam esca. Id est, qui minora dat Deo, et majora diabolo. Respicite volatilia cæli, et reliqua. Quia mos est avium in altum volare, et canticum cantare, et aliquid sibi voluerint in terra, accipiunt a Domino: Ita et homines debent coelestia cogitare, et Deum laudare: et cum cibis * indigent,:.Domino in terra accipiunt reparationem divinitatis. Quanto magis Pater vester, qui bonus est natura, dabit bona petentibus se, id est, Idem per charitatem. Intrate per angustam portam, nhi non capient peccatores, nisi deponant quas poptant sarcinas. Duo, id est, charitatem Dei et proximi: duo luminaria, superios Evangelium, inferius vetui' Lex, ubi quis of. reDdat, non intrat. Quam lab porta, et reliqua: id est, divitiis et propria voluntate servientes.","english":"Your lamp is your body: that is, your teacher or ruler; your body, that is, of the inner man, if it has been single, of one thing. No one can serve two masters; where your treasure is, and the rest: either he will hate the one, that is, the one who is not good even to himself; he will love the other, who is good to himself: that is, to despise the devil, to love God. Whoever serves riches serves the devil. Riches are called mammon, or else it is the name of the devil.\n\nIs not the soul more than food? That is, he who gives the lesser things to God, and the greater to the devil. Consider the birds of the air, and the rest. Because it is the custom of birds to fly on high, and to sing a song, and if they have wanted anything for themselves on earth, they receive it from the Lord: so also men ought to think on heavenly things, and to praise God: and when they need food, they receive on earth from the Lord the restoration of divinity. How much more will your Father, who is good by nature, give good things to those who ask him, that is, the same things through love. Enter through the narrow gate, where sinners will not be received, unless they lay down the burdens they are carrying. Two, that is, the love of God and of neighbor: two lights, the Gospel above, the old Law below, where anyone renders a return, he does not enter. How broad the gate, and the rest: that is, those serving riches and their own will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Attendite vobis, id est, a falsis doetoribns cavete: in vestimentis ovium, id est, boni doctoris, lupi rapaces, id est, animas in perditione rapiunt. A fructibus eorum, id est, ex operibus, cognoscetis sos, id est, numquid colligunt de spinis: id est, de haereticis, uvas, id est, virginitatem: de tribulis ficus, id est, conjugem de hæreticis. Arbor bona, homo bonus, arbor mala, homo malas: qni agit opera mala.\n\nNon otnnis. qui dicit milii, Domine, Domine,. et reliqua. De iMis dicit qui amant in angulis stare OMntes. Sed qui facit voluntatem Patris mei; id est, qui servat mandata. Multi mihi dicunt, Domine, id est, multi sun. qui intram per eam: Quia numquam novi vos, id est, bonum, vel hæretici. Discedite a me, id est, qui speraat non esse remissionem peccatorum. Omnia qui audit verba mee, et reliqua; qni contrae prædicationem non agit, assimilaNtur viro sapienti; qui ædificavit domum super petram, id est, super opus bonum, ne intraret pluvia in esm, id esc, doctrina hæreties: flumina, persecutiOnes hæreticorum, venti, dæmones. Nubes accipiunt pluviam de mare, hæretici doctrina de mundo. Et non cecidit domu., ' id est, noDcadit, qui super fidem stat in Christo.","english":"Take heed to yourselves, that is, beware of false teachers; in sheep's clothing, that is, of a good teacher; ravening wolves, that is, they snatch souls into perdition. By their fruits, that is, from their works, you will know them, that is, do they gather from thorns, that is, from heretics, grapes, that is, virginity; from briars figs, that is, a spouse from heretics. A good tree, a good man; a bad tree, a bad man: who does evil works.\n\nNot everyone who says to me, Lord, Lord, and the rest. He speaks of those who love to stand in corners, all of them. But he who does the will of my Father; that is, who keeps the commandments. Many say to me, Lord, that is, many are those who enter through it: Because I never knew you, that is, the good, or the heretics. Depart from me, that is, you who hope there is no remission of sins. Everyone who hears my words, and the rest; who does not act against the preaching, is likened to a wise man; who built his house upon the rock, that is, upon good work, lest the rain enter into it, that is, the doctrine of heretics: the rivers, the persecutions of heretics; the winds, demons. The clouds receive rain from the sea; heretics receive doctrine from the world. And his house did not fall, that is, he does not fall, who stands upon faith in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Et omnia qui audit verba mea, et Mon faciet ea. Id est, mos fuit in Legc quod non essetin populo qui non esset mundus, et si sanitatetn accepisset, ostendisset se sacerdoti: et offerebatur pro eo munus: duos turtures, ayt dues pullos columbarum. Et fuerat cum eis juxta hoc opus, lignum hysopum, et coccinum erga. cacumen ipsius ligni, et dispergebatur sanguis alterius avis supev istud lignum: super alterum avem, et ipse dimittebatur in aere. Lignum crux Christi; coecinum, passio. ejus, Et oportet ad martyrium ire, per passionem Christi, et sanguisnoster spargatur super crucem ejus, nam ascendat ad Ecclesiam, post passionem corporisnostri in martyrio.\n\nIn testimonio illis. Id est, lit non solvisset legem, vei vidissent qaed natus esset a lepra. Centurio figurat doctores, puer paralyticus contractus, significat genus humanum, in peccatis conclusum. Invenit Jesusin centurione trina mysteria, primam humilitatem, ubi ait: Domine, non sum digne, ut intres sub lectum meum: secunda fides, ubi ait, tantum dic verbum, et sanabitur; tertia, id est, pradentia, ubi diXii, homo sub potestate. Miratur Jesus in centurione, id est, invenit in eo sapientiam, qua fuerat doctus per prædicationem divinam. Ab oriente comersi, id est, ab infantia; ab occidente; id est, a senectute; a meridie, a juventute; ab aquilone, id eat, de pote'lata diaboli, veniunt ad fidem, recumbent, id egl, inhabitant.","english":"And everyone who hears my words, and does not do them. That is, it was the custom in the Law that there should not be among the people one who was not clean, and if he had received healing, he should show himself to the priest: and a gift was offered for him: two turtledoves, or two young pigeons. And there was with them, according to this rite, the wood of hyssop, and scarlet twice-dyed, at the tip of that wood, and the blood of the other bird was sprinkled upon this wood: upon the other bird, and it was sent away into the air. The wood is the cross of Christ; the scarlet, his passion. And it is necessary to go to martyrdom through the passion of Christ, and our blood is sprinkled upon his cross, for it ascends to the Church, after the passion of our body in martyrdom.\n\nFor a testimony to them. That is, that he had not dissolved the law, or that they had seen that he had been cleansed from leprosy. The centurion figures the teachers, the paralytic servant, contracted, signifies the human race, shut up in sins. Jesus found in the centurion three mysteries: first humility, where he says: Lord, I am not worthy that you should enter under my roof; second faith, where he says, only say the word, and he shall be healed; third, that is, prudence, where he said, a man under authority. Jesus marveled at the centurion, that is, he found in him the wisdom by which he had been taught through divine preaching. From the east they come, that is, from infancy; from the west, that is, from old age; from the south, from youth; from the north, that is, from the power of the devil, they come to the faith, they shall recline, that is, they shall dwell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Quare cum tribus tantum, id est, propter remissionem. Qui concupiscunt, illuc flebunt: illis est stridor dentium, quorum Dens venter est. Socrum Petri febricitantem: Id est, synagogæ dubietas.\n\nTetigit manum. Praestavit auxitium, dimissa febre, id est, desinit increddfitas. Ministrabat ei, Id est, benedicebat ei: per vesperum, ostendit ei finem mundi. Daemonia, id est, peccata: per vulpes, id est, homines incredulos: per volucres, homines divites. Non reclinet caput, ubi non est Ades. Mortuos mortuum sepelire, id est, corpui animam: aliter, si peccator laudi. peccatorem.\n\nNavis, id est, Ecclesiae: motus et fluctUs, id est, tentatio: dormitatis, id est, incarnatus, sive crucifixus: ventus, idest, subitanea tentatio. Daemoniacus, gentilis, gens cum perfidia. Per monumenta, hoc sunt corpora per viam non transit, id est, per gentilitatem ad regnum. Grex porcorum ostendunt homines ante conversionem: dimersi in mare, id est, in profundum. Per pastorem ostendit philosophos.","english":"Why with only three, that is, for the sake of remission. Those who lust will weep there; for them there is gnashing of teeth, whose god is the belly. Peter's mother-in-law sick with fever: that is, the doubt of the synagogue.\n\nHe touched her hand. He provided help, the fever having been dismissed, that is, unbelief ceases. She ministered to him, that is, she blessed him; through the evening, he shows the end of the world. Demons, that is, sins; through foxes, that is, unbelieving men; through birds, rich men. He does not lay his head where there is no Hades. To let the dead bury the dead, that is, the body the soul; otherwise, if a sinner, to praise a sinner.\n\nThe boat, that is, of the Church; the motion and the waves, that is, temptation; you are sleeping, that is, incarnate, or crucified; the wind, that is, sudden temptation. The demoniac, the Gentile, the nation with faithlessness. Through the tombs, these are bodies; he does not pass through the way, that is, through the Gentile world to the kingdom. The herd of pigs shows men before conversion; drowned in the sea, that is, in the deep. Through the herdsman he shows the philosophers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Surrexit: id est, curatus est: reversus in domum suam, id est, atf primam creationem. Sponsus, Christus est: sponsa, Ecclesia: filii sponsi, Apostoli sunt. Rudis pannis. doctrina Evangelii: MiMis pannis, hoc sunt homines veteres. Vinum novum, et utres reteres, nova prædicatio ad homines veteres. Princeps figuram tenet prophetarum, vel patriarcharum. Pnella hæc est synogoga. Tenuit lesus manum ejus. dem puellæ, id est, auxilium ei præstitit. Messis multa; id est, corda parata: messores, doctores. Non duas tunicas, id estr nan dupla meme nec dupla Ii. ducia, in novUm, aut in vetus TestamentUm. Non calciamentum^ id est, non testimonium malorum: neque virgam, id est, eon fortitudinem, aed por patientiam. Pax reversa, id est, merces recepta: per pulverem, inquinamentum. Hoc sunt; quia pulvis twbus modis impedit, gressUs obligat, oculos obscurat, vestimenta incquinat. Serpens cruciata abscondit caput suum:, id, es t, apostoli cruciati, non negantes Christum. Persecn tiones, hoc sunt hæreses, De civitate in,aliam, id est., per singulas quaestiones librorum.","english":"He rose: that is, he was healed: he returned to his own house, that is, to the first creation. The bridegroom is Christ: the bride, the Church: the sons of the bridegroom are the Apostles. New cloths: the teaching of the Gospel: old cloths, that is, old men. New wine, and old wineskins, the new preaching to old men. The ruler holds the figure of the prophets, or of the patriarchs. This girl is the synagogue. Jesus took her hand: that is, he gave her help. The harvest is great; that is, hearts made ready: the reapers, the teachers. Not two tunics, that is, not a double measure, nor a double trust, in the New or in the Old Testament. Not a sandal, that is, not the testimony of evils: nor a staff, that is, not strength, but patience. Peace returned, that is, the reward received: through the dust, uncleanness. This is so; because dust hinders in two ways, it binds the steps, it darkens the eyes, it stains the garments. The serpent, tortured, hides its head: that is, the apostles, tortured, not denying Christ. Persecutions, that is, heresies, from city to city, that is, through the individual questions of the books.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Nihilopertum quod hoM revetetur: id est, passio Christi et omnium doctorum. Quod dieo in tenebris, id est, ad Judaeos, dicit-ein lumine, id eat, in Ecclesia. Duo passeres, id. e st, corpus et anima, seu Christus, et Barabbas. Asse, id est, fides: per gladium, hoc sunt verbum praet licationis. Aliter, deo passeres, id est, duo Testamef ita. Asse, hoe est, Christus. Seporare patrem a filis, hoc est, fideles ab infidelibus. Accipit crucem, ii I est, crucia teipsum. Scandalizare in Christo, id est: negare Christum. Arundinem vento agitatam, hoc sunt homines adulatores: vacuos sine fructus Regnum ælorum vim patitur, hoc est, qnia per cruciationes arnis et pœnitentiæ, pervenitur ad regnum Dei. Ipse est Etias, qui Joannes, quia ipae spiritus erat in Elia in secundo adventu, qai in Jeanne fuit in primo adventii. Pueri sedentes in foro, hoc sunt propbeta Cautarimus vobis, ei non saltasti tibias, id est, nuntiavimus vobis adventum, et non credidistis. Lamentavimus, et non planxistis, annuntiavimus vobis poenitentiam, expavistis confessioni. Quatuor modis sunt laudationes: Confitebor tibi, Domine, Pater coeli; fidei, Credo in Deum Patrem: martyrum: Qui confitetur me coram hominibus: peccatorum: Confitemini Domino quoniam bonus, Abscondisti a sapientibus, id est, qui sapientia hujus mundi utuntur; revelasti parvulis, id est, discipulis.","english":"Nothing is hidden that shall not be revealed: that is, the passion of Christ and of all teachers. What I say in darkness, that is, to the Jews, you shall speak in the light, that is, in the Church. Two sparrows, that is, body and soul, or Christ and Barabbas. An assarion, that is, faith: by the sword is meant the word of preaching. Otherwise, two sparrows, that is, the two Testaments. The assarion, that is, Christ. To separate father from son, that is, the faithful from the unfaithful. He takes up the cross, that is, crucify yourself. To be scandalized in Christ, that is, to deny Christ. A reed shaken by the wind, that is, flattering men: empty without fruit. The kingdom of heaven suffers violence, that is, because through the torments of the flesh and of penance one comes to the kingdom of God. He is Elijah, who is John, because the same spirit was in Elijah at the second coming which was in John at the first coming. Children sitting in the marketplace, that is, the prophet: We piped to you, and you did not dance; that is, we announced to you the coming, and you did not believe. We lamented, and you did not mourn: we announced to you penance, you were afraid of confession. There are four kinds of praise: Of the Lord: I will confess to you, Lord, Father of heaven; of faith: I believe in God the Father; of martyrs: Whoever confesses me before men; of sinners: Confess to the Lord, for he is good. You have hidden from the wise, that is, from those who use the wisdom of this world; and revealed to little ones, that is, to the disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Vocatio quatuor modis facta est in novo: Venite ad me omnes, qui laboratis. In vetere: Venite, filii, audite me: in futuro, Venite, benedicti.\n\nJugum, id est, doctrina levis est volentibus, gravis nolentibus eam. Perfectio treis modis intelligitur, id est, discipulorum, per baptismum: peccatorum, per remissionem: Judæorum, per renovationem novi Testamenti. Per sata, id est, messis, quod significat Legem veterem. Sabbatum requies novi Testamenti; discipuli vellentes spicas, id est, trahentes testimonia de veteri, ad confirmandum novum: confricantes manibus, id est, exprimentes in sensum spiritalem. Homo manum aridam habens, ostendit avaritiam, qui cupidus est in accipiendum, avarus ad largiendum. Qui solebat rapere, discat largire. Extendit manum, id est, purgato corde, restituta est; significat conversionem ad fidem. Lignum fumigans, id est, corda gentium parata ad fidem. Hominem dæmonia. cam, mutum et cæcum, significat humanum genus. In domo alligavit (ortem, id est, Christus alligavit diabolum. Vasa ejus, hoc sunt corda gentium. Progenies viperarum, quomodo potestis loqui bona cum sitis malif per viperam ostendit synagogam: progenies, id sunt Judaei; sicut occidit filius viperam matrem luam, sic Judaei Christum, qui est sapientia omnium mater. Generatio mala et adultera, idem, deserentes Dominum, adhaerentes idolis.","english":"The calling was made in four ways in the new: Come to me, all you who labor. In the old: Come, children, hear me: in the future, Come, blessed ones.\n\nThe yoke, that is, the teaching, is light to those who will it, heavy to those who will it not. Perfection is understood in three ways, that is, of disciples, through baptism: of sinners, through remission: of the Jews, through the renewal of the new Testament. Through the crops, that is, the harvest, which signifies the old Law. The Sabbath is the rest of the new Testament; the disciples plucking ears of grain, that is, drawing testimonies from the old, to confirm the new: rubbing them in their hands, that is, expressing them in the spiritual sense. The man having a withered hand shows avarice, who is eager in receiving, greedy in giving. He who was wont to seize, let him learn to give. He stretched out his hand, that is, with the heart cleansed, it was restored; it signifies conversion to the faith. The smoking flax, that is, the hearts of the Gentiles prepared for the faith. The man with demons, mute and blind, signifies the human race. In the house he bound the strong man, that is, Christ bound the devil. His vessels, these are the hearts of the Gentiles. Offspring of vipers, how can you speak good things when you are evil? Through the viper he shows the synagogue: the offspring, that is, the Jews; just as the offspring of the viper kills its mother, so the Jews killed Christ, who is the wisdom of all, their mother. An evil and adulterous generation, the same, forsaking the Lord, clinging to idols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Regina Austri venit a finibus terra: significat gentes: audire sapientiam Salomonis, id est, doctrinam Christi. Immundus spiritus exit ab homine, id est, a Judaeis; abiit per arida loca, id est, per gentes; revertit in domum, id est, ad Judaeos; invenit eam scopia mundatam, id est, traditionum paternarum; assumpsit secum septem spiritus nequiores, hoc sunt omnes dies eorum in malo opere versi; intrantes in domum, id est, in corda persecutorum, quia Christum persecuti sunt et prophetas. Mater et fratres, id est, synagoga et Judaei; foras stantes, id est, extra Ecclesiam; quærentes colloqui tecum, ostendit in futuro conversionem Judaeorum ad fidem. Exiit Jesus de domo; sedebat ad mare, duobus modis intelligitur, id est, de caelo in mundum, de Judaeis ad gentes. Ascendit in nani, id est, in coelos; turbas ad littus, significatur praesens vita. In similitudinem, hoc in parabolis; seminat ipse qui prædicat: seminat, id est, verbum Dei: secus niam, id est, qui audit verbum Dei, et non intelligit: in petrosa, id est, qui audit verbum Dei, et accepit illum, et accedente tentatione, negat illum; in spinis, id est, audit verbum, et propter divitias suffocat illud: in terram Montani, id est, qui audit et intelligit.","english":"The queen of the South came from the ends of the earth: this signifies the Gentiles, to hear the wisdom of Solomon, that is, the teaching of Christ. The unclean spirit goes out from the man, that is, from the Jews; it went away through dry places, that is, through the Gentiles; it returned to the house, that is, to the Jews; it found it swept clean, that is, by ancestral traditions; it took with it seven spirits more wicked, that is, all their days turned to evil works; entering into the house, that is, into the hearts of the persecutors, because they persecuted Christ and the prophets. The mother and brothers, that is, the synagogue and the Jews; standing outside, that is, outside the Church; seeking to speak with you, this shows the future conversion of the Jews to the faith. Jesus went out from the house; he was sitting by the sea, which is understood in two ways, that is, from heaven into the world, from the Jews to the Gentiles. He went up into a boat, that is, into the heavens; the crowds on the shore, by which the present life is signified. In a likeness, that is, in parables; he himself sows who preaches: he sows, that is, the word of God: along the path, that is, the one who hears the word of God and does not understand: on rocky ground, that is, the one who hears the word of God and receives it, and when temptation comes, denies it; among thorns, that is, he hears the word, and because of riches chokes it; on good ground, that is, the one who hears and understands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Et facit fructum tricesimum, ostendit ordinem conjugatorum, sequentium mandatum Dei; fructus sexagesimus ordinem viduarum, perseverantium in Domino; fructus centesimus, hoc sunt ordines martyrum, monachorum, vel virginum. Qui habet dabitur ei, ostendit apostolos: qui habent Christum, dabitur eis et intellectus. Et qui non habet, ipsum quod habet auferetur ab eo, ostendit Judaeos; ipsam Legem quam habebant, auferetur ab eis. Videntes non videant, hoc sunt Judaei, qui oculis videntes, corde non credebant; audientes non audiant: ostendit curas corporis: audiebant et duris cordibus non intelligebant. Simile est regnum cælorum homini qui seminavit semen bonum in agro suo; qui seminat filius hominis est: semen verbum Dei in corda credentium: in agro, id est, in mundum: zizania, filii nequam, id est operarii iniquitatis. Inimicus qui seminavit, id est, diabolus. Messis, consummatio saeculi est: messores, angeli sunt. Pro quid fasciculus dicitur? quia non omnes aequaliter judicantur, sed adulteri cum adulteris, et omnes pares aequaliter. Granum sinapis, significat Christum: homo seminans, Deus Pater est: in agro, id est, in mundo. Minimum omnibus seminibus: significat Christum, refutatum a Judaeis.","english":"And it bears fruit thirtyfold: he shows the order of the married, who follow the commandment of God; the sixtieth fruit, the order of widows, who persevere in the Lord; the hundredth fruit, these are the orders of martyrs, monks, or virgins. \"To him who has, it shall be given\": he shows the apostles; to those who have Christ, understanding also shall be given. And \"from him who has not, even what he has shall be taken away\": he shows the Jews; the very Law which they had shall be taken away from them. \"Seeing, let them not see\": these are the Jews, who saw with their eyes but did not believe in their heart; \"hearing, let them not hear\": he shows the cares of the body; they heard but with hard hearts did not understand. \"The kingdom of heaven is like a man who sowed good seed in his field\": he who sows is the Son of Man; the seed is the word of God in the hearts of believers; in the field, that is, in the world; the tares, the sons of wickedness, that is, the workers of iniquity. The enemy who sowed, that is, the devil. The harvest is the consummation of the age; the reapers are the angels. Why is it called a bundle? Because not all are judged equally, but adulterers with adulterers, and all alike equally. The grain of mustard seed signifies Christ; the man sowing is God the Father; in the field, that is, in the world. The smallest of all seeds: it signifies Christ, rejected by the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Cum autem creveril, id est, surrexerit, fit arbor, id est, ascendit ad coelum; rami ejus, hoc sunt apostoli; volucres in ramis ejus, id sunt sancti, qui terrena despiciunt, coelestia concupiscunt. Aliter granum sinapis, sermo sancti Evangelii: homo seminans, Christus est, in agro, in mundo. Minimum omnium, id est, servatum in cordibus fidelium, propter sapientiam philosopborum; fit arbor, id est ascendit super omnem sapientiam mundanam; ramos ejus, ostendit explanationes singulorum doctorum; volucres, id est, amatores scientiae, de semente accepto, id est, doctrina Evangelii.\n\nMulier, id est, sapientia, abscondit in farina, id est, in corda fidelium, sata tria, ostendit tres filios Noe; donec fermentatum est totum, id est, dum praedicatum'est Evangelium in totum mundum. Simile eat regnum coelorum thesauro abscondito, thesaurus, id est, Christus vel sapientia: in agro, id est Ecclesia, sive in Scripturis divinis. Vendidit omnia, id est, rcliquit vilia, seu res terrenas: emit agrum, id est, regnum coelorum. Homo negotians, qui quaerit doctrinam divinam, invenit unarn margaritam, id est, sapientiam Christi; vendidit omnia, id est, vitia. Simile est regnum cælorum sagenæ missæ in mare, per sagenam, verbum praedicationis ostenditur; in mare, id est, in mundo; ex omni genere piscium congreganti, id est, omne genus humanum.","english":"But when it has grown, that is, has risen up, it becomes a tree, that is, it ascends to heaven; its branches are the apostles; the birds in its branches are the saints, who despise earthly things and desire heavenly things. Otherwise, the grain of mustard seed is the word of the holy Gospel; the man sowing is Christ, in the field, that is, in the world. The least of all, that is, kept in the hearts of the faithful, by comparison with the wisdom of the philosophers; it becomes a tree, that is, it ascends above all worldly wisdom; its branches, he shows the expositions of the individual teachers; the birds, that is, the lovers of knowledge, from the seed received, that is, from the teaching of the Gospel.\n\nThe woman, that is, wisdom, hides in the flour, that is, in the hearts of the faithful, three measures, he shows the three sons of Noah; until the whole was leavened, that is, until the Gospel was preached throughout the whole world. The kingdom of heaven is like a treasure hidden, the treasure, that is, Christ or wisdom: in the field, that is, the Church, or in the divine Scriptures. He sold all things, that is, he abandoned worthless things, or earthly things: he bought the field, that is, the kingdom of heaven. The merchant man, who seeks divine teaching, finds one pearl, that is, the wisdom of Christ; he sold all things, that is, vices. The kingdom of heaven is like a net cast into the sea; by the net, the word of preaching is shown; into the sea, that is, into the world; gathering from every kind of fish, that is, every kind of humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Audit verbum Dei secus littus, id est, prope finem mundi: paterfamilias, Christus est, scribae doctores apostoli sunt: venit in patriam suam, id est ad Judaeos. Tetrarcha, id est, a quarta pars regni.\n\nAlligavit Joannem et misit in carcerem: ostendit terminum Legis veleris. Herodiades significat synai gogam; puella saltavit in convivio, ostendit gentes saltantes ante idola: caput Joannis in disco, significat corpus Christi in altare, caputillius in corde fidelium; datum est puellce, id est, Ecclesiae ex gentibus; attulit matri suæ, ostendit conversionem Judaeorum, in futurum; secutæ ostendit pedestres; ostendit, non cum pecuniis anteguis, sed cum proprio labore debet homo sequi Deum. Curavit infirmos, id est, abluit peccatis et ab idolis. Hora jam prceleriit, id est, littera legis; quinque panes, id est, quinque libri Moysi; duo pisces, id est, duo Testamenta, sive duo ordines, id est, sacerdotum et prophetarum, sive duo Iibri Josuae. Turba discumbebat super fenum, id est, super arida corda, sive super vitia discumbebat. Et acceptis panibus, intuens in cælum, id est, abstraxit sensum; fregit, id est, historiam legis expressit in spiritalem sensum, et apparuit intellectus; benedixit, id est, multiplicavit.","english":"He hears the word of God beside the shore, that is, near the end of the world; the householder is Christ, the scribes are the teachers, the apostles. He came into his own country, that is, to the Jews. The tetrarch, that is, one who rules a fourth part of the kingdom.\n\nHe bound John and sent him into prison: this shows the end of the old Law. Herodias signifies the synagogue; the girl danced at the banquet, which shows the Gentiles dancing before idols; the head of John on a platter signifies the body of Christ on the altar, his head in the hearts of the faithful; it was given to the girl, that is, to the Church from among the Gentiles; she brought it to her mother, which shows the conversion of the Jews, in the future; those who followed show the foot-soldiers; it shows that a man ought to follow God not with money as before, but with his own labor. He healed the sick, that is, he washed them clean from sins and from idols. The hour was already late, that is, the letter of the Law; the five loaves, that is, the five books of Moses; the two fish, that is, the two Testaments, or the two orders, that is, of priests and prophets, or the two books of Joshua. The crowd reclined on the grass, that is, on dry hearts, or reclined on vices. And having taken the loaves, he looked up to heaven, that is, he withdrew the sense; he broke them, that is, he expressed the history of the Law in a spiritual sense, and the understanding appeared; he blessed them, that is, he multiplied them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Duodecim cofinos plenos, id est, de doctrina sancta duodecim apostolos, pro qua causa non computantur mulieres et parvuli sicut viri, quia parvuli non valent repugnare contra vitia sua; sic et mulieres, quia imperfectus sexus est. Jusait ascendere in naviculam, id est, in Ecclesiam; præcedere trans frelum, id est, de Judaeis ad gentes. Quatuor modis vocatur: prima natura: secunda cognatione: tertia gente: quarta afTectu. Quatuor modis dicitur homo; quid dicitur, id est, bonum, bene, pænitentiam agite, et reliqua; malum male, sanguis ejus super noa; bonum male, ubi dicitur de caeco, tu solus discipulus ejus es? malus bene, ubi Apostolus ait, tradidi hujusmodi hominem in interitum Salanæ, ut spiritus salvus fiat. Vespere autem facto, solus erat, ostendit finem mundi. Solus venit redimere humanum genus.\n\nNavis in medio mare: id est, Ecclesia in medio mundi: jactabatur fluctibus, id est, persecutiones patiebatur; ventus contrarius, id est, diabolus; quarta vigilia noctis venit Jesus, ostendit in quarta lege, id est, Evangelii. Ambulans Jesus super mare, id est, calcans amaritudines sæculi; ambulavit Petrus super aquas, super amaritudines, sive calcans vitia peccatorum. Petro mergente in marc, iri est, dubietale fidei; sic omnis qui dubitat in fide, mergit in peccatum. Extendit manum Jesus, apprehendit eum, id est, dedit ei adjutorium fidei.","english":"The twelve baskets full, that is, the twelve apostles from the holy teaching; for this reason women and children are not counted like men, because children cannot fight against their own vices; so too women, because the female sex is imperfect. He ordered them to go up into the little boat, that is, into the Church; to go before across the sea, that is, from the Jews to the Gentiles. He is called in four ways: first by nature; second by kinship; third by nation; fourth by affection. Man is spoken of in four ways: what is said, that is, the good man well, \"do penance,\" and the rest; the evil man evilly, \"his blood be upon us\"; the good man evilly, where it is said of the blind man, \"are you alone his disciple?\"; the evil man well, where the Apostle says, \"I have handed such a man over to Satan for destruction, that the spirit may be saved.\" But when evening had come, he was alone, which shows the end of the world. He came alone to redeem the human race.\n\nThe ship in the middle of the sea: that is, the Church in the middle of the world; it was tossed by the waves, that is, it was suffering persecutions; the contrary wind, that is, the devil; at the fourth watch of the night Jesus came, which shows in the fourth law, that is, of the Gospel. Jesus walking on the sea, that is, treading the bitterness of the world; Peter walked on the waters, over the bitterness, or treading on the vices of sins. As Peter was sinking into the sea, that is, into doubt of faith; so everyone who doubts in faith sinks into sin. Jesus stretched out his hand and caught him, that is, he gave him the help of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Haec sunt quatuor leges: prima in natura: secunda lex littera: tertia prophetarum: quarla evangelistarum. Cum transfretasset, id est, cum transisset; venerunt in terra Genesar, id est, de Judaeis ad gentes; obtulerunt ei male habentes, id est, idolis servientes.\n\nMulier Chanancea: ostendit primitivam Ecclesiam; filia ejus a daemonio vexata, id est, Ecclesia gentium, ab idolis corrupta. Sanata eat puella ex illa hora, ostendit conversionem gentium, ex illa hora qua ChrisCo crediderunt. Non sum missus nisi ad oves quæ perierunt domus Israel, ostendit corporaliter ad Judaeos; aliter, quia omnes credentes in Deum Israel vocantur. Sumere panem, id est, doctrinam; filiorum, id est, Judaeorum; duri canibus, id est, gentibus. Catelli edunt, id est, gentes; accipiunt de micis, id est, de minoribus mandatis.\n\nMisereor turbæ: ostendit quia Deus totus misericors est; triduum perdurant mecum, ostendit fidem Trinitatis; non habent quid manducent, id est, non habent verbum prædicationis; Nolo eoa dimitterejejunos, ne deficiant in via, id est, ne pereant in via erroris in præsente vita, quia fides sine operibus mortua est. Per septem panes ostendit eptaticum, per paucos pisces ostendit ordinem prophetarum, vel sacerdotum. Super terram discumbens, ostendit perfectiores jam calcasse vitia sua: per septem sportas, septem doctores Spiritus sancti.","english":"These are the four laws: first, the law in nature; second, the law of the letter; third, the law of the prophets; fourth, the law of the evangelists. When he had crossed over, that is, when he had passed across, they came into the land of Gennesaret, that is, from the Jews to the Gentiles; they brought to him those who were sick, that is, those serving idols.\n\nThe Canaanite woman: she signifies the primitive Church; her daughter vexed by a demon, that is, the Church of the Gentiles, corrupted by idols. The girl was healed from that hour: it signifies the conversion of the Gentiles, from that hour in which they believed in Christ. I was not sent except to the lost sheep of the house of Israel: it signifies literally to the Jews; otherwise, because all who believe are called Israel of God. To take the bread, that is, the teaching; of the children, that is, of the Jews; it is harsh to give it to the dogs, that is, to the Gentiles. The little dogs eat, that is, the Gentiles; they receive from the crumbs, that is, from the lesser commandments.\n\nI have compassion on the crowd: it signifies that God is wholly merciful; they have continued with me three days: it signifies faith in the Trinity; they have nothing to eat, that is, they have not the word of preaching; I do not wish to send them away fasting, lest they fail on the way, that is, lest they perish on the way of error in the present life, because faith without works is dead. By the seven loaves he signifies the sevenfold law, by the few fish he signifies the order of the prophets, or of the priests. Reclining on the ground signifies those more perfect who have already trampled upon their vices; by the seven baskets, the seven teachers of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Pharisaei, divisi, Saducaei, justificati: coelum serenum, id est, resurrectio Christi: coelum rubicundum, effusio sanguinis: coelum triste, passionem Christi ostendit: tempestas rutilans significat persecutionem. Cavete a fermento Pharisæorum, id est, a doctrina eorum. Si. mon, id est, obediens, id est, filius Jona, id est, columba, quod interpretatur Spiritus sanctus: caro et sanguis nou revelavit tibi, id est, pater et mater non ostendit tibi. Portae inferni sunt peccata hominum: claves regni coelorum, potestas est ligandi et solvendi, id est, per poenitentiam aperientur. Multa pati a senioribus et scribis, hæc dicens Jesus ostendit passionem et resurrectionem. Dicit ad Petrum, Vade post me, ostendit ipsum crucifixum. Post me abneget semetipsum, id est, contemnat voluptatem carnis. Qui amat, voluptatem, propriam animam perdit: anima hic, pro voluptate ponitur: qui perdit animam suam, inveniet eam. Duobus modis animam perdit homo, per martyrium, et abnegationem corporis: inveniet eam, id est, in regnum Dei: commutationem dat pro anima, qui carnem suam cruciat, et animam nutrit.","english":"The Pharisees, being divided, and the Sadducees, being justified: a clear sky, that is, the resurrection of Christ; a red sky, the shedding of blood; a gloomy sky shows the passion of Christ; a glowing storm signifies persecution. Beware of the leaven of the Pharisees, that is, of their teaching. Simon, that is, obedient, that is, the son of Jonah, that is, a dove, which is interpreted as the Holy Spirit: flesh and blood has not revealed this to you, that is, father and mother did not show it to you. The gates of hell are the sins of men: the keys of the kingdom of heaven are the power of binding and loosing, that is, through repentance they shall be opened. To suffer many things from the elders and scribes—saying this, Jesus shows his passion and resurrection. He says to Peter, Go behind me, showing himself crucified. Let him deny himself behind me, that is, let him despise the pleasure of the flesh. He who loves his own soul, that is, pleasure, loses it: here soul is put for pleasure: he who loses his soul will find it. In two ways a man loses his soul, through martyrdom and through the denial of the body: he will find it, that is, in the kingdom of God: he gives an exchange for his soul who crucifies his flesh and nourishes his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Post sex dies, jam in septimo, ostendit aetates mundi, septima quæ requies intelligitur. Petrum, Jacobum et Joannem, hic ostendit totam Ecclesiam; ducit illos in montem, id est, in regnum Dei. Splenduit facies ejus sicut sol, id est, sancti in gloria Patris: aliter vetus Testamentum splenduit in Novum. Vestimenta alba sicut nix, id est, congregatio omnium fidelium. Per Moysen ostendit litteram Legis: per Eliam, ordinem prophetarum. Christus cum discipulis ostendit novum Testamentum. Nubes tetra, id est, Legis littera. Nubes candida, id est, praedicatio Evangelii. Nubes pluvialis, id est, praedicatio apostolorum, qui faciebant fructum poenitentiae, ' post ascensionem Christi.\n\nCum venisset ad turbas, id est, cum descendisset in mundum. Homo genibus provolutus, ostendit ordinem prophetarum, qui rogabat pro se, quasi Ecclesia: filius ejus lunaticus, ostendit populum gentium, adorantes idola. Cadit in ignem, id est, in cnpiditalem: crebro in aquum, id ost, in luxuriam.","english":"After six days, now on the seventh, he shows the ages of the world, the seventh of which is understood as rest. In Peter, James, and John he shows the whole Church here; he leads them up a mountain, that is, into the kingdom of God. His face shone like the sun, that is, the saints in the glory of the Father; otherwise, the Old Testament shone forth in the New. His garments white as snow, that is, the congregation of all the faithful. Through Moses he shows the letter of the Law; through Elijah, the order of the prophets. Christ with his disciples shows the New Testament. A dark cloud, that is, the letter of the Law. A bright cloud, that is, the preaching of the Gospel. A rain-bearing cloud, that is, the preaching of the apostles, who bore the fruit of repentance after the ascension of Christ.\n\nWhen he had come to the crowds, that is, when he had descended into the world. The man kneeling on his knees shows the order of the prophets, who prayed for himself, as it were the Church; his son, a lunatic, shows the people of the Gentiles, worshipers of idols. He falls into the fire, that is, into lust; frequently into the water, that is, into debauchery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Transi hinc, de fadaeis ad gentes: Vade ud mare, id est, ad getes. Mitte hamum, id est, verbum proedirationis. Piscisqui primum ascendit in alium, ostendit a cornemium: in ore ejus invenies staterem, id est, confossionem fidei, humanitatem 'et divinitatem. Da eis pro me ei pro te, id est, pro me, fidem, et pro te, ex-cusationem. Parvulus intrat in regnum cælorm, id est, non ætate parvus, sed mente purus: unde ait Apostolas, Estote parvuli in malitia. Qui scandalizaverit unum ex his, id est, sive injuria corporali, sive in adversione titlei. Suspendatur mola, id est, cura, sive circuitus hujus sæculi: in collo ejus, in labore sæculi: dimergatUr in mare, id est in sæcalum. Manus tua, id est, parens tuus: pedes, id est, minister: oculus, id est, epicopus tuus, awt sacerdos, seu doctor et senior. Nec contemnatis unum etc fris, ne contra eorum innocentiam. Ovis quæ crravit, ositendit humanuni genus: pastor, Christus est; ovcs relictæ inmontibus, ostendit ordiDcs angelorum, qni consistunt in cœlestibus.","english":"Pass from here, from the Jews to the Gentiles: go to the sea, that is, to the nations. Cast the hook, that is, the word of preaching. The fish that comes up first, that is, the first of the nations, shows the firstfruits: in its mouth you will find a stater, that is, the confession of faith, his humanity and divinity. Give it to them for me and for you, that is, for me, faith, and for you, an excuse. The little one enters the kingdom of heaven, that is, not small in age, but pure in mind: whence the Apostle says, Be little ones in malice. Whoever has scandalized one of these little ones, that is, either by bodily injury or by the adversity of a title. Let a millstone be hung, that is, care, or the circuit of this world: on his neck, in the labor of the world: let him be sunk into the sea, that is, into the world. Your hand, that is, your parent: your feet, that is, your servant: your eye, that is, your bishop, or priest, or teacher and elder. And do not despise one of these little ones, lest you act against their innocence. The sheep that went astray shows the human race: the shepherd is Christ; the sheep left on the mountains shows the orders of angels, who stand in the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Si peccaverit frater tuus, corripe eutn inter te et ipsum: ui detectio peccati non fiat, et improperium frutri non nascatur; dic Ecclesii, id esl, congregntioni fidelium; ethnicus, id est, gentilis, et publicanus est, qui publice peccat. Non imago eOrum sit tibi in odio, sed opera eorum. Si duo consemerint, id est, caro et anima. Si caro consenserit animæ: qui petit, per fidem accepit.\n\nSimile est regnum cælorum homini regi, qui voluit rationem ponere cum servis 'tris. Qui deccm millia tałenta, est qui peccat in Deum. Qtfi debtto centum denarios, est qui peccat 1n fratrem suum; conservi qui judicaverunt, angeli sunt. Cum consummasset Jesus sermones istos, migravit ad Galilæam, id est, in tine mundi, dc gentibus ad Judaeam.\n\nRelinquit homo patrem et matrem: ostendit qui relinquit Christus Patrem in coelo; sic 'men relinquit, ut non deserat: matrem, id est, synagogam. Adhærebit uxori suæ, id est, Christus Ecclesiæ. Erunt duo in carne una, ostendit qnin ChristuS est caput, eonpus vere Ecclesia. dxor deseritur a viro, id es!, eum discesserit quis & 'Cristo, tunc conjungit se bæresi in uno scelere. Quatuor animæ percunt, id est, qui dimittit uxorem stiam extra rationem, etqui dimission ducit. Difficile dives intrabit, et reliqua: de his dicit qui fub avaritia possident; foramen acus, posterula Jerusalem dicitur.","english":"If your brother sins, rebuke him between you and himself, so that the sin may not become known and reproach may not arise against your brother. Tell it to the Church, that is, to the congregation of the faithful. The heathen, that is, the Gentile, and the publican is one who sins publicly. Do not hold their image in hatred, but their works. If two have consented together, that is, the flesh and the soul. If the flesh has consented to the soul, the one who asks receives through faith.\n\nThe kingdom of heaven is like a man who was a king, who wished to settle accounts with his servants. The one who owed ten thousand talents is the one who sins against God. The one who owed a hundred denarii is the one who sins against his brother; the fellow servants who judged are the angels. When Jesus had finished these sayings, he departed into Galilee, that is, to the ends of the world, and from the Gentiles to Judea.\n\nA man leaves father and mother: this shows the one who leaves Christ, the Father in heaven; yet he leaves in such a way as not to forsake. Mother, that is, the synagogue. He shall cleave to his wife, that is, Christ to the Church. They shall be two in one flesh: this shows that Christ is the head, and the Church truly his body. A wife is forsaken by her husband, that is, when someone has departed from Christ, then he joins himself to heresy in one crime. Four souls perish, that is, the one who puts away his wife for a reason other than the lawful one, and the one who marries the divorced woman. It is difficult for a rich man to enter, and the rest: he says this of those who possess under avarice; the eye of a needle is called the little gate of Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Alio modo foramen acu, a onfessio fidei, vel pœnitentiæ: divites Judæi dicuntur: camelus populus gentium. Teftio modo foramen acas, ostendit passionem Christi: camelus, id cet, qui portat pecccata generis humani. In regenera ione, -id est, per resurrectionem.\n\nErunt novissimi primi: et primi novissimi. Novissimi fuerunt populus gentium; Judaei fuerunt primi, facti sunt novissimi. Sic de Petro et latrone: sic d6 infante et seniore: Paterfamilias conduxit operarios in vineam suam, pater Christus est: prima mane, ostendit initium mundi: operarios, cultores mandatorum Dei:vinea, id est Ecclesia: in vetere vinea, lex, Sivc synagoga: denarium diurnum, vitam alternam. In foro, id 'est, in mundo. Prima hora venit Abel; tertia hora Noc, et filii ejus: sexta hora venit Abraham: nonahora vcnit Moyses et David: undecima hora venit populos gentium. Alio modo, prima hora, id cst, infantia: secnuda hora adolescentia: sexta juventus: nons senectus: undecima decrepita ætas. Quacumque hora conversus ingemuerit homo ex toto corde accipit denarium diurnum. Sero factum, id est, fine mundi. Procurator vineæ, Christus; qui murmuraverunt Judæi sunt, dicentes Portavimus pondus diei, id est, portantes legem et prophetas.","english":"In another sense, the eye of the needle is the confession of faith, or of penitence; the rich are called the Jews; the camel is the people of the Gentiles. In a third sense, the eye of the needle shows the passion of Christ; the camel, that is, he who bears the sins of the human race. In regeneration, that is, through the resurrection.\n\nThe last shall be first, and the first last. The last were the people of the Gentiles; the Jews were first, and have been made last. So too concerning Peter and the thief; so too concerning the infant and the elder. The householder hired laborers into his vineyard; the householder is Christ; early in the morning shows the beginning of the world; the laborers are the keepers of God's commandments; the vineyard, that is, the Church; in the old vineyard, the law, or the synagogue; the daily denarius, eternal life. In the marketplace, that is, in the world. At the first hour came Abel; at the third hour Noah and his sons; at the sixth hour came Abraham; at the ninth hour came Moses and David; at the eleventh hour came the people of the Gentiles. In another sense, the first hour, that is, infancy; the second hour, adolescence; the sixth, youth; the ninth, old age; the eleventh, decrepit age. At whatever hour a man is converted and groans from his whole heart, he receives the daily denarius. \"Late in the day,\" that is, at the end of the world. The steward of the vineyard is Christ; those who murmured are the Jews, saying, \"We have borne the burden of the day,\" that is, bearing the law and the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Jericho, interpretatur luna: significat defectionem populi. Doo coeci significant Judseos et gentes; sedentes secus viam, id eSt, pracsens viia juxta tinem: transire Jesum, id est, per incarnationem et humanitatem transivit per mundum; stare Jesum, divin'ilatem ostendit. Cum appropinquasset Jerosolyma, id est, cum venisset in mundum. Bethfage, iA est, domus buccæ, vel maxillæ: Mons Oliveti, id est, nomen trium luminum, id est, rcfectio laboris, consolatio operis, notitia veri luminis. Castellum quod conlra vos ese, id est, Jerusalem, quæ contra legem Evangetii repugnabat. Solvile et adducite mihi, ostendit conversionem Judæorum, sive gentium, pcr prædicationem apostolorum. Dotninus opus habet, non aliud nisi fidem: ad Sion, id cst, specula: vitæ filia Sion, id cst, congregatio fidelium: per vestimenta, os'tend?t doctrinam: fecerunt eum desuper sedere, id est, Christus in corda fidelium; straverunt vestimenta in via, conversionem humilitatis ostendit. Ramos de arboribus, id est, doctrina gentium: turba quae præcedit, ostendit Judæos: turba sequens, significat gentes. Osanna, salvum me fac, sive salvifica: sicut salvas Jodxos, salva et gentes: sicut salvas angelos, salva humanum genus. Aliter ratos de arboribis, id est, simplices docTores, qui per simplicitatem doctrinam patrum qunsi surculos abscidunt.","english":"Jericho is interpreted as \"moon\": it signifies the defection of the people. The two blind men signify the Jews and the Gentiles; sitting by the way, that is, in the present life beside the road; that Jesus passes by, that is, through the incarnation and his humanity he passed through the world; that Jesus stands still shows his divinity. When he drew near to Jerusalem, that is, when he had come into the world. Bethphage, that is, the house of the mouth, or of the jaw; the Mount of Olives, that is, the name of three lights, that is, the refreshment of labor, the consolation of work, the knowledge of the true light. The village that is against you, that is, Jerusalem, which was resisting against the law of the Gospel. Loose and bring to me, he shows the conversion of the Jews, or of the Gentiles, through the preaching of the apostles. The Lord has need, of nothing else than faith: to Zion, that is, the watchtower: daughter of Zion, that is, the congregation of the faithful: by the garments he shows doctrine: they made him sit upon them, that is, Christ in the hearts of the faithful; they spread their garments on the way, it shows the conversion of humility. Branches from the trees, that is, the doctrine of the Gentiles: the crowd that goes before shows the Jews: the crowd that follows signifies the Gentiles. Hosanna, save me, or make safe: as you save the Jews, save also the Gentiles: as you save the angels, save the human race. In another sense, branches from the trees, that is, simple teachers, who through simplicity cut off the doctrine of the fathers like shoots.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Intravit Jesus in templum, id Cst, in 'Ecclesiam, Ejecit vendentes et ementes, id eSt, qui dona Spiritus sancti vendunt et emunt, qni baptiSmum Vel quamcumque sacrationem. Cathedra, id est, doclrina: mensa, id est, mandata tegis: pueros clamantes in templo, id Cst, in 'Ecclesia. Relictis illis, abiit foras, ostendit relictos Judæos: abiit ad gentes. Bethania, id est, domus obediens. Ibi mansit, ostendil Christum in corde obedientium manere: revertitur in civitatem, ostendit in primo adventu VenisSe ad Judaeos. Quid esuriit nisi fidem Judæorum? A'rbor fici, W est, synagoga: secus viam, juxta litteram. Nihil invenit in ea, nisi roUra, id est, substitutionem Judæorum, et doctrinarum paternarum. Arefacta Ocu!nea, ostendit synagogam sine pœnitentia. Mens, id esi, Christus. Tollite hinc, id est, Judaeis; jactate in mare, id cst, in corda credentium.","english":"Jesus entered the temple, that is, into the Church; he cast out those selling and buying, that is, those who sell and buy the gifts of the Holy Spirit, whether baptism or any consecration. The chair, that is, teaching; the table, that is, the commands of the Law; the children crying out in the temple, that is, in the Church. Leaving them, he went outside, showing the Jews left behind; he went to the Gentiles. Bethany, that is, the house of obedience. There he stayed, showing that Christ remains in the heart of the obedient; he returns to the city, showing that in his first coming he came to the Jews. What did he hunger for but the faith of the Jews? The fig tree, that is, the synagogue; beside the road, according to the letter. He found nothing in it but leaves, that is, the substitution of the Jews and the traditions of the fathers. The fig tree withered, showing the synagogue without repentance. The mountain, that is, Christ. Take it up from here, that is, from the Jews; cast it into the sea, that is, into the hearts of believers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Homo 7ui habebat duos filios: homd Christus est: duo. filios, Judæos et gentes. Quit ex cis fecit volunlatem Patris, qui dixit eo, et non fecit? ostendit Judæos: et qui dixit non tos et fecit? ostendit populum gentiun qui fecit per confessionem fidei. Pater familias plantavit vineam: homo Dens Pater est: vinea, synagoga. Sape circumdedit, id est, custudia angelorum. Torcular, id esi, templum martyrium; turrem in medio, ostendit doctrinam Legis: agricola, doctores sint. Cum autem œmpus fructi appropinquasset, id est, adventus Christi; servi miti, prophetæ sunt: quem primum occiderunt, est Jeremias et Isaias: quem lapidaverunt, a est Stephanus. Ejecerunt eum extra vineam, id est, Jerusalem, in montem Calvari(e. Hie vinea, et alii coloni, ostendit Ecclesiam gentium, qui reddunt fructum, id est, eonfessionem pœnitentiæ et fidei. Lapis, id est, Christus: scissus de monte sine manibus, id est, sine actu viriH, et concubitu; de matre sine semine, de patre shie tempore. Factus in caput anguli, eonlinct duos parietes, ostendit novum et vetus Testamentum, Judæos ret gentes. Qni ceciderit super lapidem, confringetur, significat gentes saper Christum, de hiOdelitate ad litlem, confringetur super, id est, in humilitatem. Super quem vero ceciderit lapis, donteret eum, ostendit Juda'os superstitiosos.","english":"A man had two sons: the man is Christ; the two sons, the Jews and the Gentiles. Which of them did the will of the Father, he who said to him \"I will\" and did not? He points to the Jews; and he who said \"I will not\" and did? He points to the people of the Gentiles, who did through the confession of faith. A householder planted a vineyard: the householder is God the Father; the vineyard, the synagogue. He surrounded it with a hedge, that is, with the guardianship of angels. The winepress, that is, the temple or martyrdom; the tower in the midst, he shows the teaching of the Law; the farmers are the teachers. But when the time of fruit drew near, that is, the coming of Christ; the servants sent, they are the prophets: whom they first killed, that is Jeremiah and Isaiah; whom they stoned, that is Stephen. They cast him out of the vineyard, that is, Jerusalem, onto the mount of Calvary. Here the vineyard, and the other farmers, he shows the Church of the Gentiles, who render fruit, that is, the confession of repentance and faith. The stone, that is, Christ: cut from the mountain without hands, that is, without the act of a man and without intercourse; from a mother without seed, from a father without [such] time. Made the head of the corner, joining two walls, he shows the New and the Old Testament, Jews and Gentiles. Whoever falls on the stone will be broken, signifies the Gentiles upon Christ, from fidelity broken to pieces upon him, that is, into humility. But upon whomever the stone falls, it will crush him, he shows the superstitious Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Homo rex qui fecit nuptias filio suo. Homo Deus Pater est: per nuptias ostendit copulationem Christi et Ecdesire. Sicut Eva ex costa Adæ, sic Ecclesia ex latere Christi redempta est: et sicut ex virgine terra processit Adam: ita et Christus ex virgine Moria natus. Misit servos suos, id est, patriarchas; iterum misit alios, id est, prophetas. Prandium paratum, id est, Scripturam sanctam; tauri occisi, ostendit qui pro Christo sanguinem fuderunt: altilia, id est, saginato. Abierunt in villam, id est, in cupiditatem: alli in negotiationem, id est, in mundo, sicut sit Apostolus: Nemo militans Deo, implicat se negotiis sœcularibus, ut placeat ei, cui se probavit. Retiqui tenuerunt servos ejus, ostendit impetum persecutioni. Ait servis suis, id est, apostolis. Nuptiœ factœ sum, id est, corda credentium conjuncta cum Christo pro amore charitatis. ite ad exitus viarum, id est, ad gentes. Congregaverunt bonos ei maios, ostendit praesentem vitam. Intravit rex ad discumbentes, ostendit secundum adventum. Homo non habens vestem nuptialem, ostendit cbarkatem, ut art, fides sine charitate mortua est.","english":"A man, a king, who made a wedding for his son. The man is God the Father; through the wedding he shows the union of Christ and the Church. Just as Eve came from the rib of Adam, so the Church was redeemed from the side of Christ; and just as Adam came forth from the virgin earth, so too Christ was born from the virgin Mary. He sent his servants, that is, the patriarchs; again he sent others, that is, the prophets. The dinner was prepared, that is, the Holy Scripture; the oxen slain, he shows those who shed their blood for Christ; the fatted fowl, that is, the fattened. They went away to their farm, that is, to covetousness; others to their business, that is, into the world, as the Apostle says: No one serving as a soldier for God entangles himself in secular affairs, so as to please him to whom he has proved himself. The rest laid hold of his servants, he shows the onslaught of persecution. He says to his servants, that is, the apostles. The wedding was made, that is, the hearts of believers joined with Christ for the love of charity. Go to the exits of the roads, that is, to the Gentiles. They gathered together good and bad, he shows the present life. The king entered among those reclining at table, he shows the second coming. The man not having a wedding garment, he shows charity, as it is written, faith without charity is dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Mulier, id est, synagoga, per aeptem viros: eptaticum intelligitur. Mulier defuncta, id est, littera defuncta transiendo de veteri Testamento in novo. In resurrectione cui erit? id est, Ecclesiæ Christi. Dixit Dominus, M est, Deus Pater, Domino meo, id est, Christo: donec ponam inimicos tuos scabellum pedum tuorum, ostendit quia humiliavit Judæos, et gentes per patientiam sub pedibus ejus, tit per vindictam puniantur persecutores et in futuro. Super cathedram Moysi, id est, super doctrinam ipsius; phylacteria, id est, Verba Legis in chartula conscripta portantes pharisæi in fronte.\n\nJerusalem, Jerusalem: geminans ostendit affectum detOfis? sicut gallina congregat pullos sub ubas suas, in spiris pinnis, id est, sublevatis alis, ita et Christus expandit palmas in cruce, ut congregarct filios suos, sicut canticum Deuteronomii asserit: Expandit alas suas, et assumpsit eos super scupulas suas. Ecce relinquetur domus vestra deserta, ostendit quia derelicti saM * lege sua et a prophetia, et a sacerdotio. Non me videbitis donec dicatis: Benedictus qui venit in nomine Domini, ostendit quia in secundo adventu, videbit eum omnis caro, et plangent super se omnes tribus terrœ qui pupugerunt eum. NoR relinquetur hic lapis super lapidem, ostendit dispersiohem Judneoram. Tune scandalizabuntur multi, ostendit quia per magnitudinem persecutionis negabunt Christum.","english":"The woman, that is, the synagogue, is understood through the seven men as the Septuagint. The woman is dead, that is, the letter is dead, passing from the Old Testament into the New. In the resurrection, whose will she be? That is, of the Church of Christ. The Lord said to my Lord, that is, God the Father to Christ: until I make your enemies your footstool, he shows that he has humbled the Jews, and the nations through patience under his feet, so that by vengeance the persecutors may be punished, and in the future as well. Upon the chair of Moses, that is, upon his teaching; phylacteries, that is, the words of the Law written on a small scroll, which the Pharisees wore on their forehead.\n\nJerusalem, Jerusalem: by repeating it he shows the affection of God, as a hen gathers her chicks under her wings, in the folds of her feathers, that is, with wings lifted up, so too Christ spread out his palms on the cross, that he might gather his sons, as the song of Deuteronomy declares: He spread out his wings, and took them up upon his shoulders. Behold, your house shall be left desolate, he shows that they have been forsaken by their law and by prophecy and by the priesthood. You shall not see me until you say: Blessed is he who comes in the name of the Lord, he shows that at the second coming all flesh shall see him, and all the tribes of the earth shall mourn over themselves, who pierced him. Not one stone shall be left here upon another, he shows the dispersion of the Jews. Then many shall be scandalized, he shows that through the greatness of persecution they will deny Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Abominatio, ostendit statuam antichristi positam in tempto: désolatio, id est, consummatio. Qui sunt in Judæa, id est, in confessione fidei. Fugiant ad montes, id est, ad doctrinam apostolorum: qui in tecto, id est, in contemplativa vita: non descendat in domum, id eSt, in activa vita: in agro, id est, in priedicatione Evangelii: non toUat tunicam suam, id est, fon revertatur ad pristinam conversationem suam.\n\nVœ prœgnantibus, id est, concupiscentibus res alienas: eæ nutrientibus, id est, in opere perpetranlibus; per eremum, ostendit persecutionem, per sabbatum finem mundi. Ubi fuerit corpus, illuc congregab untur aquilæ: corpus Christus est: aquilæ animæ sanCtorum sent. Aliter in resurrectione unaquaeque anima proprium corpus sumet: per solem, ostendit prædicationem Evangelii: per lunam, Eeclesiam: per stellas sanctos, sive prædicatores. Virtutes cœlorum commovebuntur, hoc eat agmina angelorum ad judteafnfam: parebit signum in colo, 4d est, orox Christi: per tubam ostendit sonitam angelorum. Erunt duo in agro, id est, in praedicationem Evangelii: unus assumetur, id est, qni complet prædicationem in opere: alius relinquetur, id est, in opere justitiis; in mola, in mundo: duo molentes, id est, in Ecclesia catholica, et hæreticorum.","english":"The abomination shows the statue of Antichrist set up in the temple; the desolation, that is, the consummation. Those who are in Judea, that is, in confession of the faith. Let them flee to the mountains, that is, to the teaching of the apostles; he who is on the roof, that is, in the contemplative life, let him not go down into the house, that is, into the active life; he who is in the field, that is, in the preaching of the Gospel, let him not take up his tunic, that is, let him not return to his former manner of life.\n\nWoe to those who are pregnant, that is, to those who covet the goods of others; and to those who are nursing, that is, to those who persist in evil works; by the desert he shows persecution, by the sabbath the end of the world. Wherever the body is, there the eagles will gather: the body is Christ; the eagles are the souls of the saints. Otherwise, in the resurrection each soul will receive its own body: by the sun he shows the preaching of the Gospel; by the moon, the Church; by the stars, the saints, or the preachers. The powers of the heavens will be shaken, that is, the hosts of angels for judgment: a sign will appear in heaven, that is, the cross of Christ; by the trumpet he shows the sound of angels. There will be two in the field, that is, in the preaching of the Gospel: one will be taken, that is, he who fulfills the preaching in deed; the other will be left, that is, in works of righteousness; at the mill, in the world: two grinding, that is, in the catholic Church, and of heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Simile est regnum cœlorum decem virginibus, quæ accipientes lampades suas, id est, in resurrectione, corpora sua. Virgines sunt eo qnod Christum non negaverunt. Quinque prudentes, eo quod propter regnum Dei laboraverunt: quinque fatuœ, ostendit qui pro retributione humanæ laudis gesserunt. Dormitare, est ante mortem languescere, dormire vero, in morte quiescere est. Media nocte, id est, in errore, sive in securitate negligentes. Nescio VOl, id est, nescio opera vestra bona.\n\nHomo proficiscens, Christus est; peregre profectus, id est, de mundo ad Patrem. Vocavit servos suos, id est, doctores: dedit illis bona sua, id est, doctrinam Evangelii: quinque talenta, id est, quinque sensus, visus, auditus, odoratus, gustus et tactus: quos per consuetudinem solebat movere, ut causas transitoriasconvertat ad aeternam. Sic de visu dictum est, Averte oculos meos, et reliqua. De auditu, Sæpi aures tuas, nec audiant linguas blasphemiæ. De odoratu, Bonus odor sumus Deo, in his qui salvi sunt: de gustu, Nolite maledicere, sed benedicite: de tactu, Qui furabatur jam /non furetur, sed laboret manibus, unde tribuet et indigenti. Ideo fiunt decem talenta: duo talenta, id est, intellectus et operatio; qui habet haec, et implet exemplis, et verbis docet, salvat semetipsum, et alios instruit. Ideo geminatur talentum: unum talentum ostendit intellectum.","english":"The kingdom of heaven is like ten virgins, who took their lamps, that is, in the resurrection, their bodies. They are virgins in that they did not deny Christ. Five are wise, in that they labored for the kingdom of God; five are foolish, whom he shows to have acted for the reward of human praise. To slumber is to grow faint before death; but to sleep is to rest in death. At midnight, that is, in error, or in careless security. I know you not, that is, I do not know your good works.\n\nThe man setting out is Christ; gone abroad, that is, from the world to the Father. He called his servants, that is, the teachers; he gave them his goods, that is, the teaching of the Gospel; five talents, that is, the five senses: sight, hearing, smell, taste, and touch; which by habit he was wont to stir, that they might turn transitory things to the eternal. Thus of sight it is said, Turn away my eyes, and the rest. Of hearing, Stop your ears, lest they hear the tongues of blasphemy. Of smell, We are a good odor to God, in those who are saved; of taste, Do not curse, but bless; of touch, Let him who was stealing now steal no more, but labor with his hands, so that he may give to the needy. Therefore ten talents are made: two talents, that is, understanding and action; he who has these, and fulfills them by examples, and teaches by words, saves himself and instructs others. Therefore the talent is doubled: one talent shows understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Abscondit in terra, id est, qui prædicationem Evangelii pro terrenis rebus docet: post multum vero temporia, id est, in fine mundi. Metit ubi non seminavit, id est, ubi non fuit praedicatio: tollite talentum, id est intellectum: date ei qui geminavit in bono opere. Quinque sensus, sicut ait Apostolus, ipsi sibi sunt lex, qui ostendunt opus legis in cordibus suis. Qui babet fidem, et charitatem, dabitur ei intellectus, et operatio virtutum; qui non habet, ipsum quod habet auferetur ab eo, id est, qui habet fidem, et non habet charitatem, ipsa fides morietur in eo. Majestatem, id est, potestatem, dignitatem. a Hædos Judaeos: oves vero populos gentium. Dextrum, id est, prosperum, sive rectum: sinistrum, adversum, sive poenale, quia apud Deum nibil est sinistrum.\n\nCum autem esset in Bethania, id est, in domo obedientiæ; hic domus pro mundo ponitur. Mulier, id est, futura Ecclesia: alabastrum, id est, corpus hominis: per unguentum, ostendit fidem confessionis: caput Christi Deus Pater, recumbes, idem Christus super Ecclesiam: Pauperes semper habebitis, id est, spiritualiter qui indigent doctrinam, sive corporaliter qui cibos indigent. Me autem non semper habebitis, ostendit secundum carnem. Joseph venditur in iEgyptum xx argenteis, ut satiaret famem corporis: Christus venditus xxx argenteis, pro peccatis hominum, et fame fidei.","english":"He hid it in the earth—that is, the one who teaches the preaching of the Gospel in exchange for earthly things; but after a long time, that is, at the end of the world. He reaps where he did not sow, that is, where there was no preaching: take away the talent, that is, the understanding: give it to the one who doubled it in good work. The five senses, as the Apostle says, are a law to themselves, who show the work of the law in their hearts. To the one who has faith and love, understanding and the working of virtues will be given; from the one who does not have it, even what he has will be taken away from him, that is, the one who has faith and does not have love—that faith itself will die in him. Majesty, that is, power, dignity. The goats are the Jews; the sheep, however, the peoples of the Gentiles. The right, that is, the prosperous, or the upright; the left, adverse, or penal, because with God nothing is left.\n\nBut when he was in Bethany, that is, in the house of obedience; here the house is put for the world. The woman, that is, the future Church: the alabaster jar, that is, the body of a human being: through the ointment, she shows the faith of confession: the head of Christ is God the Father; he who reclines, the same Christ upon the Church: The poor you will always have, that is, spiritually those who need teaching, or corporally those who need food. But me you will not always have—he shows this according to the flesh. Joseph is sold into Egypt for twenty pieces of silver, to satisfy the hunger of the body: Christ was sold for thirty pieces of silver, for the sins of men, and the hunger of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Opportunitas, id est, tempus congruum; per azymam sinceritatis, sinceritatem mentis ostendit. Bibam illud in regnum Patris mei vobiscum, id est, membris suis: in regnum, id est, in Ecclesia. Percutiam pastorem, id est Christi: dispergentur ones, id sunt apostoli. Præcedam vos in Galilaeam: hoc est, relictis Judaeis, abiit ad gentes. i Si possibile est, transeat a me calix iste, id est, pasaio: hoc dixit pro parte carnis; per gladium ostendit verbum divinum. Amputavit auriculam, id est, amputatum auditum Judaeorum; immunditiam purgaret: flagellatus tenuit, ut nos de flagellis peccatorum liberaret. Sicut Adam extendit palmam in lignum vitæ: ita et Judaei extenderunt palmas in Christo: proinde et Christus extendit palmam in lignum vitæ: ita et Judæi extenderunt palmas in ligno crucis, ut nos ab omni stimulo liberaret. Per cantum galli ostendit refectionem Spiritus sancti: vinctus ductus, ut vincula peccatorum nostrorum solveret.","english":"Opportunity, that is, the fitting time; by the unleavened bread of sincerity he shows the sincerity of the mind. I will drink it in the kingdom of my Father with you, that is, with his members; in the kingdom, that is, in the Church. I will strike the shepherd, that is, Christ; the sheep will be scattered, that is, the apostles. I will go before you into Galilee: that is, leaving the Jews behind, he went to the Gentiles. If it is possible, let this cup pass from me, that is, the passion; he said this on the part of the flesh; by the sword he shows the divine word. He cut off the ear, that is, the cut-off hearing of the Jews; he would purge their uncleanness; he endured being scourged, so that he might free us from the scourges of sins. As Adam stretched out his hand toward the tree of life, so also the Jews stretched out their hands against Christ; and accordingly Christ also stretched out his hand on the tree of life; so also the Jews stretched out their hands on the wood of the cross, so that he might free us from every sting. By the crowing of the cock he shows the refreshment of the Holy Spirit; bound he was led, so that he might loose the bonds of our sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Corbana Hebraice, Gazophylacia Graece, Latine divitiarum custodia dicitur. Per effusionem sanguinis Christi redemptum est humanum genus: per pretium sanguinis, emptus est ager ad sepulturam peregrinorum. Hyrus Pompeius est, Barabbas ductus in desertum, id est, in infernum: alter immolatus, id est, Christus pro peccato hominum. Exuerunt Christum, id est, exspoliatum, a fide Judaeorum. Induerunt chlamyde coccineo, id est, Christum indutum fide gentium: aliter per coccineum chlamydem ostendit effusionem sanguinis ipsius, sive martyrium. Exuerunt eum chlamyde, et induerunt eum vestimentis suis, ostendit in fine mundi conversionem Judaeorum.\n\nMilites sibi diviserunt vestimenta ejus: figuram tenet Evangelii, qui diviserunt inter se doctrinam Christi. Per scissionem veli ostendit scissionem regni Judaeorum. Alio modo, velum scissum est, ostendit scissionem Legis litterae per revelationem Spiritus sancti, vel per ascensionem Christi scissi sunt coeli humano generi. Terra mota, ostendit gratiam Dei, commota de Judaeis ad gentes; petræ scissæ, boc sunt corda gentium scissa ad fidem; monumenta aperla, id est, corda ad fidem.","english":"Corbana in Hebrew, Gazophylacia in Greek, in Latin is called the treasury of riches. By the shedding of Christ's blood the human race was redeemed; by the price of his blood the field was bought for the burial of strangers. Hyrus is Pompeius, Barabbas was led into the desert, that is, into hell; the other was sacrificed, that is, Christ, for the sin of men. They stripped Christ, that is, despoiled him, of the faith of the Jews. They clothed him in a scarlet cloak, that is, Christ clothed in the faith of the Gentiles; otherwise, through the scarlet cloak he shows the shedding of his own blood, or martyrdom. They stripped him of the cloak and put his own garments on him: he shows the conversion of the Jews at the end of the world.\n\nThe soldiers divided his garments among themselves: this holds the figure of the Gospel, that they divided the teaching of Christ among themselves. Through the tearing of the veil he shows the tearing apart of the kingdom of the Jews. In another way, the veil was torn: he shows the tearing of the letter of the Law through the revelation of the Holy Spirit, or through the ascension of Christ the heavens were torn open for the human race. The earth was moved: he shows the grace of God, moved from the Jews to the Gentiles; the rocks were split, that is, the hearts of the Gentiles were split for the faith; the tombs were opened, that is, hearts for the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Monumentum, id est, Ecclesia ex gentibus: novum, ostendit, quia non fuit ante praedicatum verbum Dei gentibus; excisum monumentum in petra, ostendit Ecclesiam scissam de duritia gentilitatis; lapidem volutum ad ostium monumenti, ostendit duritiam in corda Judaeorum.\n\nVesper sabbati: id est, fine mundi; prima sabbati, ostendit diem resurrectionis; revoluto lapide, significat revolutam duritiam Judaeorum in futurum; per fulgorem ostendit terrorem: per candorem vestimenti ostendit consolationem recorrectionis; in Galilæa, in monte, ostendit de populo Judaeorum ad gentes.\n\nIN EVANGELIUM SECUNDUM MARCUM.\n\nInitium Evangelii Jesu Christi Filii Dei, quod dicit Filii Dei, ostendit nativitatem secundum divinitatem: secundum carnem ostendit, dum dicit Jesus, Ecce mitto, id est, vox Patris: Angelum meum, id eSI, Joannem: ante faciem tuam, id est, Praecursorem Christi, notitiam ejus facientem. Vox Joannis est clamans, Christus est. In deserto, significat Judaeos, a Lege, a regno, et a sacerdotio derelictos; parate viam, id est, corda, sive opera; rectas facite ejus semitas, id est cogilaliones cordis vestri. Per baptismum aquæ, ostendit ablutionem corporis et animae: baptismum poenitentiæ, remissio est peccatorum.","english":"The tomb, that is, the Church from the Gentiles: he shows it to be new, because the word of God was not previously preached to the Gentiles; the tomb cut out in rock shows the Church hewn from the hardness of the Gentiles; the stone rolled to the entrance of the tomb shows the hardness in the heart of the Jews.\n\nThe evening of the sabbath: that is, the end of the world; the first day of the sabbath shows the day of resurrection; with the stone rolled back, it signifies the hardness of the Jews rolled back in the future; by the brightness he shows terror: by the whiteness of the garment he shows the consolation of the resurrection; in Galilee, on the mountain, he shows [the transition] from the people of the Jews to the Gentiles.\n\nON THE GOSPEL ACCORDING TO MARK.\n\nThe beginning of the Gospel of Jesus Christ, the Son of God. That he says \"of the Son of God\" shows his birth according to divinity; he shows it according to the flesh when he says \"Jesus,\" \"Behold, I send,\" that is, the voice of the Father: \"my angel,\" that is, John: \"before your face,\" that is, the forerunner of Christ, making him known. The voice is John's, \"crying\" is Christ's. \"In the desert\" signifies the Jews, abandoned by the Law, by the kingdom, and by the priesthood; \"prepare the way,\" that is, your hearts or your works; \"make straight his paths,\" that is, the thoughts of your heart. Through the baptism of water he shows the washing of body and soul: the baptism of repentance is the forgiveness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Venit in domum Simonis Andreæ, id est, ad Judaeos; diluculo valde surgens, ostendit adventum Christi, et initium novi Testamenti; abiit in desertum locum, id est, ad Judaeos; ibique orabat, id cst, ibi prædicabat.\n\nNon posset in civitatem introire. Hoc propter frequentiam populi; per paralyticum ostendit humanum genus: per lectum, corpus. A quatuor portabatur, hoc sunt quatuor elementa per quae constat homo, aut quatuor ordines Evangelii, aut quatuor virtutes animae, id est: fortitudo, justitia, prudentia, et temperantia. Fortitudo est pugnare contra vitia: justitia est diligere Deum ex toto corde, et proximum sicut seipsum: prudentia est providere futura: temperantia est omni iræ ilnponcre modum. Nudaverunt tectum, id est, historiam Legis patefacientes; submiserunt grabbatum, ostendit denudatam litteram Legis, manifestum sensum Evangelii.","english":"He came into the house of Simon and Andrew, that is, to the Jews; rising very early at daybreak, he shows the coming of Christ and the beginning of the New Testament; he went out into a desert place, that is, to the Jews; and there he was praying, that is, there he was preaching.\n\nHe could not enter into the city. This is because of the crowd; through the paralytic he shows the human race: through the bed, the body. He was carried by four, that is, the four elements of which man consists, or the four orders of the Gospel, or the four virtues of the soul, namely: fortitude, justice, prudence, and temperance. Fortitude is to fight against vices: justice is to love God with the whole heart, and one's neighbor as oneself: prudence is to provide for the future: temperance is to set a limit to all anger. They uncovered the roof, that is, laying open the history of the Law; they lowered the mat, which shows the unveiled letter of the Law, the manifest sense of the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Praecepit eia, ut in navicula sibi deservirent, id est, Ecclesia prædicarent. Ascendit in montem, significat ascensionem ejus cum carne iit coelum; tonans, Christus est; filii tonitrui, apostoli sunt; nubes, prophetae; pluvia, praedicatio est. Lucerna sub mudiot id est, qui pro cupiditate saeculi docet: sub lecto, id est, obscuritate delinquentium. Non est absconditum, quod non manifestetur; occulta lege Judæorum, quae manifestata est gentibus. Homo qui seminavit, ostendit doctorem: quod seminavit, id est, verbum divinum; in terra, in corde hominum; dormientem, id cst, nescientem; per noctem, adversitatem, sive ignorantiam oslendit; per diem vero prosperitatem, sive ignorantiam ostendit; per diem vero prosperitatem, sive scientiam ostendit; per germen, compunctionem cordis, per herbam, fidem operum; per spicam, perfectionem operationis; plenum fructum in spica, ostendit consummationem operum: per falcem, amputatio praesentis vitæ, et consummatio sacculi.","english":"He commanded them to serve him in the boat, that is, that the Church should preach. He went up into the mountain: this signifies his ascension in the flesh into heaven. The thunderer is Christ; the sons of thunder are the apostles; the clouds are the prophets; the rain is preaching. The lamp under the bushel, that is, one who teaches out of desire for the world; under the bed, that is, in the obscurity of those who sin. Nothing is hidden that will not be made manifest: the hidden law of the Jews, which has been made manifest to the Gentiles. The man who sowed shows the teacher; what he sowed, that is, the divine word; in the earth, in the heart of men; the one sleeping, that is, the one not knowing; through the night he shows adversity, or ignorance; through the day, prosperity, or knowledge; through the sprout, compunction of heart; through the grass, faith of works; through the ear of grain, perfection of working; the full fruit in the ear shows the completion of works; through the sickle, the cutting off of the present life and the consummation of the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Dimittens turbam Judœorum abiit in navem, id est, in Ecclesiam ex gentibus. Aliae naves erant cum illo, id est, diversæ Ecclesiæ hæreticorum: per procellam venti, ostendit persecutiones contra fidelcs; auctus mittebat, ut impleretur navis, ostendit persecutionem Antichristi, seu saevissimam, ut prope ad negationem veniant multi: dilecti a Deo, perseverant in fide. Dormire Christum in puppe, ostendit probationem fidelium in persecutione. Excitant eum, id est, invocant eum in persecutione, in adjutorium sibi. Facta est tranquillitas magna, id est, post persecutionem Antichristi, et post resurrectionem. Homo habens spiritum immundum, signilicat humauum genus; catenas disrumpens, ostendit gentes pravaricantes legem naturae suae: sive doctrinam philosophorum. Sic et Judxi disrumpentes litteram Legis, sive prophetiam. Concidit lapidibus, ostendit populum gentium adorantem lapides.","english":"Dismissing the crowd of the Jews, he went into the boat, that is, into the Church from the Gentiles. Other boats were with him, that is, the various churches of the heretics. By the storm of wind he shows the persecutions against the faithful; he sent increase, so that the boat should be filled, which shows the persecution of Antichrist, or the most savage one, so that many come near to denial; the beloved of God persevere in the faith. That Christ sleeps in the stern shows the testing of the faithful in persecution. They wake him, that is, they invoke him in persecution as a help to themselves. There was made a great calm, that is, after the persecution of Antichrist, and after the resurrection. The man having an unclean spirit signifies the human race; breaking the chains shows the nations transgressing the law of their nature, or the teaching of the philosophers. So too the Jews breaking the letter of the Law, or the prophecy. He fell among the stones, which shows the people of the Gentiles worshipping stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Homo sedens, vestitus ad fidem Jesu, ostendit vestitum fide, et charitate; sana mente, id est, pura atque sincera mente. Erogaverat substantiam suam in medicis, idest, quia totam fidem, et conversationem et spem suam in philosophis posuerat. Misit binos, ostendit duo Testamenta, ut eadem ubique prædicent: similiter et quia charitas in minus duobus non consistit. Per virgam, consolationem, sive disciplinam ostendit, ut Paulus ait: Quid vultis in virga veniam ad t'OSt an in spiritu mansuetudinis, et consolationis? Calciati sandalibus, pro tribus causis, propter spinas, id est, pro obligatione divitiarum, vel sollicitudine sæculi: propter frigus, id est, pro cupiditate mentis aut infidelitate: propter serpentes, id est, pro cupiditate mentis aut infidelitate: propter serpentes, id est, propter doctrinam haereticorum. Non duabus tunicis, id est, non dupla mente, nec dubietate inter iidem, et infidelitatem, non dupla fiducia in novo aut in veteri. Non sicut simulatores, qui ab hominibus laudem quærunt; per caenam quam non subsequitur prandium, consummatio saeculi, quod veniente Christo consummationem suam vidit. Jam præteriit hora, id est, littera Legis, unde ait, vetera transierunt, et ecce facta sunt nova.","english":"The man sitting, clothed for faith in Jesus, shows that he is clothed in faith and love; sound in mind, that is, pure and sincere in mind. He had spent his substance on physicians, that is, because he had placed all his faith, conduct, and hope in the philosophers. He sent them two by two: this shows the two Testaments, that they should preach the same things everywhere; likewise also because love does not consist in fewer than two. By the rod he shows consolation, or discipline, as Paul says: What do you wish? Shall I come to you with a rod, or in the spirit of gentleness and consolation? Shod with sandals, for three reasons: because of thorns, that is, because of the entanglement of riches or the anxiety of the world; because of cold, that is, because of the desire of the mind or unbelief; because of serpents, that is, because of the teaching of heretics. Not with two tunics, that is, not with a double mind, nor with doubt between the same things and unbelief, not with a double confidence in the new or in the old. Not like pretenders, who seek praise from men; by the supper which breakfast does not follow is meant the consummation of the world, which saw its consummation when Christ came. The hour has already passed, that is, the letter of the Law, whence he says: The old things have passed away, and behold, new things have been made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Naves in medio maris, id est, Ecclesia in fluctuatione mundi. Jesus solus in mare, significat solus natus in terra sine tactu; ventus contrarius, ostendit persecutionem diaboli post ascensionem Christi in apostolos. Voluit præterire eos, ostendit ad probandos eos. Genesareth portum aptum interpretatur. Abiit in partes Tyri et Sydonis, id est, ad gentes; ingressus in domo, id est, in mundum.\n\nNeminem voluit scire, ostendit humililatem. Non potuit latere, id est, quia opera ejus manifesta sunt semper. Per mulierem intelligitur primitiva Ecc;e. sia. Procidit ante pedes Jesu, apostoli sunt, sine prius saturare filios, id est, Judaeos, ut percipiant mandata legis Evangelii: et si indigne judicaverint regnum Dei, tunc accipiant gentes illud. Invenit puellam jacentem super lectum, id est, invenit eam in pristino a corporis sui. Per surdum et mutum, ostendit humanum genus; surdus erat qui non audiebat mandata Dei; nec dicere valebat mutus, quia confessionem laudis reddere non valebat, et confessionem fidei non habebat. Educit eum extra turbam, ostendiL remotam vitam, quia in remotione semper _cognoscit homo cæcitatem peccatorum ad pristinam conversationem bonæ naturæ. Misit digitos in aures, cordis ejus: et aperuit os ejus, in confessionc fidei. Suspiciens in cælo, ostendit ut omnes laudes Deo referrent: ingemuit, id est, pro peccatis generis humani, quae in mundo eminebant.","english":"The boats in the middle of the sea, that is, the Church in the tossing of the world. Jesus alone on the sea signifies that he alone was born on earth without touch; the contrary wind shows the persecution of the devil against the apostles after the ascension of Christ. He wished to pass by them; this shows that it was to test them. Genesareth is interpreted as a suitable harbor. He departed into the parts of Tyre and Sidon, that is, to the Gentiles; having entered into a house, that is, into the world.\n\nHe wished no one to know, which shows humility. He could not be hidden, that is, because his works are always manifest. By the woman is understood the primitive Church. She fell down before the feet of Jesus—these are the apostles—except that the children, that is, the Jews, should first be filled, so that they might receive the commandments of the law of the Gospel; and if they have judged the kingdom of God unworthily, then the Gentiles shall receive it. He found the girl lying on the bed, that is, he found her in the former state of her body. By the deaf and mute man he shows the human race; deaf was he who did not hear the commandments of God; nor could he speak, being mute, because he was unable to render the confession of praise, and did not have the confession of faith. He leads him out beyond the crowd, showing a withdrawn life, because in withdrawal a man always recognizes the blindness of sins in relation to the former conduct of good nature. He put his fingers into his ears, of his heart; and he opened his mouth, in the confession of faith. Looking up into heaven, he showed that all should give praises to God; he groaned, that is, for the sins of the human race, which were prominent in the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Aliter, ut exemplum daret nobis, ut cum supplicationibus, rogemus Deum.\n\nPer coCcum genus humanum oslendit: qui adrduxerunt cum ad Jesum, ostendit doctores. Apprehensa manu, id est, dedit operationem. Eduxit eum extra vicwn, ostendit remotionem contemplationis vitæ, sive extra pristinam conversationem. Exspuens in oculos, per sputum, incarnationem Christi ostendit, per qua In illuminatus cst genus humanum: impositis manibus, id est, dedit adjutorium operationis.\n\nVideo homines vetut arbores, hic oslepdit exemplum humilitatis, ut nullus extollatur de virtutibus, sed minorem ct inferiorem se existimet omnibus. Iterum imposuit manus super oculos: et aperti sunt, ostendit quia aperuit corda hominum, ut viderent scientiam Dei clare, et sine dubio crederent: restitutus est, id est, in bonis operibus.\n\nMisit illum in domum suam, id est, revocavit itlum ad pristinum mundanae naturæ: descensio Christi de monte, ostendit ejus descensionem e coolis. Hic discipuli ordinem tenent propbetarum vel patriarcharum. Turbæ inquirentes ab eis, adventuln Christi ostendit: quod turbæ legem a prophetis et patriarchis conquirebant. Salutabunt eum, hic salutem pro humilitate intelligit. Qui attulit filium suum, ordinem tenet patriarcharum: lilius genus huma. num ostendit: per spumam superbiam ostendit: per stridorem dentium. per arescere, avaritiam ostendit.","english":"Otherwise, to give us an example, that we should pray to God with supplications.\n\nBy the blind man he shows the human race: those who brought him to Jesus show the teachers. Taking him by the hand, that is, he gave the power of working. He led him out of the village, showing the removal of the contemplative life, or outside his former manner of life. Spitting into his eyes, through the spittle he shows the incarnation of Christ, through which the human race was enlightened: by the laying on of hands, that is, he gave the help of working.\n\nI see men like trees, here he showed the example of humility, that no one should exalt himself over virtues, but should consider himself lesser and lower than all. Again he laid his hands upon his eyes: and they were opened, showing that he opened the hearts of men, that they might see the knowledge of God clearly and believe without doubt: he was restored, that is, in good works.\n\nHe sent him to his own house, that is, he recalled him to the former state of worldly nature: the descent of Christ from the mountain shows his descent from heaven. Here the disciples hold the order of the prophets or patriarchs. The crowds inquiring of them shows the coming of Christ: that the crowds were seeking the law from the prophets and patriarchs. They will greet him, here he understands salvation in place of humility. He who brought his son holds the order of the patriarchs: his son shows the human race: through the foam he shows pride: through the gnashing of teeth, through withering, he shows avarice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Discipuli non potuerunt curare: hic discipuli figuram tenent patriarcharum, quia neque propbetaeneque patriarchæ potuerunt curare humanum genus, nisi veniens Christus suo sanguine redemit illum, ut ait propheta, frater non redemit, id est, Moyses per Legem, * redimit homo, id est, Christus. Ab infantia, id est, prima aetate generis humani: dixit, pater infanti, Credo, adjuva incredulitatem meam, ostendit dixisse, si deest fides, adaugc. Mul. tum discerpens eum: ostendit, quia quando vidit diabolum evasurum de terra in line. mundi: tunc datur illi potestas, ut faciat quantum vult propter elcetos Dei: cum vidit se de unoquoque homine per confesMonem, et poenitentiam expelli, tunc contra illos plus suscitavit vitia, et crudelissimas impugnationes. Factus est velut mortuus, hic exemplum os!endit: purgatum hominem, id est, qui per confessionem et poenitentiam, mortificat semetipsum. Hic videtur duo miracula fecisse Jesus, a daemonio curavit, et quasi mortuum suscitavit: sic suscitavit genus hnmanum a morte peccatorum, et liberavit a dæmonio servitutis; per molam, circuitus saeculi ostenditur: per asinum immunditia peccatorum.","english":"The disciples could not cure him. Here the disciples represent the patriarchs, because neither the prophets nor the patriarchs could cure the human race, unless Christ, coming, redeemed it by his blood, as the prophet says: A brother does not redeem, that is, Moses through the Law; a man redeems, that is, Christ. From infancy, that is, from the first age of the human race: he said, Father, I believe; help my unbelief—he shows that he had said: if faith is lacking, increase it. Tearing him much: he shows that when the devil saw that he was to be driven out of the land of the world, then power is given to him to do as much as he wishes on account of the elect of God; when he saw himself being expelled from each individual man through confession and repentance, then he stirred up vices against them all the more, and the most cruel assaults. He became as if dead—here he shows the example: a man cleansed, that is, one who through confession and repentance puts himself to death. Here Jesus is seen to have performed two miracles: he cured him of a demon, and raised him as if dead; so he raised up the human race from the death of sins, and freed it from the demon of slavery. By the millstone, the circuit of the world is shown; by the ass, the uncleanness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Mergere in mare, id est,, humiliare se in sacculo pcr pœnitentiam, vel perire in proprio peccato: quia levius est pro se solo pœnam sustinere, quam et alii a regno Dci disturbent. Per vermes ostendit sero pœnitentes, semper comedit illum in pœna, quia dum spatium habuit non emendavit. Onis igne salietur: per ignem accensio Spiritus sancti intelligitur, quia sicut omnis caro periit sine sale, ila ei omnis homo sinc scientia verbi Dei infatuctur. Habete salem in vobis, id cst, habete sapientiam Dei in vobis. Veniunt in finibus Judæ, ostendit in futurum reversuros ad fidem Christi Judxos.\n\nUltra Jordanem, id est, ad gratiam baptismi. Sinile parvulos venire ad me, hic parvuli tenent figuram gentium: discipuli qui prohibebant, figuram tenent Judæorum. Camelos per foramen acus non posse transire, nisi depositis oneribus: sic et Judæi, nisi deposito onerepeccalorum, sive diviiiis, non possunt intrare in regnum Dei. Quid relinquit Petrus qui dixit, Nos omnia relinquimus? ostendit quia multum relinquit homo, qui semetipsum postponir. Præcedat eos, id est, præcedat oves suas exemplis; per calicem, ostendit passionem; per baptismum, mortificationem, sive dormitationem Ecclesiae.","english":"To be submerged in the sea, that is, to humble oneself in sackcloth through penitence, or to perish in one's own sin: because it is lighter to endure punishment for oneself alone than that one should also disturb others from the kingdom of God. By the worms he shows those who repent too late; he always devours him in punishment, because while he had time he did not amend. Every one shall be salted with fire: by fire the kindling of the Holy Spirit is understood, because just as every flesh perishes without salt, so every man without the knowledge of the word of God is made foolish. Have salt in yourselves, that is, have the wisdom of God in you. They come into the borders of Judea: he shows that the Jews will in the future return to faith in Christ.\n\nBeyond the Jordan, that is, to the grace of baptism. Suffer the little children to come to me: here the little children hold the figure of the Gentiles; the disciples who were forbidding them hold the figure of the Jews. That camels cannot pass through the eye of a needle unless their burdens are laid down: so also the Jews, unless the burden of sins, or of riches, is laid down, cannot enter into the kingdom of God. What does Peter leave, who said, We have left all things? He shows that a man leaves much who puts himself last. Let them go before them, that is, let him go before his sheep by examples; by the cup he shows the passion; by the baptism, the mortification, or the sleeping, of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Sicut Adam per tria peccavit, id est, concupivit, prævaricavit, superbc egit: ita et Christus tres dies fuit in sepulcro: similiter et proinde tcr mergitur homo sub unda baptismi: unde ait Apostolus: Consepulti enim sumus cun Christo per baptismum; in morte enim ipsius baptizati sumus. Qui voluerit in vobis primus essc, erit omnium servus: hic ostendit doctores Ecelesiæ: cæcus tenet figuram gentium. Sedebat' juxta viam, id est, juxta fidem.\n\nC/amabat ad Jesum, Miserere mei. Moralis sensus: cum incumbimus in oratione, tunc turba, fantasma, mentes fidelium increpant, ut taceant, dum volunt nos excludcre ab oratione perseverantibus nobis. Tunc Jesus stans, secus nos: stare enim divinitatis est, transire vcro humanitatis cst: pracepit iltos i ocare, id est, per prædicationem apostolorum: voc; gentes ad fidem. Projccit vestimenta sua, id est, pristinam conversationem suam: exsiliens, id est, de ignorantia ad scientiam, de infidelitate ad fidem. Invenietis pullum alligatum, ostendit gentes alligatas, cum culpa peccatorum: super quem nemo sedit,, id est, ubi nullus doctor praedicavit: Solvite, et adducite ad me, id est, per prædicationem adducite ad fidem.","english":"Just as Adam sinned through three things—that is, he lusted, he transgressed, he acted proudly—so too Christ was three days in the tomb; and similarly, for the same reason, a man is three times submerged beneath the wave of baptism. Whence the Apostle says: For we have been buried together with Christ through baptism; for we were baptized into his death. Whoever wishes to be first among you shall be the servant of all: here he points to the teachers of the Church; the blind man holds the figure of the Gentiles. He was sitting by the way, that is, by the faith.\n\nHe cried out to Jesus, Have mercy on me. The moral sense: when we devote ourselves to prayer, then the crowd, the phantom, the minds of the faithful rebuke them to be silent, while they wish to exclude us from prayer as we persevere. Then Jesus stands, near us: for to stand is of divinity, but to pass by is of humanity. He commanded them to be called, that is, through the preaching of the apostles; he calls the Gentiles to the faith. He threw off his garments, that is, his former manner of life; leaping up, that is, from ignorance to knowledge, from unbelief to faith. You will find a colt tied, he shows the Gentiles bound, with the guilt of sins; upon which no one has sat, that is, where no teacher has preached. Loose it, and bring it to me, that is, through preaching bring it to the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Vidit arborem fici, osteodit quia longe crat fidos Judaeorum a Cbristo. Non erat tempus ficorum, id est, non crat tempus Judaeorum, ut crederent, quod se indigne judicaverunt regnum. Non sinebat ras transferre per templum, id est, corda fidelium. Non vult Christus aliud fieri opus, vel transire nisi quid sanctum est: tradi cam colonis, id cst, custodire Lcgem: torcular, hoc est templum Salomonis; aliter ostendit martyrium. Venit ad synagogam, synngoga sepe custodia angelorum: turrem, hoc est Lex;: ejecarunl eum extra vineam, id est, de Judæis aui gentes. Aliter de civitate Jerosolyma in montem Calvariæ.\n\nVidua misit duos nummos, quod est, quadrans, per quos intelligit hominem quadrantem, qui se Dco obtulit. Quæcumque pelieritis, credentes in oratione, fient vobis: quomodo sic sanctus Paulus dicit: Ter rogavi Dominum pro stimulo, et non recessit a me. Diabolus pcliit, ut tentaret iob, et permisit eum Deus. Paulus non est exauditus, ut per ipsum stimulum coronaretur: diabolus exauditus eat, ut per ejus tentationes Jobcoronaretur. Proinde Apostolus ait, Nescimus quid petamus, nisi Christus, qui interpellat pro nobis. Gens adversus gentem, id est. paganorum adversus, christianorum, Moraliter caro advrsus animam: regnum diaboli contra regnum Christi: vitia carnis adversus spiritum bonae operaUonis.","english":"He saw a fig tree; he showed that the Jews were far from Christ in their faithfulness. It was not the time of figs, that is, it was not the time for the Jews to believe, because they judged themselves unworthy of the kingdom. He did not allow vessels to be carried through the temple, that is, the hearts of the faithful. Christ does not wish any other work to be done, or anything to pass through, except what is holy: to be handed over to the tenants, that is, to guard the Law; the winepress, that is, the temple of Solomon; otherwise he shows forth martyrdom. He came to the synagogue—the synagogue is often a guard of angels; the tower, that is, the Law; they cast him out of the vineyard, that is, from the Jews to the Gentiles. Otherwise, from the city of Jerusalem to the mount of Calvary.\n\nThe widow gave two mites, that is, a quadrans, by which he understands the man as a quadrans, who offered himself to God. Whatever you ask, believing in prayer, shall be done for you: how does the holy Paul say this: Three times I asked the Lord concerning the thorn, and it did not depart from me. The devil asked to tempt Job, and God permitted him. Paul was not heard, so that through that very thorn he might be crowned; the devil was heard, so that through his temptations Job might be crowned. Accordingly the Apostle says, We do not know what we should ask, except Christ, who intercedes for us. Nation against nation, that is, of the pagans against the Christians. Morally, the flesh against the soul: the kingdom of the devil against the kingdom of Christ: the vices of the flesh against the spirit of good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Terræ motus, id est, de infidelitate ad fidem, id est, corpus sjve anima, audiendi verbum Dei. Stantibiu propter me in testimonia illis, id est, si crediderint testimonum vestrum: erit illis ad vitam: eJ, si non crediderint, erit illis ad poenam.\n\nDe die et hora nemo scil, nisi Pater, ostendit pro parte corporis, quia corpus Christi Ecclesia est Quod dicit nescitis tempus, idest, exitum uniuscujusque, sive consummationem sæculi.\n\nHomo peregre profectus eat, id est, Christus de mundo cum carne ad caelum: rcliquii domum suam, id est, Ecclesiam: doctoribus uniuscujusque operis, id est, uniuscujusque gratiæ virtutis: per, genitorem, episcopum ostendit, sive doctorem. a Sero super Sodomam pluit igois, et sulphur de coelo: nedia nocte percussa est Ægyptus in primogenitis suis: mane subversa est Sodoma, et ascendit favilla ejus usque ad coelum.,; Ne veniat repente, inveniat vos dormientes, id est, in ignorantia, seu in securiLate negligentiæ.","english":"The earthquake, that is, from unbelief to faith, that is, the body or the soul, of hearing the word of God. Standing before me as a testimony to them, that is, if they have believed, your testimony will be for them unto life; and if they have not believed, it will be for them unto punishment.\n\nConcerning the day and the hour no one knows except the Father, he shows this in part with respect to the body, because the Church is the body of Christ. What he says, you do not know the time, that is, the departure of each one, or the consummation of the age.\n\nA man going on a journey, that is, Christ going from the world with his flesh to heaven; he left his house, that is, the Church; to teachers of each work, that is, of each grace and virtue; by the doorkeeper he indicates the bishop, or the teacher. At evening he rained fire and sulfur from heaven upon Sodom; at midnight Egypt was struck in its firstborn; in the morning Sodom was overthrown, and its ashes rose up to heaven. Lest he come suddenly and find you sleeping, that is, in ignorance, or in the careless security of negligence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Fregit alabastrum, significat corpys Christi, vulneratum in cruce: per unguentum confessio fidei ostenditur: caput Christi Deus Pater est. Quærebat opportune, ut traderet eum, ostendit quia opportune tempus advenerat ad perditionem Judæorum, sive Judææ, et opportunitas redemptionis Ecclesiae, Primo die azymorum, id est, die Jovis; azyma sincerilatis facta est Ecclesia. Transitus quatuor niodis dicitur, id esi, de mundo ad Patrem, de Judæis ad gentes, et nos dc infidclitate ad fidcm, de morte ad vir tam.\n\nHomo languenam aquæ bajulans, figuram tenet apostolorum, sive successorum Qt baptizatorum, per quos baptismum efficitur: lauguena baptismus Trinitatis significaj. Pascha manducare cum discipulis suis, ostendit se cum discipulis ad Judaeos: aliter manducat in membris suis qui est Ecclesia. Per cænaculum altior via ostenditur: per stratum magnum amplectitudo Ecclesiae os tenditur. Agnum immola,tum in Ægypto: ostendit immolatum in vpvo Testamento mysterium corporis et sanguinis; quod vetus sacrificiunj Judaeorum recessit, id. est sanguis hircoruM et taurorum: uana nostrum sacrificium, quod vinuli dicitur Melchisedech, oblatum est rcvertenlc Abrabam de caede. Pro quid sigillatim interrogabant, ostendit ut nullus confidat de conscientia sua.","english":"He broke the alabaster jar, which signifies the body of Christ, wounded on the cross; through the ointment the confession of faith is shown; the head of Christ is God the Father. He was seeking an opportunity to betray him; this shows that the opportune time had come for the destruction of the Jews, or of Judea, and the opportunity of the redemption of the Church. On the first day of unleavened bread, that is, the day of Thursday; the Church was made unleavened bread of sincerity. The passage is spoken of in four ways, that is, from the world to the Father, from the Jews to the Gentiles, and us from unbelief to faith, from death to life.\n\nThe man carrying a pitcher of water holds the figure of the apostles, or of their successors or of the baptized, through whom baptism is effected; the pitcher signifies the baptism of the Trinity. To eat the Passover with his disciples, he shows himself with his disciples to the Jews; otherwise he eats in his members, which is the Church. Through the upper room the higher way is shown; through the large furnished room the breadth of the Church is shown. The lamb sacrificed in Egypt shows the mystery of his body and blood sacrificed in the New Testament; because the old sacrifice of the Jews has receded, that is, the blood of goats and bulls; our sacrifice, which is called the offering of Melchisedech, was offered when Abraham returned from the slaughter. As for why they asked him individually, he shows that no one should trust in his own conscience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Relicto syndone, fugiit nudus ab eis, ostendit relieta malitia Judaeorum; nudus fugiit, ostendit quod Apostoli nudi a superstitionibus Judæorum abierunt ad gentes. Calefaciebat se Petrus ad ignem, significat tepiditatem apostolorum, et suam negationem et mlidelitatem Judaeorum.\n\nVidebunt filium hominis sedentem a dextris virtutis, ostendit quia vidit illum Stephanus: vidit et Saulus, quando prostratus fuit in via: viderunt, et alii plures. Pilatns interpretatur os malleatoris: qui format, non formatur: ita et persecutores formant animas justorum ad regnum caelorum; ipsi informes remanserunt a gratia Dei. Spineam coronam Dominus in se suscepit, ut spinas peccatorum nostrorum ablueret: unde dicium est Adæ: Spince et tribuli germinentur tibi: de tertia hora quod dicit Jesum crucifixum, ostendit eum judicatum, ut crucifigeretur: sexta hora levatus est in cruce. £li, Eli lamma sabactani, quod est, Deus, Deus meus, quare me dereliquisti, ostendii pro parte carnis, non secundum divinitatem relinqui, quia unitas est potestatis. Reliquit carnem filii ad horam in passione, ut per proprium filium adoptatos filios haberet. Sicut spongia plena cavernas aceto: ita et Jud.gi pleni erant supersititionibus, et acerba doctrina, Joseph figuram tenet primilivæ Ecclesix ex gentibus.","english":"Leaving the linen shroud behind, he fled naked from them; this shows the malice of the Jews left behind. He fled naked, showing that the Apostles went naked—stripped of Jewish superstitions—to the Gentiles. Peter warmed himself at the fire; this signifies the lukewarmness of the apostles, and his own denial, and the faithlessness of the Jews.\n\nThey will see the Son of Man seated at the right hand of power; this shows that Stephen saw him, and Saul also saw him when he was struck down on the road; and many others saw him. Pilate is interpreted as \"mouth of the hammerer\": he who forms, not is formed; so too the persecutors form the souls of the righteous for the kingdom of heaven, while they themselves remained unformed by the grace of God. The Lord took upon himself the crown of thorns, that he might wash away the thorns of our sins; whence it was said to Adam: Thorns and thistles shall spring up for you. As for the statement that Jesus was crucified at the third hour, this shows that he was judged in order to be crucified; at the sixth hour he was lifted up on the cross. Eli, Eli, lamma sabacthani, that is, God, God, my God, why have you forsaken me—this shows that he was forsaken in respect of the flesh, not according to his divinity, because there is unity of power. He left the flesh of his Son for a time in the passion, so that through his own Son he might have adopted sons. As the sponge was full of holes and vinegar, so the Jews were full of superstitions and bitter doctrine. Joseph holds the figure of the primitive Church from the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Mercatus eat syndonem, per pretium syndonis ostendii con£essionem lidei: per syndoncm ostendit mortificationem Ecclesiæ, sivc gratiam baptizatorum: involutum corpus Jcsu in syndone novo.. id est, circumdato Christi Ecclesia, et revocationem regenerationis: per monumentum et syndonem, ostendit altare in quo corpus Cbristi ponitur. Aliter Eclesia, qui receperunt Christum per fidem in cordibus suis; sive manducandum corpu? illius, et sumendum sanguinem ejus. Petra Christus est.\n\nMonumentum scissum petra, ostendit Ecclesiam ædificatam de Latera Christi. Advolvit lapidem ad ostium monumeuti: ostendit absconsum Christum in lege et prophetia; per revolutum lapidom, ostendit apertam histoniam legis. Christum, in novo Testamento. Non est hic, idest., non est apud Judaoos, sed apud gentes. Ite, dicite discipulis et Petro: nominat pro negatione, ut noa desperaret, et pro principatu apostolatus.","english":"He bought a linen shroud; by the price of the shroud he shows the confession of faith; by the shroud he shows the mortification of the Church, or the grace of the baptized; the body of Jesus wrapped in a new shroud—that is, Christ surrounded by the Church, and the recalling of regeneration; by the tomb and the shroud he shows the altar on which the body of Christ is placed. Otherwise the Church, those who received Christ through faith in their hearts; or his body is to be eaten, and his blood to be drunk. The rock is Christ.\n\nThe tomb cut out of rock shows the Church built from the side of Christ. He rolled a stone to the entrance of the tomb: he shows Christ hidden in the law and the prophets; by the stone rolled back, he shows the open history of the law, Christ, in the New Testament. He is not here, that is, he is not among the Jews, but among the Gentiles. Go, tell his disciples and Peter: he names him because of his denial, so that he would not despair, and because of the primacy of the apostleship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Maria de qua ejecerat septem dæmonia. Pef septem dæmonia ostendit totam vitem illius inquinatam, quia per septem dies volvitur. Prædicate Evangelium omni creaturæ,id est, omni homini: quia homo partem habet cum alia creatura, cum angelis intelligere, vel discernere, cum jumentis videre et sentire, cum arboribus vivere: lignum vivit ex viriditate, sic et homo per juventutem: cum lapidibus esse, quia sicut lapides, sunt et homines credentes.\n\nDæmonia ejicient: sive spiritaliter, sive corporaliter; linguis novis loquentur, sive diversis linguis; nova lingua praedicatio Evangelii est: serpentes tollent, id est, venenum serpentinum, sive doctrinam haereticorum; si mortiferum biberint, non eis nocebit, nec doctrina hæreticorum; super ægros manus, id est, sive corporis, sive animae. Tres legimus cum corpore de mundo assumptos in caelum: Dominus elevatus est a sua virtute, quia nec per concubitum genitus, nec per concubitum generans, sed ex virgine natus est: Enoch ablatus est, quia per concubitum generans: Elias cum curru raptus est, quia per concubitum genitus est, non per concubitum generans, quia virgo permansit.,,,.r","english":"Mary, from whom he had cast out seven demons. By the seven demons he shows that her whole life was defiled, because it is rolled around through seven days. Preach the Gospel to every creature, that is, to every human being: because man has a part with the rest of creation—with the angels, to understand or discern; with the beasts, to see and feel; with the trees, to live: a tree lives by its greenness, and so too does a man by his youth; to be with the stones, because men who believe are also like stones.\n\nThey will cast out demons: whether spiritually or corporally; they will speak in new tongues, whether in different languages; the new tongue is the preaching of the Gospel: they will take up serpents, that is, serpent venom, or the doctrine of heretics; if they drink anything deadly, it will not harm them, nor will the doctrine of heretics; they will lay hands on the sick, that is, whether of the body or of the soul. We read of three taken up from the world into heaven with their bodies: the Lord was raised up by his own power, because he was neither conceived through intercourse nor begetting through intercourse, but was born of a virgin; Enoch was taken away, because he was begetting through intercourse; Elijah was caught up in a chariot, because he was conceived through intercourse, not begetting through intercourse, since he remained a virgin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":":.~IN EVANGELIUM SECUNDUM LUCAM.\n\n' Lucas, ipse consurgens, Syrus natione Antiochensis, arte uiedicus, discipulus apostolorum, secutus est Paulum, serviens Deo sine crimine, numquam habens uxorem, LXXXIII annorum obiit in Bithynia, plenus Spiritu sancto, sepultus in Constantinopoli. In Achaia, Græca lingua Evangelium scripsit: Maithaeus scripsit Judæis fidelibus: Marcus poenitentibus: Joannes perfectis: Lucas Graecis fidelibus.\n\nFuit in diebus Herodis, et reliqua. Hit implevit ordinem, dixit regem et regionem in qua fuit, sacerdotem, et gentem ejus, et uxorem ipsius indicat: de vice Abia, id est, in diebus Domini. Zacharias, memor Domini interpretatur: cui apparuit angelus Domini a dextris altaris, ostendit quod ei quia tuemor Domini est, demonstratur mysterium Dei. Abia, pater Domini, interpretatur: aptum fuit, ut in tempore officii, patris Domini cæptus esset iste, qui Patrem Dominum praedicasset. Elisabeth, Dei mei saturitas, interpretatur: figuram Mariæ portat, quae plena Deo fuit; et ambo justi coram Domino, non coram hominibus, quia olim sterilis in lege maiedictum fuit: incedentes in omnibus mandatis, id est, lolam legem servabant.","english":"IN THE GOSPEL ACCORDING TO LUKE.\n\nLuke himself, rising up, a Syrian by nation, of Antioch, a physician by trade, a disciple of the apostles, followed Paul, serving God without blame, never having a wife, died at the age of eighty-four in Bithynia, full of the Holy Spirit, buried in Constantinople. In Achaia, he wrote the Gospel in the Greek language; Matthew wrote for the faithful Jews; Mark for the penitent; John for the perfect; Luke for the faithful Greeks.\n\nThere was in the days of Herod, and the rest. Here he fulfilled the order: he spoke of the king and the region in which he was, the priest, and his people, and he indicates his wife: of the course of Abijah, that is, in the days of the Lord. Zacharias is interpreted as \"memorial of the Lord\"; to whom the angel of the Lord appeared at the right side of the altar, showing him that because the fear of the Lord is in him, the mystery of God is revealed to him. Abijah is interpreted as \"father of the Lord\"; it was fitting that in the time of his office this man should be chosen, who would proclaim the Father, the Lord. Elizabeth is interpreted as \"abundance of my God\"; she bears the figure of Mary, who was full of God; and both were righteous before the Lord, not before men, because formerly the barren woman was cursed in the law: walking in all the commandments, that is, they observed the whole law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Non erat illis filius, quia Elisabeth sterilis; et ambo perseverabant in diebus suis. Ideo hæ duae causæ a memorantur: testimonium majus fuisset virtus. Ingressus Zacharias in templum, id est, Christus in Mariam: populus orat, idem primum rugat Zachariam populus, id est, libertatem de captivitate: apparuit ei angelus, non dixit, venit, quia ibi ante fuit. Zacharias turbatus est, id est, quia Judaei lurbabuntur, adveniente Christo. Exaudita est oratio tua, id est, magis quam petisti: rogasti pro liberatione plebis, et donatus est tibi Praecursor. Et multi in nativitate ejus gaudebunt, quia post perditionem gaudebunt in vitam ceternam.\n\nQuia ipse dixit, ecce agnus Dei, et reliqua: praecedit Christum, ante baptizatur, et praedicavit, ante conspectus, ante natus, et mortuus: sex causas, quia sex menses inter eos erant. Ego sum Gabriel, id est, fortitudo Dei. Concepit Elisabeth, non dixit de Zacharia: cognovit uxorem suam: quia defecit ab eis voluntas desiderii: et occultabat se, propter pudicitiam: ut probaret quod conceperat, si verum fuisset; mensibus quinque, id est, v millia saeculi, sive quinque libri Moysis.","english":"There was no son for them, because Elisabeth was barren; and both persevered in their days. Therefore these two causes are mentioned: the testimony would have been greater than the virtue. Zacharias entered into the temple, that is, Christ into Mary: the people pray, the same people first rebuke Zacharias, that is, freedom from captivity: the angel appeared to him, he did not say \"he came,\" because he was there before. Zacharias was troubled, that is, because the Jews will be troubled at the coming of Christ. Your prayer has been heard, that is, more than you asked: you asked for the liberation of the people, and the Forerunner was given to you. And many will rejoice at his birth, because after perdition they will rejoice in eternal life.\n\nBecause he himself said, behold the Lamb of God, and the rest: he precedes Christ, is baptized before, and preached, before the sight, before he was born, and died: six causes, because there were six months between them. I am Gabriel, that is, the strength of God. Elisabeth conceived, he did not say concerning Zacharias: he knew his wife: because the will of desire failed from them: and she hid herself, on account of modesty: so that she might prove what she had conceived, if it had been true; for five months, that is, five thousand of the age, or the five books of Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Auferre opprobrium meum, id est, sterilitatis opprobrium, et conceptionis in senectute: inter homines, quia non fuit opprobrium apud Deum. Sicut in sexto mense missus est Gabriel a Domino in civita* tem: ita in sexto milliario mundi missus est Cbristus. Joseph, salvator, interpretatur, qui salvavit.Egyptum de fame: sive L Maria benedicta, id est, a carne Christi: turbata autem quia nesciebat, si praeterito, an futuro quod angelus dixit: Spiritus sanctus venit in te: Spiritus nomen est omnis gratiae, quando inspiratur, quomodo agnovit Maria, quod dixit angelus, vel dum plena erat spiritu, sciebat quod angelus locutus est ei. Virtus Altissimi obumbrabit tibi, id est, abscondit le in Egypto fugiendo. Cognata tua, ideo dicitur, quia Elisabeth de tribu Levi fait, id est, de tribu Dei: ecce ancilla Domini, ut dicit, filius ancillae tuae.","english":"To take away my reproach, that is, the reproach of barrenness, and conception in old age: among men, because there was no reproach before God. Just as in the sixth month Gabriel was sent by the Lord into the city, so in the sixth millennium of the world Christ was sent. Joseph is interpreted as savior, who saved Egypt from famine; or blessed Mary, that is, from the flesh of Christ: but she was troubled because she did not know whether what the angel said referred to the past or the future: The Holy Spirit has come into you: Spirit is the name of all grace, when it is inspired, just as Mary recognized what the angel said, or while she was full of the Spirit, she knew what the angel had spoken to her. The power of the Most High will overshadow you, that is, it hid you in Egypt by fleeing. Your kinswoman, therefore it is said, because Elisabeth was from the tribe of Levi, that is, from the tribe of God: behold the handmaid of the Lord, as he says, the son of your handmaid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Abiit in montem cum festinatione: quia omnis voluntatem Dei implere, festinare debet. Exsultavit infans in utero matris ejus, id est, honoravit filius filium, sicut honoravit mulier mulierem. Exclamavit voce magna. Aptum fuit, quia de Joanne dictum est, vox clamantis in deserto. Joannes est nomen ejus; cur non dixit Joannes: erit? quia ab angelo vocatus est antequam conciperetur. Et mirati sunt, id est, convenientia inter patrem et matrem. Benedictus Dominus noster bonitatem flei dum rogavit Zacharias pro Iiberatione plebis, illi Praecursor donatus est. Erexit cornu salutis, id est, Christus quia cornu nec caro est nec ossus; sic et Christus, nec ossus, nec caro est: tantum diviniras. Puercrescebat, idest, corpore. Hæc descriptio prima jacta est, id est, Romanis, quia Julius primus regnavit Romanis, sed non tenuit universum mundum: et post eum regnavit Augustus: post Augustum Tiberius. In tempore Augusti et Tiberii tempus Christi completur baptismum suum: quia xv anno de regno Augusti venerunt in uno curro ad civitatem suam Augustus et filius ejus Tiberius. Post quam adsuerunt agnum mundi, ostendit quod in regno ejus nasceretur ipse, qui regnaret in universo mundo, et pater unitatem filii sui voluntatem.","english":"He went into the hill country with haste, because everyone who would fulfill the will of God ought to hasten. The infant leaped in his mother's womb, that is, the son honored the son, just as the woman honored the woman. He cried out with a loud voice. This was fitting, because it was said of John, the voice of one crying in the wilderness. John is his name; why did he not say \"John will be\"? Because he was named by the angel before he was conceived. And they marveled, that is, the agreement between father and mother. Blessed be our Lord for his goodness, while Zechariah prayed for the deliverance of the people, the Forerunner was given to them. He raised up a horn of salvation, that is, Christ, because a horn is neither flesh nor bone; so too Christ is neither bone nor flesh, but only divinity. He grew, that is, in body. This first description was cast, that is, by the Romans, because Julius was the first to reign over the Romans, but he did not hold the whole world; and after him Augustus reigned; after Augustus, Tiberius. In the time of Augustus and Tiberius the time of Christ's baptism is completed, because in the fifteenth year of Augustus's reign, Augustus and his son Tiberius came in one chariot to their city. After they had beheld the lamb of the world, he showed that in his kingdom would be born the one who would reign over the whole world, and the Father the unity of his Son's will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ipso tempore apparuit circulus aereus erga solem, ostendit quod nascitur in tempore ejus, cujus potestas et pulchritudo, et lux, et sapientia circumdedisset omnem potentiam: primam pulchritudinem, lucem et sapientiam. Ipso tempore fluxit fons oleum a iaberna meritoria tota die, usque ad vesperum: ostendit quod nascitur in tempore ejus, a quo fluxisset fons olei, id est, spiritalis unctio per totum Evangelium usque in finem mundi. Augustus patrem figurate Tiberius filium. Propterea census datur, ut sciret rex numerum hominum et magnifudinem. * A præside Syriæ, ostendit locum de quo Christus fuit: ut profiterent singuli in suam civitatem, ostendit, ut nullus extra Ecclesiam censum fDeo reddat. POlitus in prwsepio, id est, corpus Christi super altare: bos et asinus in præsepio Christi ostendit gentes et Judaeos communicare super altare: locus in diversorio, id est, domus inter duos muros, duas januas babet: figuram Ecclesiæ, inter paradisum, et mundum. Exercitus militum ostendit ducem Christum sequi. Pastores loquebantur, aptum fuit, ut pastores loquerentur: aptum fuit, ut pastores testimonium darent de vero agno. Transeamus in Bethlehem, ostendit nobis nou aspicere retro, nec ad dextram, nec ad laevam, nisi ad Christum. Invenerunt Mariam, Joseph et infantem, per hos tres sanatus est mundus.","english":"At that very time a bronze ring appeared around the sun, showing that he is born in the time of him whose power and beauty, and light, and wisdom had encompassed all power: the first beauty, light, and wisdom. At that very time a spring of oil flowed from a tavern for hire all day long, until evening: it showed that he is born in the time of him from whom the spring of oil had flowed, that is, the spiritual anointing through the whole Gospel until the end of the world. Augustus figuratively [represents] the Father, Tiberius the Son. For this reason the census is given, so that the king might know the number of men and their greatness. By the governor of Syria, it shows the place from which Christ was: that each should register in his own city shows that no one should render the census to God outside the Church. He was placed in the manger, that is, the body of Christ upon the altar: the ox and the ass in Christ's manger show that the Gentiles and the Jews share at the altar: the place in the inn, that is, a house between two walls, has two doors: a figure of the Church, between paradise and the world. The army of soldiers shows that they follow Christ as their leader. The shepherds were speaking—it was fitting that shepherds should speak; it was fitting that shepherds should bear witness concerning the true lamb. Let us cross over to Bethlehem—it shows us not to look back, nor to the right, nor to the left, but only to Christ. They found Mary, Joseph, and the infant; through these three the world was healed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Maria conservabat omnia verba hæc, id est, quod angelus ei dixit. Postquam consummati sunt dies octo, ut circumcideretur: et in octava beatitudine ostendit passionem Christi dum dicitur: Beati qui persecutionem patiuntur. Circumcisio Christi die octavo, ostendit sanguinem martyrum, usque in diem judicii: sive quia implevit legem, et non solvit. Postquam impleti sunt dies purgationis ejus, id est, duodecim dies de puero, de puella triginta in Lege fuit, ut mulier non intret in Ecclesia. Par turturum, aut duos pullos columbarum, per saevitiam turturis ostendit esse prudentiam sicut serpentis, per columbam simplices es!e: par, ostendit, ut totum se homo offerat Deo. Revelationem gentium, id est, gloriam fidei. Ecce positus in ruinam, id est, his qui non credunt; in resurrectionem, his qui credunt in eum: et signum, id est, Evangelium. Veni separare hominem adversus matrem, et reliqua: ut ipse ait: Quæ est mater mea? Beatus ille venter qui te portavi\" et reliqua, id est, ut multi bonas cogitationes cogiteul: dum non sola Maria mater Christi est.","english":"Mary kept all these words, that is, what the angel said to her. After eight days were completed, so that he might be circumcised: and in the eighth beatitude he shows the passion of Christ when it is said: Blessed are those who suffer persecution. The circumcision of Christ on the eighth day shows the blood of the martyrs, until the day of judgment: or because he fulfilled the law, and did not dissolve it. After the days of her purification were completed, that is, twelve days for a boy, thirty for a girl, as it was in the Law, so that a woman might not enter the Church. A pair of turtledoves, or two young pigeons: through the fierceness of the turtledove he shows that there is prudence like that of a serpent; through the dove, that they are simple: a pair, he shows, so that man may offer himself wholly to God. A revelation to the nations, that is, the glory of faith. Behold, he is set for a fall, that is, for those who do not believe; for a resurrection, for those who believe in him: and for a sign, that is, the Gospel. I have come to separate a man against his mother, and the rest: as he himself said: Who is my mother? Blessed is that womb which bore you, and the rest, that is, so that many may ponder good thoughts: while Mary alone is not the mother of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Et tuam ipsius animam pertranseat gladius, id est, sermo Dei, sive passio Christi. Vixerat cum viro suo annos septem, id est, synagoga cum eptatico: et non discedebat de templo, id est, quia non debet Ecclesia discedere de caelo. Puer autem crescebat, id est, corpore. Et confortabatur, idest, spiritu. Cum esset duodecim annorum, id est, duodecim tribus quae venerunt ad Christum: post triduum invenerunt eum: pater, id est, Ecclesia, et mater, id est, synagoga: qui quærea bant eum, per Ires Leges: et non invenerunt eam, nisi per Evangelium. Et erat illis subditus, ostendit quod filius hominis non venit ministrari, sed ministrare.\n\nAb anno quinto decimo Tiberii Cæsaris, primus rex, primus praeses in nativitate Christi memorantur, id est, dum non coeperant docere; nunc autem rex quartus tetrarcha commemoratur, dum ad praedicationem et ad baptismum venit. Rex significat Chri.. stum, et quatuor tetrarchae ostendunt quatuor Evangelia: duo sacerdotes, id eSI, duas leges: per senum numerum, factus est mundus.","english":"And your own soul a sword shall pierce, that is, the word of God, or the passion of Christ. She had lived with her husband seven years, that is, the synagogue with the heptateuch; and she did not depart from the temple, that is, because the Church ought not to depart from heaven. But the child grew, that is, in body. And he was strengthened, that is, in spirit. When he was twelve years old, that is, the twelve tribes which came to Christ: after three days they found him: the father, that is, the Church, and the mother, that is, the synagogue: who were seeking him through the three Laws: and they did not find him except through the Gospel. And he was subject to them, which shows that the Son of Man did not come to be served, but to serve.\n\nFrom the fifteenth year of Tiberius Caesar, the first king, the first governor are mentioned at the nativity of Christ, that is, while they had not yet begun to teach; but now a fourth king, a tetrarch, is commemorated, when he comes to preaching and to baptism. The king signifies Christ, and the four tetrarchs show the four Gospels: two priests, that is, the two laws: through the number of six, the world was made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:35","text":"The English carries the scriptural phrase “a sword shall pierce”, which matches Luke 2:35. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":88,"ref":"p88","source":"Primus rex de Romanis, ostendit unitatem regni Romanorum, et quartus tetrarcha super Judacos,ostendit divisionem regni Judaeorum, Factum est verbum Domini super Joannem, vade et prædica baptismum: Vallis implebitur, id est, Judaei et gentes: montes et colles humiliabuntur, id est, qui se humiliat exaltat: et erunt praua in directa, id est, qui fuit luxuriosus, sit castus: et aspera in vias planas, id est, qui superbus sit humilis. Videbit omnis caro salutare Dei, id est, Judaci et gentes, viri et mulieres: Venit ad Nazareth, in qua nutritus eat, ostendit, Ecclesiam in qua nutritus sit, homo non obliviseatur; et surrexit legere, hic ostendit, si id juniori revelatum fuerit, senior taceat, id est, Evangelista et Pentateuchum: surgit et Petrus in medio discipulorum: stetit, ostendit quod non reddendum, praedicandum est; propter quod unxit me, id est, non oleum commune, sed spiritale: evangelizare pauperibus, id est, ut beati pauperes spiritu, et captivis redemptionem, id est, Judæis de Pharaone, et gentibus de diabolo: cæci.","english":"The first king from the Romans shows the unity of the Roman kingdom, and the fourth tetrarch over the Jews shows the division of the Jewish kingdom. The word of the Lord came upon John: go and preach baptism. The valley shall be filled, that is, the Jews and the Gentiles; the mountains and hills shall be brought low, that is, he who humbles himself is exalted; and the crooked shall become straight, that is, he who was lustful shall be chaste; and the rough ways into smooth paths, that is, he who is proud shall be humble. All flesh shall see the salvation of God, that is, Jews and Gentiles, men and women. He came to Nazareth, where he had been brought up; he shows that the Church in which he was brought up, man should not forget; and he rose to read—here he shows that if it has been revealed to the younger, the elder should be silent, that is, the Evangelist and the Pentateuch; Peter also rises in the midst of the disciples; he stood—he shows that it is not to be concealed but preached; because he has anointed me, that is, not with common oil, but with spiritual; to preach the gospel to the poor, that is, that the poor in spirit may be blessed, and to the captives redemption, that is, to the Jews from Pharaoh, and to the Gentiles from the devil; to the blind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"visum, id est, Judæis et gentibus: dimittere confractos, id est, Judaeos, lutumfabricando, et gentes idolis supplicando: annum Domini, idest, quia annus quatuor tempora habet, ostendit quatuor evangelistas: et duodecim menses, duodecim apostolos ostendit: et diem retributionis, id est, diem judicii: ad litteram, hodie impleta eat Scriptura In altribus vestris.\n\nMultæ viduæ erant in Israel, id est,Ecclesia; Elias significat Christum: Neeman Syrus significat gentes: tilia, id est, synagoga: Giezi, id est, Ecclesia: habens daemonium, id est, idolis credendo. Quid nobis et tibi? id est, nobis tormenta, tibi gloriam. Secus stagnum, id est, secus legem: dure naves, id est, duas Ecclesias: duc in altum, id est, Christum ascendentem in coelum: tota die laborantes, nihil cepimus, id est, per veterem Legem nullum duximus ad vitam. Impleverunt ambas naves, id est, quia per Ecclesiam et synagogam convertit: ita ut mergerentur, id est, homo qui divitias, et paupertatem non sustinet. Exi a me, Domine, quia peccator sum, ostendit, id est, non exivit Dominus, quia uon deserit veram humilitatem.","english":"seen, that is, to Jews and Gentiles: to release the broken, that is, the Jews, by making mud, and the Gentiles by supplicating idols: the year of the Lord, that is, because a year has four seasons, he shows the four evangelists: and twelve months, he shows the twelve apostles: and the day of retribution, that is, the day of judgment: literally, today the Scripture is fulfilled in your ears.\n\nMany widows were in Israel, that is, the Church; Elijah signifies Christ: Naaman the Syrian signifies the Gentiles: the lime tree, that is, the synagogue: Gehazi, that is, the Church: having a demon, that is, by believing in idols. What have we to do with you? that is, torments for us, glory for you. Beside the pool, that is, beside the law: two boats, that is, the two Churches: launch into the deep, that is, Christ ascending into heaven: laboring all day, we have caught nothing, that is, through the old Law we have led no one to life. They filled both boats, that is, because through the Church and the synagogue he converted: so that they were sinking, that is, the man who cannot endure riches and poverty. Depart from me, Lord, for I am a sinner, shows, that is, the Lord did not depart, because he does not forsake true humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Noli timere, id est, non timeat peccator medicum. Ambulabat magis sermo de illo, id est, sanitatis et doctrinæ. Quando orabat, ostendit theoricam vitam: quando sedebat, ostendit actualem vitaM. Per te.gulas, id cst, per divinitatem: surge, et ambula, ostendit resurrectionemomnium. Exivit in monte orare, ci descendit ad turbas, ostendit theoretiam, Ct actualem in unum.\n\nQuatuor beatitudines leguntur, quia quatuor virtutes cardinales continentur: a caudes, Latine dicitur cordis; istæ quatuor lenes, ostenduntur quatuor partes mundi. Item octo ad octo animas pertinet, quæ fuerunt in arca Noe, per quas omnes genus humanum osteudil. Merces vestra multa est in gloria, id est,, yro prædicatione, persecutione ei patientia. Secundum hæc faciebant potres corum prophetis, id est, pdiebanL exprobrabant et eiiciebant nomina eorum Væ vobis divitibus! quia habetis consolationem vestram, et non Den gratias agitis, non Deo, sed divitiis vestris. Væ vobis! cum benedixerint homines, id est, inimicis, vestris. Nihil inde sperantes, quod yos habetis datc, ut in gloria recipiatis niercedem a Domino.","english":"Do not fear, that is, let not the sinner fear the physician. The report about him was spreading more widely, that is, of his healing and teaching. When he was praying, he showed the contemplative life; when he was sitting, he showed the active life. By the rules, that is, by the divinity: rise and walk, he shows the resurrection of all. He went out onto the mountain to pray, and came down to the crowds; he shows the contemplative and the active life together.\n\nFour beatitudes are read, because the four cardinal virtues are contained: from caudes, which in Latin is said of the heart; these four gentle ones are shown to be the four parts of the world. Likewise eight pertains to the eight souls who were in Noah's ark, through whom he showed the whole human race. Your reward is great in glory, that is, in preaching, in persecution, and in patience. According to these things their fathers did to the prophets, that is, they rebuked them and cast out their names. Woe to you who are rich! because you have your consolation, and you do not give thanks, not to God, but to your riches. Woe to you! when men have blessed you, that is, your enemies. Hoping for nothing from it, because you have given, so that you may receive a reward from the Lord in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Numquid potest cæus cacum ducere? id est, stultus Stultum docere: ambo in foueam cadent, id est, in perditionem. Ibat in civitatem quod dicitur Naum, ostendit post sanatum infirmum, quod suscitavit mortuum, quia infamitas præcedit mortem. Filius unicus matris, id est, Adam de terva portatur a quatuor, id est, a quatuor elementis, unde homo est, Tangitur locus a Deo, id est, lignum crucis, quia periit Adam per lignum. Homo a terra portatur quando sola terrena cogitat, sive quando æger est, ambulare non potest; ab aqua portatur, quando luxuriare cogitat, sive quaudo pro nimio frigore corpus tangi non potest; ab. aere portatur, quando omniapro laude humana agit, sive quando pro ægritudine fiaxe non potest; ab igne portatur, quando pro nimia febre, tangi nou potest. Ire mortuos suscitavit Dominus, id est, filium unicum matris, et filiam principis, et Lazarum. Primum in domo, id est, in cogitatione; secundum in porta, id; est, in verbo: tertium de. monu mento, id est, in opere. Qui traHor est in regno Dei, major est illo, id est, Christus, quia angeli naii suut: ut dioat, minuisti eum paulo minus ab angelis: tamen Christus. major est Joanne regnante cum Patre. Justificata est sa. pientia a filiis suis; id est, populi et publicani justifceaverunt Deum.","english":"Can a blind man lead a blind man? That is, can a fool teach a fool: both will fall into the ditch, that is, into perdition. He was going into the city that is called Nain; he shows that after the sick man was healed, he raised the dead, because infamy precedes death. The only son of his mother, that is, Adam is carried from the earth by four, that is, by the four elements, from which man is made. The place is touched by God, that is, the wood of the cross, because Adam perished through wood. Man is carried by the earth when he thinks only earthly things, or when he is sick and cannot walk; he is carried by water when he thinks of luxury, or when because of excessive cold the body cannot be touched; he is carried by air when he does everything for human praise, or when because of sickness he cannot breathe; he is carried by fire when because of excessive fever he cannot be touched. The Lord raised three dead: that is, the only son of his mother, and the daughter of the ruler, and Lazarus. The first in the house, that is, in thought; the second at the gate, that is, in word; the third from the tomb, that is, in deed. He who is greater in the kingdom of God is greater than he, that is, Christ, because the angels were made: as it says, You have made him a little lower than the angels: yet Christ is greater than John, reigning with the Father. Wisdom is justified by her children; that is, the people and the publicans justified God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Alabastrum. unguentis id osi, corpus cum fide: stans. retra, post ascensionem Domini: secus pedes; id est, apostoLorum: lacrymis rigabat, idest, ehar ritas ioterna in Deo: capillis, id est, soperfluos ci. bos, ei vestimentum dare: oscutabatur pedes ejus, id esi, cum omnibus pacem habore. Unus debebat denarios quingentos, id est, pecaata gentium commissa per quinque sensus,: aluis quin quaginta, id est, peccata Judæorum. Ista u.ulicr Maria Magdalena fuit, de qua ajecta sunt sepiem dæmonia. Quis est qui peccata dimitit, id est, potentia divina et virtus. Ista Maria, figurai Ecclesiam, de qua ejecit septem vita, quod in septem dies peccavit homoVir quidam, id cst, populus gentiumtemporibus multis, id, est, principio mundi: vestimentum nou induebatur, idest, (ide: nec mambat in domo, id est, in Ecclesia,: sed in monumentis, id est, consuetudo peccandi: catenis, et compedibus, id est, lex naturæ ct litteræ: Sedentes, idest, in fide, post baptisimum: vestitum, id e-t, in imnortalitatem: alL pedes ejus, id est, ad apostolos. Dimisit illum, et dixit, Redi in domum tuam, ostendit de theorica uos venire ad actuale.","english":"Alabaster. The ointment is the body with faith. Standing: afterwards, after the Lord's ascension. At his feet, that is, the apostles': she was wetting them with tears, that is, with eternal charity in God. With her hair, that is, with superfluous cares, to give him a garment. She was kissing his feet, that is, to have peace with all. One owed five hundred denarii, that is, the sins of the Gentiles committed through the five senses; the other fifty, that is, the sins of the Jews. This was Mary Magdalene, from whom seven demons were cast out. Who is it that forgives sins, that is, divine power and virtue. This Mary figures the Church, from which he cast out seven vices, because man sinned in seven days. A certain man, that is, the people of the Gentiles, for many times, that is, from the beginning of the world, was not clothed with a garment, that is, with faith, nor was he remaining in the house, that is, in the Church, but in the tombs, that is, in the habit of sinning; with chains and fetters, that is, the law of nature and of the letter. Sitting, that is, in faith, after baptism; clothed, that is, in immortality; at his feet, that is, at the apostles'. He sent him away and said, Return to your house; he shows that from the contemplative life one comes to the active.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Nulier, id est, Ecclosia: fluxum sanguinis, id est, lex naturæ: ab annis duodecim, id est, duae sætates. Tangit fimbriam vestmenti ejus, id cst, credidit in minimum mandatum Christi. Quis est, qui me tetigit, id est, qui me credidit: virtutem de me exisse, id cst, ad probatum qui fidem habuit. Petrus, et Joannes, ct Jacobus, id esi, fides, spes, charitas,: pater, id est, epispopus: mater, Ecclesia: castella et civitales, id est, servi, ct domini. Narraverunt ei quæ fecerant. Dies cœpit declinare, id est, fleri nox. Dimitte turbam, Judæos. Vos date illis manducare, id est, prædicate genlibus. Benedixit, id est, Evangelium: fregit, id est, ad litteram. Oportet, filium hominis multa pati, id est, mori: navigantes ex polilia periculo navigii, qui tranquillitatem post vidit pcriculum: excessus ejus multa pati.\n\nSequenti die, id est, in secunda lege: vir de turba exclamavit, id est, Abraham: filius unicus, id est, omne genus: subito clamans, id est, irascens: et elidit, in adulatione proximi: dissipat eum, id est, iu desperatione: cunt spuma, id. est, cum stultitia. Manum super aratrum, id est, (pus super Evangelium: retro, id est, inmundo: vomeres, id est, cbaritas: quatuor boves, ill est, quatuor evangelistæ.","english":"Woman, that is, the Church: the flow of blood, that is, the law of nature: for twelve years, that is, two ages. She touches the fringe of his garment, that is, she believed in the least commandment of Christ. Who is it who touched me, that is, who believed in me: power has gone out from me, that is, to the one proved to have faith. Peter, and John, and James, that is, faith, hope, charity: the father, that is, the bishop: the mother, the Church: the villages and cities, that is, servants and masters. They told him what they had done. The day began to decline, that is, to become night. Send the crowd away, the Jews. You give them to eat, that is, preach to the Gentiles. He blessed, that is, the Gospel: he broke, that is, according to the letter. It is necessary that the Son of Man suffer many things, that is, die: those sailing from the city, from the danger of the voyage, who afterwards saw tranquility after danger: his departure to suffer many things.\n\nOn the following day, that is, in the second law: a man from the crowd cried out, that is, Abraham: his only son, that is, every kind: suddenly crying out, that is, growing angry: and he dashes him down, in flattery of a neighbor: he tears him apart, that is, in despair: with foam, that is, with folly. Hand upon the plow, that is, work upon the Gospel: backward, that is, to the unclean: plowshares, that is, charity: four oxen, that is, the four evangelists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Designavit Dominus alios septuaginta, discipulos, Mcul Moyses elegii septuaginta presbyteros de duodccim tribus, id est, ut septuaginta linguas, quæ divisæ erant per superbiam, in utram linguam, per bumilitatem adunaret. Binos, animales in arca, et duo discipuli ad prædicationem, charitatem: ostendit novum et vetus Testamentum: corpus et anina, vir et mulier, et duo discipuli.\n\nMitto vos sicut agnos inter lupos: Ego pastor, vos oves: lupi, id est, seribæ et pharisæi., Dæmonia subjecta sunt nobis, id est, quod in Legc non fuit, in ore: super serpentes, id est, super ethnicos, quia serpens uon occidiA, sed venenum doctrina, effunr dit •ei scorpiones, quorum cauda et caput æquale occidit: idem diabolns, qui initio et fine decipere, vult. Homo descendebut, id est, muudus, qu,i anathema dicitur: in latrones, id est, dæmones: dispo/iaverunt illum, id est, de bona fide: flagellaverunt illum, id est, peccare fecerunt eum: semivivum rcliquerunt, id est, vivum curpus, conscientiam et animaM mortuam. Sacerdos, id est, Aaron: Levita, id est, tribus Levi cum lege sua: Samaritanus, id est, Christus: qui est dc suburbanis Samariæ; ipse interpretatur custos, quia de Christo peo, custodiens parvulos Dominus.","english":"The Lord appointed another seventy disciples, just as Moses chose seventy elders from the twelve tribes, that is, so that the seventy languages which had been divided through pride might be united into one tongue through humility. Two by two, the animals in the ark, and two disciples for preaching, charity: he shows the New and the Old Testament: body and soul, man and woman, and two disciples.\n\nI send you as lambs among wolves: I am the shepherd, you are the sheep; the wolves, that is, the scribes and Pharisees. The demons are subject to us, that is, what was not in the Law, in the mouth: over serpents, that is, over the Gentiles, because the serpent is not killed, but the poison of doctrine, and scorpions, whose tail and head alike kill: the same devil, who wishes to deceive in the beginning and in the end. A man was going down, that is, the world, which is called accursed: into robbers, that is, demons: they despoiled him, that is, of good faith: they scourged him, that is, they made him sin: they left him half-dead, that is, the living body, with the conscience and soul dead. The priest, that is, Aaron: the Levite, that is, the tribe of Levi with its law: the Samaritan, that is, Christ, who is from the outskirts of Samaria; he is interpreted as guardian, because of Christ, the Lord guarding the little ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Alligavit vulnera ejust id est, peS pænitentiam strinxit peccata: infundit oleo et vino, scverilatc et suavitate Scripturæ, præmio ct pcena: in jumentum suum, id est, in corpus suum; quia per passionem humanum genus perduxit ad stabulum, id est, ad Ecclesiam: duos denarios, id est, duas leges dedit stabulario, id est, ordo doctorum: quod• cumque super erogat eris, id esi, quodcumque feceris per diligentiam luam de doctrina hominum: ego revertens, id est, ad judicium, reddam libi.\n\nMartha, id est, Ecclesia acuialis. Maria, id cst, Ecclesia Lhcorica, quæ verba Chriti semper audit. Martha dixit, ut soror sua se adjuvasset, quia, opuS est activæ vitae, ut ea contemplativa debea,t adjuyari. Amice, id est, doctor: media nocte, id est, inopportunitate.: tres panes, ostendit fidemTrinitatis. Amicus meus, id cst, alius pœnitentiam agens: de via, id est, de mundo: non liabeo qnod ponam ante eum, id est, non scio docere eum: ostium clausum, id est, ostium coeli, quod non aperit, nisi charitas: pueri mei mecum sunt, id cst, virtutes cælestes. I Quod deforis est, et intus, id est, fecit corpus, ipse fecit animam. Date elcemosynam, et omnia munda sunt: et si non dcderilis, inunuuda sunt omnia quae babetis.","english":"He bound up his wounds, that is, he restrained sins through penance; he pours in oil and wine, severity and sweetness of Scripture, reward and punishment; onto his own beast, that is, onto his own body, because through his passion he led the human race to the stable, that is, to the Church; two denarii, that is, the two laws, he gave to the innkeeper, that is, to the order of teachers; whatever you spend over and above, that is, whatever you do through your diligence from the teaching of men: I, returning, that is, at the judgment, will repay you.\n\nMartha, that is, the active Church. Mary, that is, the contemplative Church, which always hears the words of Christ. Martha said that her sister should help her, because it is the work of the active life that the contemplative ought to be helped. Friend, that is, the teacher: at midnight, that is, at an inconvenient time: three loaves, he shows faith in the Trinity. My friend, that is, another doing penance: from the road, that is, from the world: I have nothing to set before him, that is, I do not know how to teach him: the door closed, that is, the door of heaven, which charity alone opens: my children are with me, that is, the heavenly virtues. What is outside and inside, that is, he made the body, he himself made the soul. Give alms, and all things are clean: and if you do not give, all things that you have are unclean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Noli timere pusillus grex: id sunt Juda:i, quia crediderunt, quod maledictus fuit in lege, qui pauper fiebat. Lumbi vestri præcincti: ostendit. castitatem: lucernæ ardentes, id est opera bona: ut cum venerit, id est, in dolore: et pulsaverit, id est, anima per mortem: et confestim aperiant, id est, semper paratum esse: transiens ministrabit illis, id est, post judicium vitam æternam. Ignem veni mittere in terrana, id est, charitatem. EI illi Galilaei decem et octo significant, super quos ceciderit turris, id est, Spiritus sanctus, quia Siloe v missus, dicitur. Dimitte eam et hoc anno, id est, Evangelium: fodiam circa illam, id est, prædicem: coffinus stercoris, peccata confiteri: in futuro, id est, in diem judicii. Mulier, id est, humanum genus: spiritu infirmitatis, id est, fide et opere: annos decem et octo, id est, duae leges, sive qui non impleve' unt decem verba legis, et non crediderunt in resurrectionem, quia octavo die fit: per tres senos, ostendit, qnod infirma fuit ante lcgem, sub Icge, sub gratia. Inclinata ad terram, id est, terrena desideria: sursum respicere, id est, quia cælestia per pænitentiam non requirebat: vocavit ad se, id est, per coofessionem: et iMposuit illi manum, id est, bona exempla: curata est, spes sanitatis: prima sabbati, id est, iu tuturamrequiem.","english":"Fear not, little flock: these are the Jews, because they believed that he was cursed in the law, who became poor. Let your loins be girded: he shows chastity; lamps burning, that is, good works; so that when he comes, that is, in pain, and knocks, that is, the soul through death, and they open immediately, that is, to be always ready; passing over he will minister to them, that is, after judgment, eternal life. I came to send fire on the earth, that is, charity. And those eighteen Galileans signify those on whom the tower fell, that is, the Holy Spirit, because Siloam is said to mean \"sent.\" Let it alone also this year, that is, the Gospel; I shall dig around it, that is, I shall preach; a basket of dung, to confess sins; in the future, that is, on the day of judgment. The woman, that is, the human race; by a spirit of infirmity, that is, in faith and works; eighteen years, that is, the two laws, or those who have not fulfilled the ten words of the law, and have not believed in the resurrection, because it takes place on the eighth day; through three sixes, he shows that she was weak before the law, under the law, under grace. Bent down to the earth, that is, to earthly desires; to look up, that is, because she did not seek heavenly things through penance; he called her to himself, that is, through confession; and he laid his hand on her, that is, good examples; she was healed, the hope of health; the first day of the Sabbath, that is, into future rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Dicitq vulpi illi, id est, Herodes, quia diabolus, animal est, interne habitat, vineam extet yiinat: iia, llerodes diabolus exterminat vineam, ut dicitur, vineam de Ægypto transtulisti.\n\nHomo hydropicus, id est, humanum genus, furnicatur: apprehensum sanavit, ostendit, quad tum impetus fornicationis sauaLur. Homo, id est, peus l'a. ter: cæna magna, id est, Evangelium: vocavit multos, id ea, Judæos: misit servum suum, id est, Christum in carmen: parata sunt omnia, id est, quod de Christo prophetata, sunt. Villam emi, id est, pro avaritia ad Christum non veni: juga boum, id est, superbia: aliter juga boum, quinque sensus, veL quinque libri Moysi: mulierem duxi, id est, luxuriam. Pauperes et debiles, id sunt, qui cognoscunt pecrata sua: ite in vias, id est, ad gentes: compellite intrare, id est, per confessionem. Turrem ædificare, id est, Christum sequi: sumptus, id est, abrenuntiare mundo. Quis rex, id est, apostolos: committere beltum, id est, compensationem operum: adversus alium regem, id est, adversus Christum: cum decem millibus, id est, cum operibus, quæ sentit homo: cum viginti millibus, id est, cum operibus, quæ sunt in 'occulto, et in palam: legationem mittit, id est, miserendo, eleemosynam dando: rogat, quœad pacem sunt ut, est, non intres iujudicio cum servo tuo, Domine. In terra, id cst, ill divitias: in sterquiliuium, id est, in paupertatem.","english":"And he says to that fox, that is, to Herod, because the devil is an animal, it dwells within, it destroys the vineyard: thus Herod the devil destroys the vineyard, as it is said, you transplanted a vineyard out of Egypt.\n\nThe dropsical man, that is, the human race, is fornicated: having taken him, he healed him; he showed that then the violence of fornication is healed. A man, that is, a foot-soldier: a great supper, that is, the Gospel: he called many, that is, the Jews: he sent his servant, that is, Christ in the flesh: all things are ready, that is, because the things prophesied of Christ are. I bought a farm, that is, for avarice I did not come to Christ: yokes of oxen, that is, pride: otherwise yokes of oxen, the five senses, or the five books of Moses: I married a wife, that is, luxury. The poor and the weak, that is, those who recognize their sins: go into the highways, that is, to the Gentiles: compel them to come in, that is, through confession. To build a tower, that is, to follow Christ: the cost, that is, to renounce the world. What king, that is, the apostles: to wage war, that is, the recompense of works: against another king, that is, against Christ: with ten thousand, that is, with the works that a man feels: with twenty thousand, that is, with works that are in secret and in the open: he sends an embassy, that is, by having mercy, by giving alms: he asks for the things that are for peace, that is, do not enter into judgment with your servant, Lord. In the land, that is, in riches: in the dunghill, that is, in poverty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Mulier quædam, id est, diviLias: Lucerna accensa, id est, Evangelium: drar cAMa inventa in domo, id est, peccator in Ecclesia conversus.\n\nHomo quidam, id est, Deus Pater. Duos filios, Judaeos et gentes, quia Judæis prius data est lex: da mihi portionem, id est, vitam præsentem: diuisit substantiam, id est, dedit libertatem arbitrii utroque populo, Peregre profectus est, id est, a Deo: vivendo luxuriose, id est, idolis adocando; fame valida, id est, de verbo Dei: uni civium, id est, philosopho: in villa sua, id eIt, in mundo: pascere porcos, id est, ut more porcorum vixit: et de siliquis, id est, implere ventrem, et non impinguescere: porci, id est, stulti. Mercenarii patria mei, id est, qui viliores sunt servi Dei: panibus saturantur: id est doctrina. Beccavi in cælo, ipsi dicunt boc, qui diabolum patrem habent, qui peccavit in cœlo. Misericordia, motus, id cst, venit in carne: ad servos suos, id est, ad apostolos: stola prima, fides, quam Adam perdidit: annulum, id est, crux in fronte: calciamenta, id est, Evangelium: vitulum saginatum, id est, Christus ex duabus legibus. Mortuus erat, id est, Adam: revixit, ill est, per baptismum: perierat, id csl, in desperatione; inventus est, id est, in spe. Filius senior, id est, Judaei: in agro, id est, immundo desiderio: symphonia et chorus, id est, prophetia et Evangelium: duo servi, id est, Isaias, etc.","english":"A certain woman, that is, the wealthy: a lamp lit, that is, the Gospel: a drachma found in the house, that is, a sinner converted in the Church.\n\nA certain man, that is, God the Father. Two sons, the Jews and the Gentiles, because the law was first given to the Jews: give me my portion, that is, the present life: he divided the substance, that is, he gave freedom of will to both peoples. He set out for a far country, that is, away from God: living luxuriously, that is, by worshipping idols; a severe famine, that is, of the word of God: to one of the citizens, that is, to a philosopher: on his estate, that is, in the world: to feed pigs, that is, that he lived after the manner of pigs: and from the husks, that is, to fill the belly and not grow fat: the pigs, that is, the foolish. The hired servants of my father, that is, those who are more lowly servants of God: are satisfied with bread, that is, with doctrine. I have sinned against heaven, they themselves say this, who have the devil as their father, who sinned in heaven. Moved with mercy, that is, he came in the flesh: to his servants, that is, to the apostles: the first robe, faith, which Adam lost: the ring, that is, the cross on the forehead: the shoes, that is, the Gospel: the fatted calf, that is, Christ from the two laws. He was dead, that is, Adam: he came to life again, that is, through baptism: he had perished, that is, in despair; he was found, that is, in hope. The elder son, that is, the Jews: in the field, that is, in unclean desire: the music and dancing, that is, prophecy and the Gospel: the two servants, that is, Isaiah, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"lAzarus mendicus: nomen pauperis dicit, et divitis non; homines bonos scriptos in coelo, et malos non. Vulneribus plenus, id est, peccatis: dives Judaeos significat: pauper, gentes: canes, doctores, qui per linguam vulnera sanant. In sinu Abrahæ, id est, in requie: sepultus in inferno, id est, in littera: elevans oculos suos, quia Judaei oculi fuerunt, id est, boni vivendo usque ad Christum: vidit Abraham: sic erit post judicium de inferno, videbunt regnum Dei, ut majorem poenam habeant, a majore gaudio. Extremum digiti sui in aqua, id est, qui modicas eleemosynas dant: crucior in hac flamma, id est, propria poena: chaos magnum, id est, confusio omnium rerum, sive vetus Lex, Recepistibona in vita tua, id est, bonum fecisti, recepisti: Lazarus mala, id est, quia vindictam de malis suis in vita sua non recepit. Quinque fratres, id est, quinque libri Moysi, observabant signum: ex mortuis resurrexerit, id factum est, Christo resurgente: alii ex Judaeis, crediderunt. Si lapis moralia, id est, si gentiles a ut equus molens non videt, cui servit, sic philosophus docet philosophiam, quae illi non prodest, sed san. clae Ecclesiae: auge nobis fidem, id est, dum auges mandatum.","english":"Lazarus the beggar: the name is given to the poor man, and not to the rich man; good men are written in heaven, and evil men are not. Full of wounds, that is, of sins: the rich man signifies the Jews; the poor man, the Gentiles; the dogs, the teachers, who heal wounds by their tongue. In the bosom of Abraham, that is, in rest: buried in hell, that is, in the letter: lifting up his eyes, because the Jews were eyes, that is, good by living until Christ: he saw Abraham: so it will be after judgment concerning hell, they will see the kingdom of God, so that they may have greater punishment, from greater joy. The tip of his finger in water, that is, those who give small alms: I am tormented in this flame, that is, in their own punishment: a great chasm, that is, the confusion of all things, or the old Law, You received good things in your life, that is, you did good, you received: Lazarus evil things, that is, because he did not receive vengeance for his evils in his life. Five brothers, that is, the five books of Moses, they were observing the sign: he has risen from the dead, that was done, when Christ rose again: others of the Jews believed. If the stone moralia, that is, if the Gentiles, as the horse grinding does not see the one whom it serves, so the philosopher teaches philosophy, which does not profit him, but the holy Church: increase our faith, that is, while you increase the commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Huic arbori moro, id est, Evangelio, quod rubicundam Christi crucem nuntiat: sicut moro rubicundus est: eradicare, id est, e populo Judaico: et transplantare, in populo gentili, id est, arbor moro: fructus ejus primus albus, postea rubicundus, deinde niger: ita diabolus, dum angelus albus fuit, niger in occasione Adae, rubeus in homicidio Cain et Abel. Duo molentes, ostendit duas Ecclesias, vel duo Testamenta: judex et vidua de semiplenis, et patientiam habebit in illis, sed non semper tacebunt. Duo ascenderunt, unus magnificabnt sanctitatem suam et perdiderat eam: alter magnificabat peccata sua, et perierunt: jejuno bis in sabbato, id est, absque cibo et muliere. Quid faciam, ut vitam æternam habeam? id est, ut supra dictum, talium eat regnum Dei: et ita Nicodemus similiter cogitabat, quomodo potest homo iterum renasci? Non occides, et reliqua: quare hæc dixit, quia in ipso corruit. Cum oppropinquarel Hierico, id est, cum venit ad incarnationem.","english":"To this tree, that is, the mulberry, which is the Gospel that proclaims the red cross of Christ, just as the mulberry is red: to uproot, that is, from the Jewish people: and to transplant into the Gentile people, that is, the mulberry tree: its fruit is first white, afterward red, then black: so the devil, while he was a white angel, became black at the occasion of Adam, red in the murder of Cain and Abel. The two women grinding show the two Churches, or the two Testaments: the judge and the widow concerning the half-full measures, and he will have patience with them, but they will not always be silent. Two went up, one magnified his holiness and had lost it: the other magnified his sins, and they perished: I fast twice in the sabbath, that is, without food and woman. What shall I do, that I may have eternal life? that is, as was said above, the kingdom of God belongs to such as these: and so Nicodemus likewise was thinking, how can a man be born again? Thou shalt not kill, and the rest: why did he say these things, because in him it fell. When he drew near to Jericho, that is, when he came to the incarnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Vir nomine Zachlæus, id est, Judæus fuit, et Judacos significal; interpretatur, justificatus, sicut Judaei se justificant: propter turbam, id est, divitiarum et vitiorum: in arbore, idest crucis: dimidium bonorum, id est, substantice meæ: do pauperibus, id est, frange esurienti panem tuum: et si quid fraudavi, reddam quadrupulum: hoc in Lege de animabus dictum, et in Evangelio de omni creatura dicitur. Homo nobilis, id est, Christus, abiit in regionem longinquam, id est, in coelum: accipere reguum sibi, id est, regnum coeleste: et reverti ad judicium. Decem servi, id est, omne genus humanum: decem mna, decem verba legis: cives ejus, id est, Judaei.\n\nMiserunt legationem, id est, occisionem apostolorum: primus servus, et secundus ordo apostolorum. Mna uniuscujusque servi, id est, Scriptura: et similes sui, utrumque invenit. Lapides clannabunt, id sunt gentes: Judaei tacuerunt: flevit super eam, ostendit nos flere peccata nostra: circumdabunt te, id est, Romani circumdederunt eam: undique, id est, intus, et foras: ad terram, id est, in infernum: filius, id est, virtutes: quod faciebat in die, in nocte ruebat. Ingressus in temptum, id est, quia die Dominico intravit in templum.","english":"A man named Zacchaeus, that is, he was a Jew, and he signifies the Jews; it is interpreted \"justified,\" just as the Jews justify themselves; because of his wealth, that is, of riches and vices; in the tree, that is, of the cross; half of my goods, that is, of my substance, I give to the poor, that is, break your bread to the hungry; and if I have defrauded anyone, I restore fourfold: this was said in the Law concerning souls, and in the Gospel it is said concerning every creature. A noble man, that is, Christ, went into a far country, that is, into heaven: to receive a kingdom for himself, that is, the heavenly kingdom: and to return for judgment. Ten servants, that is, the whole human race: ten minas, the ten words of the Law: his citizens, that is, the Jews.\n\nThey sent an embassy, that is, the killing of the apostles: the first servant, and the second, the order of the apostles. The mina of each servant, that is, the Scripture: and those like him, he found both. The stones will cry out, that is, the Gentiles: the Jews were silent: he wept over it, he shows that we should weep over our sins: they will surround you, that is, the Romans surrounded it: on every side, that is, within and without: to the ground, that is, into hell: the son, that is, the powers: what he did by day, by night he was rushing. Having entered into the temple, that is, because on the Lord's day he entered into the temple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Quærebant eum pcrdere, ostendit novem servos, qui non negati sunt in ministeriis suis: homo quidam, id est, Deus Pater: plantavit vineam, id est, Judaeos: coloni, id sunt, legislatores: ipse peregre fuit, id est, omnes dimisit in libertate arbitrii sui: primum servum, id est, Isaiam: secundum, id est, Jeremiam: tertium, id est, Daniel: extra vineam, id est, extra Jerusalem. Quid faciet dominus vineæ: venit et perdidit, id est, malus mala. Conquassabitur, id est, cruce conteret voluntates ejus: comminuet illum: id est, in vindicta crucis. Gens in gentem, id est, gens in Romanos: regnum in regno, id est, alii adversus Romanos: terrores, id est, quadrigae in aere audiebantur: signa erunt, ut fuit supra Jerusalem stella cum gladio igneo: contingunt in testimonio, id est, de Judaeis ad Gentes. Ego do vobis os et sapientiam, in Moyse dicitur, Ostendit tibi Deus sapientiam.","english":"They were seeking to destroy him; he showed the nine servants, who were not denied in their ministries: a certain man, that is, God the Father: he planted a vineyard, that is, the Jews: the tenants, that is, the lawgivers: he himself went abroad, that is, he sent them all out in the freedom of their own will: the first servant, that is, Isaiah: the second, that is, Jeremiah: the third, that is, Daniel: outside the vineyard, that is, outside Jerusalem. What will the lord of the vineyard do: he comes and destroys, that is, the evil man with evil things. He will be shattered, that is, by the cross he will crush his wills: he will break him in pieces: that is, in the vengeance of the cross. Nation against nation, that is, the nation against the Romans: kingdom against kingdom, that is, others against the Romans: terrors, that is, chariots were heard in the air: there will be signs, as there was above Jerusalem a star with a fiery sword: they happen as a testimony, that is, from the Jews to the Gentiles. I will give you a mouth and wisdom, it is said in Moses, God has shown you wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Capillus de capite non peribit, id est, mortalitate. Jerusalem calcabiiur, id est, idola adorabunlur in ea: donec impleantur tempora gentium, id est, Judæos conversos in finem mundi. Signa in sole, id est, litteram: sonus maris, id est, factum est mare Sodomiticum, pisces suos in terra jaciet. Venientem in nubibus coeli, id est, in prophetis et apostolis. Ficulnea'et arborea, id est, synanoga et homines. In die docens in templum, id est, laboravit cum Judaeis: in nocte, in monte Oliveti, id est, requiescebat cum gentibus.\n\nHomo amphoram aquæ portans, id est, Moyses et Joannes Balista: domus coenaculi, id est, Ecclesia: stratum, id est, fidem Trinitatis; donee impleatur regnum Dei, id est, ministerium magnum: duo calices unum cum aqua, alterum cum vino, id est, cum mixlico aquae et vini in calice: vinum una aqua ostendit passionem per baptismum. Numquid aliquid defecit vobis, quando fiebat cum illis in carnem, id est, præcipiebat illis non habere curam sæculi: dum autem ab illis se separat, babere unicam fidem: emat gladium, id est, Legem: duo gladii, id sunt, duæ Leges.","english":"A hair shall not perish from the head, that is, through mortality. Jerusalem shall be trodden down, that is, idols shall be worshiped in her: until the times of the Gentiles be fulfilled, that is, the Jews converted at the end of the world. Signs in the sun, that is, the letter: the roaring of the sea, that is, the Sodomitic sea has been made, it shall cast its fishes onto the land. Him coming in the clouds of heaven, that is, in the prophets and apostles. The fig tree and the trees, that is, the synagogue and men. By day teaching in the temple, that is, he labored with the Jews: by night, on the Mount of Olives, that is, he rested with the Gentiles.\n\nA man carrying a jar of water, that is, Moses and John the Baptist: the house of the upper room, that is, the Church: the couch, that is, faith in the Trinity; until the kingdom of God be fulfilled, that is, the great ministry: two cups, one with water, the other with wine, that is, with a mixture of water and wine in the cup: the wine with the water shows the passion through baptism. Did you lack anything, when he was made flesh with them, that is, he commanded them to have no care for the world: but when he separates himself from them, to have a single faith: let him buy a sword, that is, the Law: two swords, that is, the two Laws.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Filius hominis sedens a dextris virtutis: ut Dixit Dominus Domino meo, et reliqua, In veste nlba remiait eum ad Pilatum, id est, in fide Trinitatis: venit ad gentes, ad plebem Israel. Facti sunt amici, id est, uterque populus ad tidem Christi. Herodes significat populum gentium: Pilatus, Judæos. Leviathan A densi seduna, Barabbas lilius diaboli dicitur. Flete super vos, id est, super gentem vestram: tunc incipient dicere, id est, plebs Israel: dicite montibus, id est, patriarchis: collibus, id est, prophetis. Dimitte illis, id est, bibant sanguinem quem effuderint, ut fiant vasa misericordiae, quae sunt vasa irae. Nesciunt quid faciunt, et si scirent, Dominum majestatis numquam crucifixissent: quia per ignorantiam fecerunt. Hodie mecum eris in paradiso, id est, qui sequitur Christum, tenebras non habet, sed lumen vitæ.\n\nJoseph, id est, populus Israel: aromata, etunguenta, id est, fides, spes, charitas: una sabbati, id est, Evangelium, quod lucescit per noctem veteris Testamenti. Mulieres primae resurrectionem viderunt: aptum fuit, ut per ipsas prius salus cucurrissel, per quas prius accurrebat mors. Et ecce duo viri steterunt, in Matthæo unus angelus, in Marco adolescens, in Joanne duo angeli, in Luca duo viri dicuntur, id est, multa itinera mulierum, et diversae sunt visiones: vel in unum, iterum et una visio et dissimiles sunt narrationes evangelistarum.","english":"The Son of man sitting at the right hand of power: as in \"The Lord said unto my Lord,\" and the rest. In a white garment he returned him to Pilate, that is, in the faith of the Trinity: he came to the Gentiles, to the people of Israel. They have become friends, that is, both peoples unto the faith of Christ. Herod signifies the people of the Gentiles; Pilate, the Jews. Leviathan, from the dense seat; Barabbas is called the son of the devil. Weep over yourselves, that is, over your nation: then they shall begin to say, that is, the people of Israel: say to the mountains, that is, to the patriarchs: to the hills, that is, to the prophets. Forgive them, that is, let them drink the blood which they have shed, that they may become vessels of mercy, who are vessels of wrath. They know not what they do, and if they knew, they would never have crucified the Lord of majesty: because they did it through ignorance. Today thou shalt be with me in paradise, that is, he who follows Christ has no darkness, but the light of life.\n\nJoseph, that is, the people of Israel: spices and ointments, that is, faith, hope, charity: the first day of the week, that is, the Gospel, which dawns through the night of the Old Testament. The women first saw the resurrection: it was fitting that salvation should first run through them, through whom death had first run. And behold, two men stood by, in Matthew one angel, in Mark a young man, in John two angels, in Luke two men are said, that is, the many journeys of the women, and the visions are diverse: or into one, again both one vision and the narratives of the evangelists are dissimilar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Linteamina sola posita, ostendunt quod non indigent corpora vestimento post resurrectionem: secum mirans, id est, quod dereliuquantur vestimenta. Duo ex illis ibant, ostendit gentes, quia sic ostensus est illis, qui foris erant, sicut his qui intus erant: castellum, id est, mundum. Jerusalem, id est, coelestis: stadium, id est, octava pars de milliario: stadia LX ostendit numerum dierum, in quibus faclus est mundus. Nomen castelli Emmaus. Et ipse finxit se klongius ire: id est, ad gentes: et cognoverunt in fractione panis, et non cognoverunt eum, cum praedicationem audirent. Evanuit ab oculis eorum; ostendit, quod non possumus tardare in theorica: et longius fuit ab eia, quando non cognoverunt, id est, quia longius possumus manere in actuali vita: cum aperiret nobis Scripturas. Pax vobis: nunc eos congregat in unam pacem. Quare non uno loco surrexit, et ascendit? quia honor descendit Jerusalem ad gentes. Dominus hic implevit, quod ipse diiit, Orate pro persequentibus: dimisit.","english":"The linen cloths alone left lying there show that bodies have no need of clothing after the resurrection; he marveled within himself, that is, that the garments were left behind. Two of them were walking, which signifies the Gentiles, because he showed himself to those who were outside just as to those who were inside; the village, that is, the world. Jerusalem, that is, the heavenly one; a stadium, that is, the eighth part of a mile: sixty stadia signify the number of days in which the world was made. The name of the village is Emmaus. And he himself pretended to be going further, that is, to the Gentiles; and they recognized him in the breaking of bread, and they did not recognize him when they heard the preaching. He vanished from their eyes; this shows that we cannot linger in contemplation: and he was further from them when they did not recognize him, that is, because we can remain longer in the active life: when he opened the Scriptures to us. Peace be to you: now he gathers them into one peace. Why did he not rise and ascend in one place? Because honor descended from Jerusalem to the Gentiles. Here the Lord fulfilled what he himself said, Pray for those who persecute you: he forgave them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"IN EVANGELIUM SECUNDUM JOANNEM.\n\nIn principio erat Verbum, id est, quia omnia in ipso inchoantur et finiuntur. Verbum Patris filius apud Deum: quia filius apud patrem semper est. Deus erat Verbum, id est, Deus erat filius: hoc erat in principio apud Deum: omnia per ipsum facta sunt, et sine ipso factum est nihil: hæc idola: quod est, in eo vita erut, hoc est, quia illi omnia antequam fiant, vivunt: vita erat lux hominum, lux et vita Christus est: in tenebris luctt, id est, in populo Judæorum per Legem et prophetas: Judaei eum non cognoverunt: erat lux vera, quæ illuminat omnem hominem, et reliqua: lux vera illuminat nascendo, nutriendo, vivendo, et per gratiam baptismi Spiritus sancti, illuminat scientiam: in mundo venit, mundum non cognovit, id est, populus Judaeorum: pars aliena, pars aliqua cognovit eum: in sua venit, in sua gente secundum carnem: aui eum non receperunt: quique eum receperunt. dedit potestatem filios Dei fieri: per fidem ex eo nat! sunt per renovationem baptismi, et gratiam Spiritus sancti. Verbum caru factum est, et habitavit in nobis, id est, per assumptionem carnis: vidimus gloriam ejus, id est, per transfigurationem, et resurrectionem illius.","english":"IN THE GOSPEL ACCORDING TO JOHN.\n\nIn the beginning was the Word, that is, because all things begin and end in him. The Word of the Father is the Son with God, because the Son is always with the Father. The Word was God, that is, the Son was God: this was in the beginning with God: all things were made through him, and without him was made nothing: these are idols: that which is, in him was life, that is, because all things live in him before they come to be: the life was the light of men, Christ is both light and life: he shone in the darkness, that is, among the people of the Jews through the Law and the prophets: the Jews did not know him: he was the true light, which enlightens every man, and the rest: the true light enlightens by being born, by being nourished, by living, and through the grace of the baptism of the Holy Spirit it enlightens knowledge: he came into the world, the world did not know him, that is, the people of the Jews: one part, estranged, another part knew him: he came to his own, to his own people according to the flesh: and they did not receive him: but those who did receive him, he gave power to become sons of God: through faith they were born of him through the renewal of baptism and the grace of the Holy Spirit. The Word was made flesh, and dwelt among us, that is, through the assumption of flesh: we saw his glory, that is, through his transfiguration and resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Post me venit, ostendit, secundum carnem nativitatem: ante me factus est: id est, per ipsum facta sunt omnia; et quia prior me erat, et de plenitudine ejus nos omnes accepimus: nascendo, nutriendo, vivendo, gratiam pro gratia, veteris Testamenti gratia novi Testamenti. Item per fidem et charitatem: per litteram Legis, vel prophetiam: tres modi per gratiam baptismi gratiam aeternam. Filius qui est in sinu Patris, id est, in corde, vel in secreto: confessus est Joannes, non esse Christum: non negavit, se praecursorem esse Christi. Aliter ostendit novum Testamentum: et ego nesciebam eum, ostendit Joannes non scire per baptismum Christi redemptum esse mundum, nam sciebat eum Filium Dei esse, et natum in carne.\n\nRabbi, ubi habitas? id est, in qua doctrina commoveris, sive doces? venite, discite doctrinam meam, quia omnes vult venire ad se; apud eum manserunt die illo, ostendunt novum Testamentum, sive vitam præsentem: hora decima significat vespere mundi: in crastinum voluit exire in Galilæam, id est, post resurrectionem suam ad gentes: sub fico, id est, sub Legis littera, vel synagoga: cælos apertos, id est, generi humano: angelos ascendentes, et descendentes, id est, in ministerium Christi.","english":"After me he comes, he showed, the birth according to the flesh: he was made before me: that is, all things were made through him; and because he was before me, and of his fullness we all received: by being born, by being nourished, by living, grace for grace, the grace of the Old Testament for the grace of the New Testament. Likewise through faith and love: through the letter of the Law, or prophecy: three ways through the grace of baptism to eternal grace. The Son who is in the bosom of the Father, that is, in the heart, or in secret: John confessed that he was not the Christ: he did not deny that he was the forerunner of Christ. Otherwise he showed the New Testament: and I did not know him, John showed that he did not know that the world had been redeemed through the baptism of Christ, for he knew that he was the Son of God, and born in the flesh.\n\nRabbi, where do you dwell? that is, in what teaching are you moved, or what do you teach? come, learn my teaching, because he wishes all to come to himself; they remained with him that day, they show the New Testament, or the present life: the tenth hour signifies the evening of the world: on the next day he wished to go out into Galilee, that is, after his resurrection to the Gentiles: under the fig tree, that is, under the letter of the Law, or the synagogue: the heavens opened, that is, for the human race: angels ascending and descending, that is, in the ministry of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Die tertio nuptiæ factæ sunt, id est, tertia lex: nuptiae copulatio Ecclesiae cum Christo intelligitur: Maria Jesu in nuptiis, ostendit synagogam: Jesus et discipuli ejus, figura Ecclesiæ; deficiente vino, id est, defectio littera; Legis. Nondum venit hora mea, id est!, non1 dum venit tempus passionis Christi: sex hydriæ, sex aetates, in vinum, Christus: Architriclinus Joannem ostendit, quod ante bibit Joannes passionem, quam Christus: aqua vinum facium, ostendit renationem et velus Testamentum in novum. Aliter per aquam baptismum Joannis, per vinum passio Christi, itein per vinum sanguis Christi, ut ipse ait, sanguis ejus verus potus est. Bonum vinum servare, ostendit mysterium: mysteria veteris Testamenti. Per oves vendentes, doctores ostendit, qui dona sacra vendunt; per oves homines simpliciter ostendit. Flagellum de resticulis, id est, vindicta pro variis peccatis, node ejiciimtur de Ecclesia. Jesus non credebat se ipsum illis, id est, pro parte carnis. Nicodemus 'nocte venit ad illum, rer noctem ostendit litteram Legis, sive jgnofantam cordis, tit illustraretura lumine scientiæ Dei. Scimus quod a Deo venisti, ostendit eos, qui receperunt Christum per fidem: caro nascitur ex carne, et sanguine, tit vivat corporaliter in mundo, iterum renascitur anima ineffabiliter ex Spiritui sancto, ut vivat in aeternum.","english":"On the third day the wedding was made, that is, the third law: the wedding is understood as the joining of the Church with Christ: Mary, Jesus' mother, at the wedding shows the synagogue: Jesus and his disciples, a figure of the Church; when the wine failed, that is, the failure of the letter of the Law. My hour has not yet come, that is, the time of Christ's passion has not yet come: the six water jars, the six ages, into wine, Christ: the chief steward shows John, because John drank the passion before Christ: the water made wine shows rebirth and the old Testament into the new. Otherwise, by the water is the baptism of John, by the wine the passion of Christ, likewise by the wine the blood of Christ, as he himself says, his blood is true drink. To keep the good wine shows the mystery: the mysteries of the old Testament. By the sheep being sold he shows the teachers, who sell the sacred gifts; by the sheep he shows men simply. The whip of cords, that is, vengeance for various sins, by which they are cast out of the Church. Jesus did not entrust himself to them, that is, in part of the flesh. Nicodemus came to him by night, by night he shows the letter of the Law, or the ignorance of the heart, so that it might be illuminated by the light of the knowledge of God. We know that you have come from God, he shows those who received Christ through faith: flesh is born of flesh and blood, so that it may live corporally in the world, again the soul is reborn ineffably from the Holy Spirit, so that it may live forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Spiritus uhi vult spirat, id est, quem vult illuminat, sicut dicit Apostolus, qui enim adhæret Christo, unus Spiritus est. Vocem ejus audis, ostendunt illuminationem auris cordis; nnde propheta ait, Audiam quid loquatur in me Dominus, Deus. Quod scimus, loquimur, quod vidimus testamur, quod dicimus, Scimos, estendit per modos locutionis, sive tota Trinitas, vel Christus cum apostolis et prophetis: testamur, id est, testimonium dantis: testimonium nostrum ndn accipitis, id est, predicationem nostram non creditis: Christus de cælo descendit assumendo carnem.\n\nNemo ascendit ad cælum, nisi Christus; cum a,.bore, id est, Ecclesia; sicut exaltatus serpens in deserto, et Christos exaltatus est in ligno â crucis: sicut illi percussi a serpentibus, per visum serpentis terei liberabantur: ita et homo percussus a diabolo, qni credit passionem Christi, liberabitur. Venit in terram Judæam, in terram confessionis: in Enon, id est, nomen loci, ubi immolaverunt filios et filias suas dæmoniis, unde accepit nomen Gehenna: juxta Sulim, quæ interpretatur pacis, quam vocaverunt Mas, unde acceperunt nomen Jebusei; nondum enim erat Joannes in carcere, ostendit, quia nondum eMat consummatio Legis litterae. Illum oportet creacere, me autem minui: qui putabatur esse propheta, inventus est propheta.","english":"The Spirit breathes where it wills, that is, it illumines whom it wills, as the Apostle says: for he who cleaves to Christ is one Spirit. You hear its voice—they show the illumination of the ear of the heart; hence the prophet says, I will hear what the Lord God speaks in me. What we know, we speak; what we have seen, we testify; what we say, We know—he sets this forth through the modes of speech, whether the whole Trinity, or Christ together with the apostles and prophets: we testify, that is, we give testimony: you do not receive our testimony, that is, you do not believe our preaching: Christ descended from heaven by taking on flesh.\n\nNo one ascends to heaven except Christ; with the north, that is, the Church; as the serpent was lifted up in the desert, so Christ was lifted up on the wood of the cross: as those struck by serpents were freed by the sight of the bronze serpent, so also man, struck by the devil, who believes in the passion of Christ, will be freed. He came into the land of Judea, into the land of confession: into Aenon, that is, the name of the place where they sacrificed their sons and daughters to demons, whence it received the name Gehenna: near Salim, which is interpreted as of peace, which they called Mas, whence they received the name Jebusites; for John was not yet in prison—he shows that the consummation of the letter of the Law had not yet come. He must increase, but I must decrease: he who was thought to be a prophet has been found to be a prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Quod vidi et audivi, secundum divinitatem, hoc testificatur: secundum divinitatem testimonium ejus nemo accepit. Hic totum pro parte ponitur; item credite, quia Deus verax est.\n\nOportebat eum transire per Samariam, ostendit, sicut praedicavit Judaeis, praedicaret et gentibus: prædium, id est, agrum: fons ad fluendum, puteus ad potatidum: Fatigatus Jesus ex itinere, ostendit veniendum per incarnationem super historiam Leis lilteræ: per horam sextam fides Samaritanorum intellligitur, qui etaM lerventes: mulier, id est, synagoga: haurire aquam, discere historiam Legis litteraB: petit Jesus bibere, id est, petere fidem mulieris: puteus altus, id est, altitudo mysterii Legis: fons aquæ salientiS ad vitam aeternam, id est, predicatio Evangelii ebulliente ex ore apostolorum, sive credentium. Quinque viros, ostendit quinque libros Moysi: et nunc quem habes, Mon eat tuus, ostendit Iibrum Josue. Reliquit hydriam suam, id est, pristinam conversationem: abiit iii civitatem: ostendit primitivam Ecclesiam quasi ad gentes, sive ad populum. Levate oculos vestros, id est, oculos fidei: albas messes, id est, corda fidelium: qui seminaverunt, id est, prophetas: qui metunt, sunt apostoli. Mansit apud eos duos dies, id est, post duo Testamenta tradita Judaeis: abiit in Galilaeam, id est, id gentes. Hic aliter, qui mortui sunt corporaliter, in futuro audiunt vocem ejus, et resuscitantur.","english":"What I have seen and heard, according to divinity, this he testifies; according to divinity no one has received his testimony. Here the whole is put for the part; likewise believe, because God is truthful.\n\nThat he had to pass through Samaria shows that, just as he preached to the Jews, he would preach also to the Gentiles: the estate, that is, the field; the spring for flowing, the well for drinking. Jesus, wearied from the journey, shows that he was to come through the incarnation according to the letter of the history. By the sixth hour the faith of the Samaritans is understood, who were also fervent. The woman, that is, the synagogue; to draw water, to learn the history of the letter of the Law. Jesus asks to drink, that is, to ask for the faith of the woman. The well is deep, that is, the depth of the mystery of the Law. The spring of water leaping up to eternal life, that is, the preaching of the Gospel bubbling forth from the mouth of the apostles, or of believers. The five husbands he shows to be the five books of Moses; and the one whom you now have, not your husband, he shows to be the book of Joshua. She left her water jar, that is, her former manner of life; she went into the city, which shows the primitive Church, as it were, to the Gentiles, or to the people. Lift up your eyes, that is, the eyes of faith; the white harvests, that is, the hearts of the faithful; those who have sown, that is, the prophets; those who reap are the apostles. He stayed with them two days, that is, after the two Testaments had been handed down to the Jews; he went into Galilee, that is, to the Gentiles. Here otherwise, those who have died bodily will in the future hear his voice and be raised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Sicut habet In se vitam: ita et filius: quod dicitur, dedit filio, hoc est, pro parte carnis. Qui bona fecerunt in nesurrectionem vitæ, hoc est, qui seipsum judicat, resurgit: et aliter, qui mortui suni in peccatis, per conversionem fidei vivunt ad vitam: ipsi resurgunt ad judicium, qui hic male egerunt. Quod dicit, non facio a me quidquam, ostendit pro arte corporis: sicut audio, et judico: judicium meum justum est: nou quæro voluntatem meam, sed qui misit me Patris, hic voluntatem suam posuit, pro membris:\n\nSi testimonium perhibeo de me, testimonium meum non est verum; sicut ait Salomon, Laudet te alienus, non os tuum. Neque vocem ejus audiunt umquam, ostendit infideles, qui prædicationem ejus nonreceperuni. Ascendit iii montem cum discipulis suis, id est, ad altiorem vitam ascendere tentans: Philippum, id est, ad probandum, non ad perdendum. Quinque panes, quinque libri Moysi; per ordeaceum, intelligitur asperitas Legis litteræ: fenum multam, perfectionem populi ostendit: ne quid pereat de reliquis, id est, nolite mittere doctrinam ubi non ædificat. Ascendit solus in montem, id est, ad Patrem; descenderunt discipuli ad mare, hoc est ad gentes: ascenderunt in navem, id est, in Ecclesiam. Tenebræ factæ sunt, id est, vesperascente mundo, aut impetum persecutionis post ascensionem Christi: remigante., id est, confugientes ad Christum.","english":"Just as he has life in himself, so also does the Son; what is said, \"he gave to the Son,\" is this: on the part of the flesh. Those who have done good unto the resurrection of life—that is, he who judges himself rises again; and otherwise, those who are dead in sins live unto life through the conversion of faith; those who have acted wickedly here rise again unto judgment. What he says, \"I do nothing of myself,\" he shows on the part of the body; \"as I hear, so I judge: my judgment is just\"; \"I do not seek my own will, but the will of the Father who sent me\"—here he has set down his own will on the part of the members.\n\nIf I bear witness of myself, my witness is not true; as Solomon says, \"Let a stranger praise you, and not your own mouth.\" \"Nor do they ever hear his voice\"—he shows the unbelievers, who did not receive his preaching. He went up into the mountain with his disciples—that is, attempting to ascend to a higher life; Philip—that is, to test, not to destroy. The five loaves are the five books of Moses; by the barley bread is understood the harshness of the letter of the Law; the much grass shows the perfection of the people; \"lest anything of the remnants perish\"—that is, do not cast doctrine where it does not edify. He went up alone into the mountain—that is, to the Father; the disciples went down to the sea—that is, to the Gentiles; they went up into the ship—that is, into the Church. Darkness fell—that is, as the world grew toward evening, or the onset of persecution after Christ's ascension; they rowed—that is, fleeing to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Jesum ambulantem super mare, id est, calcantem vitia mundi: turbas ascendentes in navem quarentes Jesum, ostendit, ut omnes cum proprio labore requirant Christo. Manu dicitur apud nebraos, uude accepit nomen manna; apud Latinos boc est panis vivus, sive corpus Christi transfiguratum mysterio. Tribus modis suscitatur homo, id est, de infidelitate ad iidem, de peccato ad pænitentiam, in novissima die corporaliter, in resurrectionem. Ego vivo prop. ter Patrem, ostendunt secuedum divintiatem; scenopegia, id est, fictio tabernaculorum. Vos ascendistis ad diem festum, ego non ascendo: vos qnibus mundus delectatur, ego non ascendam, quia non sum de mundo. Die festo mediante, Ascendit lem. Jerosolymam, maxime incendente zeo Judaeorum: mea doctrina non est mea; et si mea, quontodo non mea? mea est, quae ex ore meo eis procedk: non est mea, quia quæ a Patre audivi, hæc loquor vobis. Aiiter secundum carnem mea est, sed secundum divinitatem non est mea. Unum opus feci, et omnes miramini totum hominem sanum feci in sabbato, hoe est, totum genus humanum in novo Testamento. N oli:e judicare secundum faciem, id est, personam hominis nolite accipcre. Nescitis uude ain:, id est, secundum carnem.","english":"Jesus walking upon the sea, that is, treading upon the vices of the world; the crowds going up into the boat seeking Jesus, he shows that all should seek Christ with their own labor. \"Manu\" is said among the Hebrews, whence it took the name manna; among the Latins this is the living bread, or the body of Christ transfigured by mystery. Man is raised up in three ways, that is, from unbelief to faith, from sin to repentance, and on the last day bodily, unto resurrection. \"I live because of the Father,\" they show according to divinity; scenopegia, that is, the fashioning of tabernacles. \"You have gone up to the feast day, I am not going up\": you, in whom the world delights; I shall not go up, because I am not of the world. In the midst of the feast day, he went up to Jerusalem, the zeal of the Jews burning especially: \"My doctrine is not mine\"; and if it is mine, how is it not mine? It is mine, which proceeds from my mouth to them; it is not mine, because what I have heard from the Father, these things I speak to you. Otherwise, according to the flesh it is mine, but according to divinity it is not mine. I did one work, and you all marvel: I made the whole man sound on the sabbath, that is, the whole human race in the New Testament. \"Do not judge according to appearance,\" that is, do not accept the person of a man. \"You do not know whence I am,\" that is, according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Adhuc modicum vobiscum sum, ostendit usque in passionem: quœretis me el non invenictis, id est, corporaliter: et ubi ego sum, vos non potestis venire, id est, per incredulitatem nisi per fidem. In not'issimo autem die festivitatis, id est, peracta festivitate Judæorum; qui sitilvenial, et bibat, id est, qui sitit verbum Dei veniat, et bibat doctrinarn Evangelii: flumina deventre, id est, doclrina de torde: fluent aquœ vivœ, 1d est, prædicatio Evangelii, quæ donat perpetuam vitam: quia Jesus nondum erat honorificatus, ostendit honorificationem passionis et resurrectionis: reversi sunt unusquisque in domum suam, id est, in malitiam suam.\n\nMulier ih adulterio deprehensa, ostendit synagogam, quæ adulteravit legem Moysi, secuta [Suppl. est] eam traditionum paternarum, sive Ecclesiam ex gentibus, quæ relinquens Deum, fornicata est cum dæmonibus: qui adducunt eam in medio, ostendit Judanos, qui accusatores sunt Ecclesiæ Christi. Moyses mandavit lapidarc: tu quid dicis? tentantes eum pro duabus causis, si dixisset lapidare, dixissent illi, non facit ille, quod docet, remittitc ad nos: si dixisset non lapidari, dixissent: Contradictor Legis est.","english":"Yet a little while I am with you\" shows that he was with them up to his passion: \"you will seek me and you will not find me,\" that is, bodily; \"and where I am, you cannot come,\" that is, through unbelief, unless through faith. \"On the most notable day of the festival,\" that is, when the festival of the Jews had been completed; \"let him who thirsts come and drink,\" that is, let him who thirsts for the word of God come and drink the teaching of the Gospel; \"rivers from his belly,\" that is, teaching from the heart, \"shall flow living waters,\" that is, the preaching of the Gospel, which grants eternal life; because \"Jesus was not yet glorified\" shows the glorification of his passion and resurrection. \"Each one returned to his own house,\" that is, to his own wickedness.\n\nThe woman caught in adultery shows the synagogue, which adulterated the law of Moses, having followed the traditions of the fathers, or the Church from the Gentiles, which, forsaking God, fornicated with demons. Those who bring her into the midst show the Jews, who are accusers of the Church of Christ. \"Moses commanded that she be stoned; what do you say?\" testing him for two reasons: if he had said to stone her, they would have said to him, \"He does not do what he teaches; dismiss her to us\"; if he had said she should not be stoned, they would have said, \"He is a contradictor of the Law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":114,"ref":"p114","source":"Jesus inclinans se deorsum, id est, de sedibus paternis in mundum ad redimenda peccata generis humani: digito scribebat in terra, ostendit peccata eorum: erexit se, nt erigetet eos, qui incedebant in peccatis: iterum inclinans re, scribebat in terra, ostendit retnissa peccata mulieris: retnansit solus Jesus cum muliere in domo, id est, cum Ecclesia, in mundo. Qui sequitur me non ambulat in tenebris, ostendit non tantam gressus pedum, std affectum enrdis; non in tenebris, id est, ignorantiæ, neque in tenebris peccatorum; sed habevit lumen vitœ, Id est lumen scientine, et lumen porpetuum. Multa habeo de tobis loqui, et judioare, ostendit, quia si credideritis, multa vos docebo, et si non credideritis, multa loqui ad excusationem vesiram.\n\n, Ille ab initio honticida erat: quia semctipsum interfecit superbiendo; aliter primum hominem, quem Deus immortalem condidit, et ipsum fecit mortalem, et pet ejas suggestionem occisus est Abel. Quis ex obis arguet me de peccato? Qui ex Deo est, Dei verba audit, id est, qui intelligit et facit: Samaritanus es, et dœmonium habes, me quod non fuit, nec habere: et quod erat, tacendo consensit. Ego gloriam meam non quæro, eat lqui quœrit, et judicet: Deus Pater: nnA quæro sicut simulatores faciunt, et injostc judicant.","english":"Jesus, stooping down, that is, from the Father's seats into the world to redeem the sins of the human race: he was writing with his finger on the ground, he showed their sins: he raised himself up, to raise up those who were walking in sins: again stooping down, he was writing on the ground, he showed the woman's sins forgiven: Jesus remained alone with the woman in the house, that is, with the Church, in the world. \"Whoever follows me does not walk in darkness,\" he shows that it is not so much the steps of the feet as the affection of the heart; not in darkness, that is, of ignorance, nor in the darkness of sins; but he will have the light of life, that is, the light of knowledge, and perpetual light. \"I have many things to speak and to judge concerning you,\" he shows that if you believe, I will teach you many things, and if you do not believe, I will speak many things for your excuse.\n\nHe was a murderer from the beginning: because he killed himself by being proud; otherwise, the first man, whom God created immortal, he also made mortal, and by his suggestion Abel was killed. \"Which of you will convict me of sin?\" \"Whoever is of God hears the words of God,\" that is, whoever understands and does them. \"You are a Samaritan, and you have a demon,\" things that he was not, nor had; and what he was, he consented to by keeping silent. \"I do not seek my own glory, there is one who seeks it and judges\": God the Father: nor do I seek it as pretenders do, and they judge unjustly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Abraham pater vester exsUltavit ut videret diem meum: vidit, et gavisus est, id est, vidit fidem in spiritu, et vidit illum in persona angelorum: tres l'idit, quasi unum salutavit, tibi 'dixit, Divertite, domini 'lici, ad domum servi vestri, si inveni gratiam inoculi. tuis. Amen, amen dico vobis, est amen geminatus intellectus, vere, sive, fideliter: annuntians novum et vetus Testamentum: ante Abraham ego sum: de diVinitate locus est. Tulerunt Lapide., ut jacetent in eum, id est, lapidea corda habentes: abscondit Jesus, ostendit se absconsum a cordibus eorum. Et exivit de templo, id est, de populo Judaeorum. Jesus transiit per medium eorum, id eat, abiit ad gentes.\n\nVidit hominem cœcuma nativitate, cnecus humanum genus significat. Neque hic peccavit neque parentes ejus, ut intelligas hoc quod dixit neque peccavit: Adam primus creatus, ad videndum malum, clausos habuit oculos, cum transgressus fuit mandatum Dei: apertos oculos tenuit ad matum, et clausit ad bonum. Quid igitur parentes nisi genus humanum, et instigatores viliorum, aut ipsa vitia significantur? Me oportet operari, id est, predicare: donec dies est, id est, dum sum in mundo: veniet nox, id est, persecutio apostolorum, sive persecutio antichristi: nox quando nemo potest operari, id cst, post uniuscujusque exitum. Ecaspuit in terram, id est, incarnationem Christi.","english":"Abraham your father exulted that he might see my day: he saw, and rejoiced, that is, he saw the faith in the spirit, and he saw him in the person of the angels: he saw three, and greeted them as one, saying to him, Turn aside, lords, to the house of your servant, if I have found favor in your eyes. Amen, amen I say to you: the doubled amen is the understanding, truly, or, faithfully: announcing the New and the Old Testament: before Abraham I am: this is a passage concerning the divinity. They took up stones, to cast at him, that is, having hearts of stone: Jesus hid himself, he showed himself hidden from their hearts. And he went out of the temple, that is, from the people of the Jews. Jesus passed through the midst of them, that is, he went to the Gentiles.\n\nHe saw a man blind from birth; the blind man signifies the human race. Neither this man sinned nor his parents, so that you may understand what he said, that he did not sin: Adam, the first created, had his eyes closed for seeing evil, when he transgressed the command of God: he kept his eyes open to evil, and closed them to good. What then do the parents signify but the human race, and the instigators of vices, or the vices themselves? I must work, that is, preach: while it is day, that is, while I am in the world: night will come, that is, the persecution of the apostles, or the persecution of Antichrist: night, when no one can work, that is, after each one's departure. He spat on the ground, that is, the incarnation of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Lutum fecit, linivit oculos meos: ostendit sicut primum hominem de limo terræ formavit: ita her cumdem genus luti reformavit genus humanum. Vade et lava ad natatoria Siloe, demonstrans bapt!smum: per parentes intelligitur diabolus seu vitia: qui dixerunt œtatem habet, ipse pro se loquatur, qui noluit homincm confiteri Christum: hunc nescimus unde sit, ostendit quia nesciebant ejus divinitatem. In judicium ego veni in hunc mundum, ostendit. qui audit verbum, et recepit judicium, accepit ad condemnandum: ut qui non vident, videant, ostendit gentes, quae legem non acceperunt: et qui vident cæci fiant, id est, Judæi: qui videbant per legem caeci facti sunt, quia non crediderunt in Christum.,\n\nQui non intrat per januam, ostendit episcopos qui per præmia intrant, non per vocationem Dei, sive populi: pastores suni ovium, qui qui pro lucro animarum, • non pro ambitione sæculi sunt: huic ostiarius aperit: primus ostiarius Joannes Præcursor Christi: a scripturae scriptura divina: vocat nominatim id est, novit Dominus qui sunt ejus: producit illas, in doctrinam, sive in regnum; ante illas vadit, id est, exemplum quod docuit prius fecit: præcedit illos in regna coelorum; siVe et omnes doctores boni praecedunt exemplis. Vocem meam audiunt, id est, doclrinam: alienum non sequuntur. id est, fidem et doctrinam haereticorum.","english":"He made clay, he smeared my eyes: he showed that just as he first formed the first man from the clay of the earth, so in the same way he reformed the human race from the same kind of clay. Go and wash in the pool of Siloam, showing baptism: by the parents the devil or vices are understood: who said, He has age, let him speak for himself, who was unwilling to confess the man to be Christ: we do not know where he is from, he showed that they did not know his divinity. I came into this world for judgment, he showed. He who hears the word and receives judgment, receives it for condemnation: that those who do not see may see, he showed the nations, which did not receive the law: and that those who see may become blind, that is, the Jews: who, seeing through the law, became blind, because they did not believe in Christ.\n\nHe who does not enter through the door, he showed the bishops who enter through rewards, not through the calling of God, or of the people: they are shepherds of the sheep, who are for the profit of souls, not for the ambition of the world: to him the doorkeeper opens: the first doorkeeper is John, the forerunner of Christ: from the divine Scripture: he calls by name, that is, the Lord knows who are his: he brings them out, in teaching, or into the kingdom; he goes before them, that is, the example which he taught he first did: he precedes them into the kingdom of heaven; or also all good teachers precede by examples. They hear my voice, that is, my teaching: they do not follow a stranger, that is, the faith and teaching of heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Quotquot venerunt fures fuerunt, et latrones, id est, pseudoprophetæ, qui fuerunt, et crunt tempore antichristi. Per me si quis intraverit, salvabitur, hoc est, qui per doctrinam Christi salvabitur, ingredietur, per poenitentiam in Ecclesiam: et egreditur, de praesenti sxculo ad regnum Dei. Aliter, egredere contra haereticos expugnandos. Fur non venit, nisi ut occidat et perdat, isti sunt ordines sacerdotum, qui pro gratia turpi lucri, non pro lucro animarum ingrediuntur. Ego veni, ut vitam habeatis, id est doctrinam meam; et abundantiu. habeatis, id est, vitam aeternam: mercenarius, est qui pro lucro terreno docet: vidit lupum, et fugit, id est, diabolum, vel hæreticum. Alias oves habeo,quœ non suntex hoc ovili, gentes ostendit: sit unus pastor, id est, Ecclesia, et Christus: hic lapis angularis inter medium parietem, qui fit utraque unum.","english":"As many as came were thieves and robbers, that is, false prophets, who have been and will be in the time of the Antichrist. If anyone enters through me, he will be saved, that is, he who will be saved through the teaching of Christ will enter into the Church through repentance; and he goes out from the present world into the kingdom of God. Otherwise, \"go out\" is said against the heretics to be overcome. The thief does not come except to kill and destroy; these are the orders of priests who enter for the sake of shameful gain, not for the gain of souls. I came that you may have life, that is, my teaching; and that you may have it more abundantly, that is, eternal life. The hireling is one who teaches for earthly gain; he sees the wolf and flees, that is, the devil, or the heretic. I have other sheep that are not of this fold: he points to the Gentiles. That there may be one shepherd, that is, the Church, and Christ: this is the cornerstone between the middle wall, who makes both one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Potestatem habeo ponendi animam meam, et ilerum sumendi eam: ostendit pro parte carnis. Pater quod dedit mihi majus est omnibus, ostendit Christum, vel Spiritum Dei majorem esse omnibus operibus saeculi. Ego dixi, Dii estis, tribus modis dicitur, id est essentialiter, qui semper est, id est, Deus: nuncupative, dii estis: false deos dicit daemones, sive idola. Abiit trans Jordanem, id est, ad gentes, ubi Joannes primum baptizans, et mansit ibi, ostendit Ecclesiam. Lazarus figurat Judaeos quia Judxi infirmi erant a fide Christi: Martha et Maria doctrinam bonorum Judæorum ostendit. Hæc infirmitas non est ad mortem, ostendit, quia qui mortui sunt hominibus, Deo vivent: mansit ibi duos dies, id est, duo Testamenta. Eamus iterum in Judœsam, reversam fidem in Judxos per Eliam et Enoch in finem mundi: duodecim horœ sunt diei, dies Christus est: duodecim horae, duodecim apostoli: si quis ambulaverit in die non offendil: in die, id est, in doctrina Christi, aut apostolorum, non offendit in peccato: quia lucem bujus mundi videt, id est, Christum per scientiam videt. Si quis ambulaverit in nocte, offendit, per noctem intelliguntur tenebrae peccatorum, sive ignorantia cordis.","english":"I have power to lay down my life, and again to take it up: he shows this with respect to the flesh. The Father, that which he gave me is greater than all: he shows that Christ, or the Spirit of God, is greater than all the works of the world. I said, You are gods, is spoken in three ways, that is, essentially, he who always is, that is, God; by appellation, you are gods; falsely he calls the demons or idols gods. He departed beyond the Jordan, that is, to the Gentiles, where John first baptized, and he remained there: he shows the Church. Lazarus prefigures the Jews, because the Jews were weak in the faith of Christ: Martha and Mary show the teaching of the good Jews. This infirmity is not unto death, he shows, because those who are dead to men will live to God: he remained there two days, that is, the two Testaments. Let us go again into Judea: the faith that will return to the Jews through Elijah and Enoch at the end of the world: there are twelve hours of the day, the day is Christ: the twelve hours, the twelve apostles: if anyone walks in the day he does not stumble: in the day, that is, in the teaching of Christ, or of the apostles, he does not stumble into sin: because he sees the light of this world, that is, he sees Christ through knowledge. If anyone walks in the night, he stumbles: by night are understood the darknesses of sins, or the ignorance of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Non eram ibi, ostendit praesentiam carnis: sciebat mortuum esse, hi est, quia omnia novit: 1° in domo archisynagogi, 2° filium viduae in portam civitatis, 5° Lazarum de monumento: in domo, id est in corde: in porta, id est, in ore: in monumento, id est, opere: per cadem moritur horno, et per easdem resuscitabitur. Martha, ut audivit quia Jesus venit, obviavit ei: hic Martha significat Ecclesiam, quæ obviavit Christo per fidem: Maria domi sedebat, contemplationis vitam ostendit. Qui credit in me, et mortuus fuerit, vivet: sive corporaliter, sive in peccatis per pœnitentiam: omnis qui vivit, et credit in me, qui hic in bonis operibus vivit in Christo: Non morietu rin œternum. Lacrymatus est Jesus, ostendit sicut vcrus Deus, et verus homo exemplum compassionis; ligatis manibus et pedibus, ostendit vincula peccatorum: faciem sudario ligatus, id est, velamen super corda Judæorum: solvite illum, id est, per praedicationem fidei. Judæi quanto majora signa videbant, tanto magis obcxcabantur. Tollent locum et gentem, locum Jerosolymam possident Romani et gentes, quae dispersx sunt per regiones. Princeps causas dixit, expedit unum hominem mori, quam tola gena pereat, quia ministerium Dei habebat prae manibus et Spiritum Dei, hoc locutus est: ut filios,Dei, qui divisi erant, congregaret in unum, in toto mundo.","english":"I was not there\" shows the presence of the flesh; he knew that he was dead, that is, because he knows all things: first, in the house of the ruler of the synagogue; second, the son of the widow at the gate of the city; fifth, Lazarus from the tomb: in the house, that is, in the heart; at the gate, that is, in the mouth; in the tomb, that is, in deed: by these same things a man dies, and by these same things he is raised again. Martha, when she heard that Jesus had come, met him: here Martha signifies the Church, which meets Christ through faith; Mary sat at home, which shows the life of contemplation. \"He who believes in me, even if he dies, will live\": whether bodily, or in sins through repentance: everyone who lives and believes in me, who here lives in good works in Christ: \"he shall not die forever.\" Jesus wept: he showed, as true God and true man, an example of compassion; \"bound hand and foot\" shows the chains of sins; \"his face bound with a cloth\" means the veil over the hearts of the Jews; \"loose him,\" that is, through the preaching of faith. The Jews, the greater the signs they saw, the more they were blinded. \"They will take away the place and the nation\": the Romans and the Gentiles, who are dispersed through the regions, possess the place, Jerusalem. The high priest stated the reasons: \"it is expedient that one man should die rather than that the whole nation perish,\" because he had the ministry of God in his hands and the Spirit of God, he spoke this: that he might gather into one the children of God who were scattered, in the whole world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Martha ministrabat, ostendit activam vitam. Laxarua discumbens cum Jesu, significat Ecclesiam: Maria accepit libram unguenti: ita et lotus mundus quod intelligitur, corda fidelium. Per unguentum odorem confessionis; Maria Ecclesiam significal: unxit pedea Jesu, id est, per confesionem pænitentiæ: domus repleta est ex odore unguenti: ita et totus mundus repletus est de passione et resurrectione Christi. Ut audivit turba, quod Jesus venisset, acceperunt ramos palmarum, obviam Jesus exierunt, ostendit, quia tres secundum adventum post resurrectionem rapiuntur in aera cum Domino. Invenit asinum, per asinum populum gentilium ostendit: sedit super eum, id est, per confessionem fidei. Noli timere, perditionem tuam: quia Salvator tuus venit, filia Sion, ostendit congregationem fidelium ex Judaeis et Gentibus. Totus mundus post eum abiit, quia per passionem et resurrectionem suam totum mundum de peccato redemit: et secutus est eum. Accesserunt ad Philippum, et rogabant, ut viderent Jesum, ostendit gentes per praedicationem apostolorum conversas ad fidem: granum tritici, figuram Christi tenet: si mortuum fuerit, multa grana affert: sic et ChriItus *..... multiplicavit Ecclesiam suam.","english":"Martha was serving, which shows the active life. Lazarus reclining with Jesus signifies the Church; Mary took a pound of ointment: so too the whole world, which is understood as the hearts of the faithful. Through the ointment is shown the odor of confession; Mary signifies the Church: she anointed the feet of Jesus, that is, through the confession of penitence; the house was filled with the odor of the ointment: so too the whole world was filled with the passion and resurrection of Christ. When the crowd heard that Jesus had come, they took branches of palms and went out to meet Jesus, which shows that three, according to the second coming after the resurrection, are caught up in the air with the Lord. He found an ass, and through the ass he shows the people of the Gentiles; he sat upon it, that is, through the confession of faith. Fear not your destruction, because your Savior has come, daughter of Zion, which shows the congregation of the faithful from the Jews and the Gentiles. The whole world went after him, because through his passion and resurrection he redeemed the whole world from sin: and it followed him. They came to Philip and asked that they might see Jesus, which shows the Gentiles converted to the faith through the preaching of the apostles: the grain of wheat holds the figure of Christ: if it has died, it brings forth many grains: so too Christ multiplied his Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Clarificavi, et iterum clarificabo, id est, clarificasti illum in resurrectione Lazari, iterum clarifica illum in sua resurrectione: princeps mundi mittitur foras, id est, diabolus ejectus de potestatc mundi per passionem crucis. Ambulate dum lucem habetis, id est, dum Christum corporaliter et spiritualiter vobiscum habetis: ne tenebræ nos comprehendant, id est, tenebræ ignorantiae et persecutiones peccatorum. Abscondit ab eis, id est, corporaliter, sive spiritualiter. Domine, quis credidit auditui nostro? quis pro raritate ponitur, sive pro difficultate: auditus, fides est, quam per Spiritum sanctum audivimus: brachium Domini, Filius Dei est: cui revelatum est, id est, aliqua pars: ex Judæis revelatum ex gentibus, id est, qui credit in me, non solum secundum humanitatem, sed secundum divinitatem, aliter non solum in me, sed et in Palre,quia ego in Patre, et Pater in me. Qui videt me, videt qui memisit; ac si aperte dixisset, qui vidit me verum hominem esse, et credit, meterum Deum esse, videt et Patrem secundum divinitalem.","english":"I have glorified it, and I will glorify it again—that is, you glorified him in the resurrection of Lazarus; glorify him again in his own resurrection. The prince of this world is cast out—that is, the devil is expelled from the power of the world through the passion of the cross. Walk while you have the light—that is, while you have Christ with you bodily and spiritually—lest the darkness overtake us, that is, the darkness of ignorance and the persecutions of sins. He hid himself from them—that is, bodily, or spiritually. Lord, who has believed our report? Who is placed for rarity, or for difficulty. The report is the faith, which we have heard through the Holy Spirit. The arm of the Lord is the Son of God. To whom it has been revealed—that is, in some part: revealed from the Jews, revealed from the Gentiles—that is, he who believes in me, not only according to his humanity, but according to his divinity; otherwise not only in me, but also in the Father, because I am in the Father, and the Father in me. He who sees me sees him who sent me; as if he had said openly: he who has seen that I am true man, and believes that I am true God, sees also the Father according to divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Non veni ut judicem, sed ut salvificem mundum, ostendit, quod per effusionem sanguinis redimeret mundum: dilexi vos, quia eram in mundum: usque in finem dilexit: exemplum dedit, ut omnes in Dei veritate permaneant usque in finem. Cœna facIa, ostendit passionem Christi: Sicut post coenam prandium non fit: sic Christus postquam semel passus est, non ostendit se iterum passurum: surgens a coena, ostendit passionem nostram, resurrectionem, sive ascensionem: pomt vestimenta sua, ostendit, quia deponenda erant vestimenta ejus ad crucem.\n\n( Incipit capitulalio.) [Accipiens linteum, præcinxit se linteo, id est, mortificatio ipsius: mittit aquam in pelvim, ostendit gratiam baptismi: cœpit lavare pedes discipulorum suorum, et extergere linteo, per lavationem pedum, baptismum apostolorum intelligitur, per extersionem lintei ostendit per passionem Christi extersionem peccatorum. Non lavabis pedes mihi in æternum, pavore perterritus dicebat: si non lavero te, non habebis partem mecum, ostendit, qui non estlavatus per baptismum, et per confessionem paenitentiae, non habebit partem apud Dominum: accepit vestimenta sua, iterum ostenditur, quod revertetur ad Judaeos in finem mundi: non est servus major domino suo, neque apostolus eo major, qui misit illam, id est, ego patior, et vos patimini.","english":"I did not come to judge, but to save the world—he shows that he would redeem the world through the shedding of his blood. I have loved you, because I was in the world; he loved them to the end; he gave an example, that all may remain in God's truth to the end. When the supper was made, he shows the passion of Christ: just as after supper a morning meal is not made, so Christ, after he has once suffered, does not show that he will suffer again. Rising from the supper, he shows our passion, resurrection, or ascension. He puts aside his garments—he shows that his garments were to be laid aside at the cross.\n\n(Here begins the chapter-summary.) Taking a linen cloth, he girded himself with the linen cloth—that is, his mortification. He puts water into the basin—he shows the grace of baptism. He began to wash the feet of his disciples and to wipe them with the linen cloth; through the washing of feet the baptism of the apostles is understood; through the wiping with the linen cloth he shows, through the passion of Christ, the wiping away of sins. You shall never wash my feet—he was saying this, terrified with fear. If I do not wash you, you will have no part with me—he shows that whoever is not washed through baptism and through the confession of repentance will have no part with the Lord. He took his garments—again it is shown that he will return to the Jews at the end of the world. A servant is not greater than his master, nor is the apostle greater than he who sent him—that is, I suffer, and you suffer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":123,"ref":"p123","source":"Aliter si ego me humilio usque ad vestigia vestra: ita et vos humiliate vos omnibus: levabit contra me calcaneum, id est, calcaneum extrema pars membri est.\n\nEt per buccellam introivit in eum Satanas, id est, sicut Apostolus ait, qui indigne accipit Corpus Domini, et sanguinem ejus, judicium manducat et bibit. Praeceptum novum do vobis, ut et diligatis invicem: in Vetere dicitur, diliges amicum, et odio habebis inimicum. Dominus dicit, diligite inimicos vestros: hoc est praeceptum novum: Mon conturbetur cor vestrum, hic praedicat apostolis de passione sua: credite in Deum, et in me credite, quia Filius Dei ium.\n\nCredite, in domo Palris mei, id est, in Ecclesia, - mansiones multæ sunt, id est, sicut in uno homine sensus divisus est: ita in Ecclesia, quæ est corpus Christi, gratiae multae sunt: vado parare vobis locum, idest, parabo vobis vitam, sicut Apostolus: advocatum habemus apud Patrem, qui interpellat pro nobis. Ego sum via et veritas, et vita, via sine errore Christus est, veritas sine falsitate, vita sine morte ipse est.","english":"Otherwise, if I humble myself even to your feet, so also humble yourselves before all. He will lift up his heel against me—that is, the heel is the outermost part of a limb.\n\nAnd through the morsel Satan entered into him—that is, as the Apostle says, he who receives the Body of the Lord and his blood unworthily eats and drinks judgment to himself. A new commandment I give you, that you also love one another. In the Old Testament it is said, Love your friend, and hate your enemy. The Lord says, Love your enemies: this is the new commandment. Let not your heart be troubled—here he foretells to the apostles his passion: believe in God, and believe in me, because I am the Son of God.\n\nBelieve, in the house of my Father—that is, in the Church—there are many mansions, that is, just as in one man the understanding is divided, so in the Church, which is the body of Christ, there are many graces. I go to prepare a place for you—that is, I will prepare life for you, as the Apostle says: we have an advocate with the Father, who intercedes for us. I am the way and the truth and the life: Christ is the way without error, the truth without falsehood, the life without death—he himself is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Amodo nostis eum et vidistis eum, id est, quem cognoverunt oculis corporis, et cognoverunt oculis cordis, secundum divinitatem per illustrationem Spiritus sancti: majora horum facit, id est, quia Christus per fimbriam mulierem sanavit: apostoli vero per umbram infirmos curabunt. (Explicit Passio.\n\nRogabo Patrem meum, et alium Paraclitum dabit vobis: per bis spiritum acceptum dilectio Dei, et proximi inte!! igitur: spiritum veritatis, quem mundua accipere non potest, id est, qui mundum diligit, non accipit ilium: non relinquam vos orphanos, id est, non relinquam vos secundum divinitatem: in itta die cognoscetis, id est, in futuro, sive in resurrectione Christi.","english":"Henceforth you know him and have seen him—that is, whom they knew with the eyes of the body, and knew with the eyes of the heart, according to his divinity through the illumination of the Holy Spirit. He does greater things than these—that is, because Christ healed a woman by the hem of his garment, but the apostles will heal the sick by their shadow. (The Passion ends here.\n\nI will ask my Father, and he will give you another Paraclete: through the Spirit received twice, the love of God and of neighbor is understood. Therefore, the Spirit of truth, whom the world cannot receive—that is, he who loves the world does not receive him. I will not leave you orphans—that is, I will not leave you according to my divinity. In that day you will know—that is, in the future, or in the resurrection of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Ego in Patre, id est, secundum divinitatem: vos in me, quia membra mea estis; et ego in vobis, id est, in dilectione cordis vestri: manifestabo ei meipsum, id est, credentes in divinitatem: mansioncm apud eum faciemus: sicut ipse ait, ubi duo vel tres congregati fuerint in nomine meo ibi sum et ego; et reliqua: pacem meam do vobis, id est, sicut ego patienter suffero omnia, et vos patientiam habetis: pacem meam relinquo vobis, id est, sicut ego passus sum, ita et vos patiemini: non sicut mundus dat pacem, ego do vobis; mundas interruptam pacem dat, Deus aeternam dat: venit princeps mundi ad me, nihil in me invenit, id est, diabolus venit ad crucem, et in Domino non invenit peccatum: quaesivit capere, captus est ab eo: sicut prcecepit mihi pater, sic facio, misit illum pater, ut sanguinem suum funderet pro genere humano, et ita fecit: ego sum uitis nera, unde perfluit sanguis, et aqua; et pater meus agricola est, id est, cultor Ecclesiae: bos palmites, id est, apostoli sive fideles Ecclesiæ: sicut palmes non potest a se fructum ferre, nisi manserit in vite, sic et unusquisque non fert fructum, nisi manserit in Christo.","english":"I in the Father, that is, according to his divinity; you in me, because you are my members; and I in you, that is, in the love of your heart. I will manifest myself to him, that is, to those who believe in his divinity. We will make our dwelling with him, as he himself says: where two or three are gathered in my name, there am I also; and the rest. My peace I give you, that is, just as I patiently endure all things, so also you are to have patience. My peace I leave you, that is, just as I have suffered, so also you will suffer. Not as the world gives peace do I give you; the world gives a peace that is broken, God gives an eternal one. The prince of this world comes to me and finds nothing in me, that is, the devil comes to the cross and finds no sin in the Lord. He sought to capture, and was captured by him. As the Father commanded me, so I do: the Father sent him to shed his blood for the human race, and so he did. I am the true vine, from which blood and water flow; and my Father is the farmer, that is, the cultivator of the Church. You are the branches, that is, the apostles or the faithful of the Church. As the branch cannot bear fruit of itself unless it remains on the vine, so also no one bears fruit unless he remains in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"In hoc clarificatus est Pater meus, ut fructum primum afferatis, id est, sicut praedicationem ego et passionem fructificavi, ita et vos facite: sicut dilexit me PoUr, et ego dilexi vos, id est, sicut misit me Pater praedicare, et pati, et ego mitto vos: majorem charitatem nemo habet, et reliqua: dilectio fortior est morte; ego per dilectionem patior pro vobis, et vos patimini pro Ecclesia: omnia quœ audivi a Patre meo nota feci vobis, id est, praecepta Evangelii: elegi vos de mundo, id est de mundanis actibus: non estis de mundo, id est, quia non diligitis mundum: ut ait Salomon, talis est mulier adultera, quae cum comederit, tetigit os suum, dicit, pon sum operata malum:figurat Ecclesiam ex gentibus, quae per confessionem abstersit se de immunditia peccatorum: ab initio mecum e'tis, id est, ab initio praedicationis.\n\nSi ego non abiero, Paraclitus non veniet ad vos: cum venerit Paraclitus, arguet mundum de peccato, id est, qui non credit in me, credat per praedicationem Evangelii: de judicio autem, quia princeps mundi judicatus est: arguet de peccato, id est, ut per praedicationem vestram convertantur ad paenitentiam: de justitia, ut sicut diligit proximum, diligat et Deum ex toto corde: de judicio, ut quidquid vultis, ut faciant vobis homines, et vos facite illis: hæc enim est Lex et Prophetæ.","english":"In this my Father is glorified, that you bear firstfruit, that is, just as I have borne fruit in preaching and in suffering, so also do you: just as the Father loved me, and I loved you, that is, just as the Father sent me to preach and to suffer, so I send you: no one has greater love, and the rest: love is stronger than death; I suffer for you through love, and you suffer for the Church: all things that I heard from my Father I have made known to you, that is, the precepts of the Gospel: I chose you out of the world, that is, out of worldly deeds: you are not of the world, that is, because you do not love the world: as Solomon says, such is the adulterous woman, who when she has eaten, wipes her mouth, and says, I have done no evil: this figures the Church from the nations, which through confession has cleansed herself from the uncleanness of sins: you have been with me from the beginning, that is, from the beginning of the preaching.\n\nIf I do not go away, the Paraclete will not come to you: when the Paraclete has come, he will convict the world concerning sin, that is, let him who does not believe in me believe through the preaching of the Gospel: concerning judgment, because the prince of this world has been judged: he will convict concerning sin, that is, that through your preaching they may be converted to repentance: concerning righteousness, that just as he loves his neighbor, so he may also love God with his whole heart: concerning judgment, that whatever you wish men to do to you, do also to them: for this is the Law and the Prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Modicum non videbitis me, id est, dum jacui in sepulcro: modicum iterum, et videbitis me, id est, per resurrectionem: venit hora quando non in proverbiis loquar vobiscum, sed palam de Patre manifestabo vobis, id est, per resurrectionem: in illa die in nomine meo petetis, id est, quia ascendo ad Patrem, resurgendo per potestatem. Pater diligit vos, quia diligitis me: relinquo mundum et vado ad Patrem, id est, per praesentiam corporis, nam secundum divinitatem non relinquit mundum: pressuram habetis, id est, a mundanis hominibus tribulationem: ego vici mundum, id est, alligavi fortem in mundo, qui est diabolus.\n\nVenit hora, Pater, ad clarificare filium tuum, id est, per resurrectionem: ut filius clarificet te, id esu, per filium convertantur, et credant: ego te clarificvi super terram, id est, notum feci omnibis apud te: manifestavi nomen tuum hominibus, ossendit,quod secundum divintatem cum Patre erat, et corporaliter in terra; quos mihi dedisti de mundo tui eraNt, iu piaescientia ab initio tui erantmihi eos dedisti, id est, ad docendum: et sermonem tuum servaverunt, id est, in fide permanserunt.","english":"A little while and you will not see me, that is, while I lay in the tomb; a little while again, and you will see me, that is, through the resurrection; the hour comes when I will not speak to you in parables, but will plainly make known to you concerning the Father, that is, through the resurrection; in that day you will ask in my name, that is, because I ascend to the Father, by rising again through power. The Father loves you, because you love me: I leave the world and go to the Father, that is, by the presence of the body, for according to his divinity he does not leave the world: you have tribulation, that is, affliction from worldly men: I have overcome the world, that is, I have bound the strong man in the world, who is the devil.\n\nThe hour has come, Father, to glorify your Son, that is, through the resurrection: that the Son may glorify you, that is, that through the Son they may be converted and believe: I have glorified you on earth, that is, I have made you known to all who are with you: I have manifested your name to men, he shows that according to his divinity he was with the Father, and bodily on earth; those whom you gave me from the world were yours, they were mine in foreknowledge from the beginning, you gave them to me, that is, to teach: and they have kept your word, that is, they have remained in faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Ego pro eis rogo, non pro mundo, quia scit Deus, qui sunt ejus: omnia tua mea sunt, et mea tua sunt; et clarificatus sum iti eis, id esi, in iisdem gentibus manifestatus sum, id est, quia crediderunt in me: in mundo sum corporaliter, ei i mundo non sum corporaliter; et pro eia sanctifico meipsum, id est, per niartyrium et resurrectionem: ego claritatem, quam dedisti mthi, dedi eia, id est, praecepta divina. Exivit cuM discipulis suis trans torrentem Cedron, ostendit impetum persecutionis. iterum transiens Jesus cum discipulis suis, id est, de,inmundo ad Patrem, et de Judaeis ad.gentes. Venerunt cum laternis et faculis, id est, ipsi sibi accenderunt lu:iien poenale: adduxerunt eum ad Annam, Anna gratia Dei interpretatur, qui gratia Dei.acceperat principatum sacerdotis; sed illa visa est Ostiaria, quæ introduxit Petrum in atrium, significat primitivam Ecclesiam: exprobravit eum, quia Dei lilium se esse dixisset, certe, non rapinam arbitratus est se esse æqualem Dea, sed semetipsum exinanivit, formam servi accepit.","english":"I pray for them, not for the world, because God knows who are his: all things that are yours are mine, and mine are yours; and I have been glorified in them, that is, I have been made manifest among the same nations, that is, because they have believed in me: I am in the world bodily, and I am not in the world bodily; and for them I sanctify myself, that is, through martyrdom and resurrection: I have given them the glory which you gave me, that is, the divine precepts. He went out with his disciples across the brook Cedron, showing the onset of persecution. Again Jesus passing over with his disciples, that is, from the world to the Father, and from the Jews to the Gentiles. They came with lanterns and torches, that is, they kindled for themselves a penal light: they led him to Annas; Annas is interpreted as the grace of God, who by the grace of God had received the high priesthood; but that woman appeared as the doorkeeper, who brought Peter into the courtyard, signifying the primitive Church: she reproached him, because he had said that he was the Son of God; certainly, he did not consider it robbery to be equal to God, but emptied himself, taking the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Jesus bajulans crucem suam: exemplum dedit sicut ipse dixit: qui vult post me venire, abneget semetipsum, et reliqua: duo latrones crucifixi erant cum Jesu; qui permansit unus in perfidia sua, ostendit I Judaeos; qui confessus est, significat gentes: scriptum erat in titulo rex Judæorum, id est, rex confessorum. Fecerunt quatuor partes de vestimentis Jesu: quatuor milites, id est, quatuor evangelistae vestimenta divisa, id est, praedicationem, incarnationem, passionem, et resurrectionem, quae prædicaverunt in quatuor partibus mundi. Tunica autem inconsutilis deSuper contexta, ostendit quia divinitas in Patre et Filio inscparabilis est: non scindamus eam, sed sortiamus de illa, cujus erit, ostendit, quia viri catholici non scindunt unitatem divinitatis.\n\nMulier, ecce filius tuus: discipulo, ecce mater tua: hic virginem commendavit, ut incorruptam servaret: non fregerunt crura Jesu, id est, quod figuratum ante luerat, per agnum in iEgypto: non crudum, occ coctum aqua, sed assum tantum igni, ostendit passionem Christi: baculum in manu, ostendit crucern Christi, de mundo ad Patrem: non comminuetis ex eo, ostendit, ut non fieret infracta crux Christi: lancea latus ejus punxerunt, ut impleretur Scriptura: viderunt in quem pupugerunt.","english":"Jesus bearing his cross: he gave an example, as he himself said: whoever wishes to come after me, let him deny himself, and the rest. Two robbers were crucified with Jesus; the one who remained in his faithlessness showed the Jews; the one who confessed signifies the Gentiles. It was written on the title, king of the Jews, that is, king of the confessors. They made four parts of Jesus' garments: the four soldiers, that is, the four evangelists, divided the garments, that is, the preaching, the incarnation, the passion, and the resurrection, which they preached in the four parts of the world. But the tunic, without seam, woven from above, shows that the divinity in the Father and the Son is inseparable: let us not tear it, but cast lots for it, whose it shall be, shows that catholic men do not tear asunder the unity of the divinity.\n\nWoman, behold your son: to the disciple, behold your mother: here he commended the virgin, that he might keep her incorrupt. They did not break Jesus' legs, that is, what had been prefigured beforehand by the lamb in Egypt: not raw, nor boiled in water, but roasted only with fire, shows the passion of Christ: the staff in the hand shows the cross of Christ, from the world to the Father: you shall not break any of it, shows that the cross of Christ should not be broken. They pierced his side with a spear, that the Scripture might be fulfilled: they looked on him whom they pierced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Exivit sanguis et aqua: sicut ex latere Adae sumpIn est Eva, ila ex latere Christi exivit redemptio Ecclesiæ: per sanguinem remissio: per aquam baptismum. Duo discipuli currentes, Petrus et Joannes, ostendit duos populos currentes, Judaeos per legis litteram, gentes per legem naturae.\n\nJoannes præcucurrit citius, vidit linteamina posita, et non introivit: Judaei per Legem et Prophetas viderunt Christum veuturum, et adventum ipsius non receperunt. Venit Petrus sequens eum: vidit linteamina, et introivit, ostendit gentes, quae in adventum Christi. sive doctrinam illius: per linteamina incarnatio Christi intelligitur: per sudarium mysterium divinitatis intelligitur: sudarium non cnm linteaminibus, sed separatim in unum locum involutum, oslendit, qnia divinitos longe est remota a sensibus humanis, in unum locum, qui sunt universalis: tunc introivit et alius discipulus, qui prius venerat ad monumentum, ostendit Judaei reversos ad iidem in finem mundi: angeli sedentes ad caput, et ad pedes, ostendit initium, et finem.","english":"Blood and water came out: just as Eve was taken from Adam's side, so from Christ's side came the redemption of the Church: through the blood, remission; through the water, baptism. The two disciples running, Peter and John, show the two peoples running: the Jews through the letter of the Law, the Gentiles through the law of nature.\n\nJohn ran ahead more quickly, saw the linen cloths lying there, and did not enter in: the Jews, through the Law and the Prophets, saw that Christ was to come, and did not receive his coming. Peter came following him: he saw the linen cloths and entered in, showing the Gentiles, who at the coming of Christ, or at his teaching: by the linen cloths the incarnation of Christ is understood; by the napkin the mystery of the divinity is understood; the napkin was not with the linen cloths, but wrapped separately in one place, showing that the divinity is far removed from human senses, in one place, which are universal; then the other disciple also entered in, who had first come to the tomb, showing the Jews returned to the same at the end of the world; the angels sitting at the head and at the feet show the beginning and the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Dixit Maria, nescio ubi posuerunt eum, ostendit secundum carnem: diligebat mundum, et per fidem credebat, quod dixit Maria, ostendit cogitationem vocis: qnia per dilectionem proximi cognoscit homo Deum: dixit Jesus, noli me tangere, id est, in corde tuo: tibi non ascendi, per divinitatem: discipuli piscantes totam noctem nihil ceperunt: piscatores doctores veteres, iu nocte ostendit ante adventum Christi nullos ad perfectionem per praedicationem Legis veleris venisse. Mane autem facto, ostendit factum adventum Christi: mittite in dexteram partem, id est, mittite prædicationem in gentibus. Erat enim Petrus nudus, id est, nudi erant a fide Christi: tunica succinxit se, fidem Ecclesiae: misit se in mare, id est, in Ouctuationes, et amaritudines mundi per dilectionem Christi: alii discipuli navigio venerunt, id est, in EEcclesia, fluctuationem mundi calcantes: viderunt prunas, et piscem, et panem positum; per piscem ostendit iidem, per prunas calorem charitatis, per panem verbum divinum: trahentes retein terram, per littora osteudit finem mundi: plenum magnis piscibus, id est, plenitudo et magnitudo Ecclesiæ, per remissionem peccatorum: per tres, ostendit trinitatem: indivisum rete et non scissum, id est, Ecclesiam in futuro incorruptam: manducavit Jesus post resurrectionEm, ostendit veram incarnationem corporis, ut Credentes crederent.","english":"Mary said, I do not know where they have laid him: she showed this according to the flesh; she loved the world, and by faith she believed what Mary said; she showed the thought of her voice, because through love of neighbor a person knows God. Jesus said, Do not touch me, that is, in your heart: I have not ascended to you according to divinity. The disciples fishing caught nothing the whole night: the fishermen are the old teachers; in the night he shows that before the coming of Christ no one came to perfection through the preaching of the old Law. But when morning had come, he shows the coming of Christ as accomplished: Cast into the right part, that is, cast preaching among the Gentiles. For Peter was naked, that is, they were naked of faith in Christ: he girded himself with his tunic, the faith of the Church: he threw himself into the sea, that is, into the waves and bitterness of the world through love of Christ: the other disciples came by boat, that is, in the Church, treading underfoot the surging of the world: they saw coals, and fish, and bread set out; through the fish he shows the same, through the coals the heat of charity, through the bread the divine word: dragging the net to land, through the shore he shows the end of the world: full of large fish, that is, the fullness and greatness of the Church, through the remission of sins: through the three, he shows the Trinity: the net undivided and not torn, that is, the Church incorrupt in the future: Jesus ate after the resurrection, he showed the true incarnation of the body, so that believers might believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Dixit Jesua, Sinon Joannis, amas me, ostendit, sicut ter negavit, ut ter confiteretur fidem Trinitatis: pasce oves meas, id est, in EcClesia: ingressus Jesus januis clausis, ostendit quia clausis ingressus est jaollis uterum (sic et omnes sancti post resurrectionem induunt spiritale corpus, ubique sine mem ingredi possunt), unde integer, et incorruptus matrimonio: tres testificant hanc sententiam.\n\nDiscipulus, quem amabat Jesus: Secunda virtus est, quod fecit Jesus in Cana Galileae, vinum de aqua expressit:opusparatum virginitatemJoannis ostendit, quia illi sponsa conjuncta est: testimonium. quo commendavit Jesus matrem suam Joanni. Maria Ecclesiam figurat, Joannes principatum, sicut fuit Joannes virgo matrimonio, sic fuit incorruptus et morte: Joannes gencalogiam de divinitate narrat, nam alii de homine narrant: de divinitate Joannes, dicit, In principio crat Verbum. Iste jacebat super pectus Jesu, et scientia divinitatis, quæ fuerat in pectore Jesn, ascendit Joanni de conjunctione duorum pectorum. Insita arbor in altera, facit fructum arboris alterius, in qua plantatur.","english":"Jesus said, Simon of John, do you love me: he showed that, just as he had denied three times, so three times he should confess the faith of the Trinity: feed my sheep, that is, in the Church. Jesus, having entered with the doors closed, showed that he entered with the doors closed into the womb of the virgin (so too all the saints after the resurrection put on a spiritual body, so that they can enter anywhere without a member), whence he was whole and uncorrupted by marriage: three things testify to this sentence.\n\nThe disciple whom Jesus loved: the second miracle is what Jesus did in Cana of Galilee, he pressed wine from water: the work prepared shows the virginity of John, because the bride was joined to him: a testimony, by which Jesus commended his mother to John. Mary figures the Church, John the primacy; just as John was a virgin in marriage, so was he uncorrupted also in death. John narrates the genealogy from the divinity, for others narrate from the man; John speaks of the divinity: In the beginning was the Word. He lay upon the breast of Jesus, and the knowledge of the divinity which was in the breast of Jesus ascended to John from the joining of the two breasts. A tree planted in another brings forth the fruit of the other tree in which it is planted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Si secundum ordinem canonis iste liber Matthæo praemittendus esset: et quod in novissimam positus partem, est quia terra primum sanctificata est, deinde aqua, et postea novissime ignis, quia clarior est, subtilior: item in similitudinem duarum legum, id est, vetus et nova: vetus prius tradita erat, nova tamen clarior est, et major, quia de cælestibus discernit, et abundantior ea, quod ad Evangelium Joannis pertinet ex supra dictis.","english":"If this book were to be placed before Matthew according to the order of the canon, it is also because it is placed in the last part: for the earth was sanctified first, then water, and afterwards, last of all, fire, because it is clearer and more subtle; likewise in the likeness of the two laws, that is, the old and the new: the old was handed down first, yet the new is clearer and greater, because it discerns heavenly things, and more abundant than it, which pertains to the Gospel of John from the things said above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}