Nox enim ibi non est: usque in æternum. Et inferent gloriam et honorem gentium: in Christo utique credentium. Et noM introibit eam omne immundum, aut faciens abominationem et menaacium, nisi scripti in libro vitæ Agni. Et ostendit mihi flumen aquæ, sicut crystallum, exiens a throno Dei et Agni, in medio plateæ cjus: fontem Baptismi ostendit in medio Ecclesiæ, venientem a Deo et Christo. Nam quale decus civitatis essc potest, si flumen per medium plateae ejus ad impedimentum hahilantium descendat? Et ex utraque parte fluminis Iignum vitæ faciens fructus duodecim per singulos menses, et reddens fructum suum. Hoc de cruce Domini dixit. Nullum cst lignum quod omni tempore fructificet, nisi crux quam gestant fideles, qui rigantur aqua ccclesiastici fluminis, et reddunt fructum perpetuum omni tempore. Et thronus Dei et agni In ea erit: utique a nunc in sæcula. Et servi ejus servient eit et videbunt faciem ejus: Sicut dicit, Qui me vidit, vidit et Patrem (Id. xiv, 9); et, Uenti mundo corde, quia ipsi Deum videbunt (Matth. v, 8). Et nomen ejus in frontibus eorum. Et nox non erit amplius, et non egebunt lumine lucernæ, et lumine solis; quoniam Dominus Deus illuminabit super eos, et regnabunt in sæcula sæculorum. Omnia ista a Domini passio coepcrunt. El dixit mihi angelus: Ne signaveris verba prophetice libri hujus: tempus enim prope est.
For there is no night there, forever. And they shall bring the glory and honor of the nations: namely, of those who believe in Christ. And nothing unclean shall enter it, nor anyone doing abomination and lying, except those written in the book of life of the Lamb. And he showed me a river of water, like crystal, proceeding from the throne of God and of the Lamb, in the midst of its street: he shows the fountain of Baptism in the midst of the Church, coming from God and Christ. For what beauty of the city could there be, if a river flowed down through the midst of its street as an obstacle to those dwelling there? And on either side of the river the tree of life, bearing twelve fruits, one for each month, and yielding its fruit. He said this concerning the cross of the Lord. There is no tree that bears fruit at every season, except the cross which the faithful bear, who are watered by the water of the ecclesiastical river, and yield perpetual fruit at every season. And the throne of God and of the Lamb shall be in it: certainly from now and for ages. And his servants shall serve him and shall see his face: as he says, He who has seen me has seen the Father (John xiv, 9); and, Blessed are the pure in heart, for they shall see God (Matt. v, 8). And his name shall be on their foreheads. And there shall be no night any longer, and they shall not need the light of a lamp, nor the light of the sun; for the Lord God shall enlighten them, and they shall reign for ages of ages. All these things began with the passion of the Lord. And the angel said to me: Do not seal the words of the prophecy of this book: for the time is near.
Qui iniustus est injusta faciut adhuc, et sordidus sordescat adhuc: isti sunt propter quos dixerat, Signa quæ locuta sunt septem tomtrua (Apoc. x, 4). Et justus justitiam faciat adhuc, et sanctus sanctificetur adhuc: isti sunt propter quos dixit, Se signaveris verba prophetiæ libri hujus. Ac sic Scripturæ divinæ omnibus superbis, et plus mundum quam Deum amantibus signata; sunt: humilibus autem ct timentibus Deum apertæ sunt. Ecce venio cito, et merces mea mecum, reddere unicuique secundum opera ejus. Ego sum et w, primus et novissimus, initium et finis. Bcati qui servant mandata hæc, ut sit potestas corum super lignum vitæ, et per portas intrent in civitatem: qui enim non servant mandata, non, per portas intrant, sed alia parte. In istis signatns est liber, de quibus sequitur et dicit, Foris canes, et venefici, et fornicarii, et homicidæ, et idolorum cultores, et omnis amans et faciens mendacium. Ego Jesus misi angelum meum testari vobis hæc in Ecclesiis. Ego sum radix et genus David, stella splendida matutina. Spiritus et sponsa dicunt, Veni utique sponsus et sponsa, Christus et Ecclesia. Qui sitit, veniat; qui vult, accipiat aquam vitæ gratis: id est, Baptisma.
Let the one who is unjust still do unjust things, and let the filthy one be filthy still: these are those on account of whom he had said, The seven thunders which spoke their words (Rev. 10:4). And let the just one still do justice, and let the holy one be sanctified still: these are those on account of whom he said, Seal the words of the prophecy of this book. And so the divine Scriptures are sealed to all the proud and to those who love the world more than God; but to the humble and to those who fear God they are opened. Behold, I come quickly, and my reward is with me, to render to each one according to his works. I am the Alpha and the Omega, the first and the last, the beginning and the end. Blessed are those who keep these commandments, that their power may be over the tree of life, and that they may enter through the gates into the city: for those who do not keep the commandments do not enter through the gates, but by another part. In these the book is sealed, of whom it follows and says, Outside are dogs, and sorcerers, and fornicators, and murderers, and worshippers of idols, and everyone who loves and makes a lie. I, Jesus, have sent my angel to testify these things to you in the Churches. I am the root and the offspring of David, the bright morning star. The Spirit and the bride say, Come—indeed the bridegroom and the bride, Christ and the Church. Let the one who thirsts come; let the one who wills receive the water of life freely: that is, Baptism.
Testor ergo omnem audientem sermones prophetiæ libri hujus: Si quis apposuerit ad ea, apponat super eum Deus plagas scriptas in hoc libro: et si quis dempserit de sermonibus prophetice hujus, demct Deus partem ejus a ligno vita: et ex civitate Sancta; scripta in libro. Hoc dicit qni testificatur hæc propter falsatores sanctarum Seripturarum; non propter eos qni simpliciter quod sentiunt, dicunt. Etiam venio cito: mons altus, in quo sanctus Joannes ascendisse se dixit, spiritus inteiligitur. In civitate Jerusalem, quam se ibi vidissc dixit, Ecclesia significata est. Qnod in Evangelio ipse Dominus ostendit, quando dixit, Non potest civiias abscondi supra montem posita (Matth. v, 14). Quod autem dicit, labere cam lumen similc lapidi pretiosissimo; in illo lapide Christi claritas demonstratur. In duodccim portis et in duodecim angelis, Apostoli intelliguntur et Palriarch;e, secundum illud, Superædificati super fundamentum Apostolorum et Prophetarum: et quia civitas quæ desciibitur, Ecclesia est toto orhc diffusa, ideo per quatuor partes ejus propter Trinitatis mysterium ternæ portæ esse dicuntur. In arundine aurea, homincs Ecclesiæ ostendit, fragili quidem carne, sed aurea fide fundatos, propter illud Apostoli: Habentes thesaurum istum in vasis fictilibus. Qnod dicit civitatem auream, aram auream, et phialas aureas: Ecclesia est propter fidem rectam.
I testify therefore to everyone who hears the words of the prophecy of this book: If anyone adds to them, may God add upon him the plagues written in this book; and if anyone takes away from the words of this prophecy, may God take away his part from the tree of life and from the holy city, which are written in this book. He says this who testifies these things, on account of the falsifiers of the holy Scriptures, not on account of those who simply say what they think. Also, I am coming quickly: the high mountain, upon which Saint John said that he had ascended, is understood as the Spirit. In the city of Jerusalem, which he said he had seen there, the Church is signified. This the Lord himself shows in the Gospel, when he said, A city cannot be hidden that is set upon a mountain (Matt. 5:14). But what he says, its light was like the most precious stone, in that stone the brightness of Christ is demonstrated. In the twelve gates and in the twelve angels, the Apostles and the Patriarchs are understood, according to that saying, Built upon the foundation of the Apostles and Prophets; and because the city that is described is the Church spread throughout the whole world, therefore through its four parts, on account of the mystery of the Trinity, the gates are said to be three. In the golden reed, he shows the men of the Church, founded indeed on fragile flesh, but on golden faith, on account of that saying of the Apostle: Having this treasure in vessels of clay. What he says, the golden city, the golden altar, and the golden bowls: it is the Church, on account of right faith.
In vitro autem puritas fidei ipsius significata est. Quod autem nomina diversarum gemmarum in fundamentis nominarc voluit; dona diversarum gratiarum, quæ Apostolis dala sunt, demonstravit. In illis autem margaritis Apostolos designavit, qui ideo portæ dicuntur, quia per doctrinam suam æternæ vita; januam pandunt. Quod autem dicit, Quia templum non vidi in ea, quia Dominus omnipotens temptum ejus est, et Agnus; hoc ideo, qnia DCIIS est in Ecclesia, et Ecclesia in Deo. Quod vero dicit, Quia civitas non indiget sole neque luna; hoc ideo, quia non visibili solc Ecclesia, sed Christi æterno lumine inter tenebras mundi istius spiritualiter illuminatur, sicut ipse dicit, Ego sum lumen mundi. Reges terræ, lilios Dci, id est, Christianos intelligi voluit. In numine aquæ, sicut crystallum, fontem Baptismi in medio Ecclesiæ venientem a Dcoet Christo. Quod autem dixit, Lignum juxta fluvium duodecies per singulos menses dare fructum; crox intelligitur, qua; per totum mundum non solutu omnibus mensibus, sed etiam omnibus dicbus, in his qui baptizantur. exhibet fructum Dco. Quod autem dicit, Dominus Deus illuminabit (llos, et regnabunt in sæcula sæculorum; omnia ista a Domini passione caeperunt. Quod vero in superiori partc libri dixit, Signa quæ locuta sunt septem tonitrua; propter eos dixit, de quibus ait: Ut sordidus sordescat adhuc, et qui injustus est injusta faciat adhuc.
In the glass, however, the purity of faith itself is signified. But that he willed to name the names of various gems in the foundations, he showed the gifts of various graces which were given to the Apostles. By those pearls, moreover, he designated the Apostles, who are therefore called gates because through their teaching they open the door of eternal life. But that he says, "Because I did not see a temple in it, because the Lord Almighty is its temple, and the Lamb," this is for this reason, because God is in the Church, and the Church in God. But that he says, "Because the city does not need the sun or the moon," this is for this reason, because the Church is illuminated spiritually, not by the visible sun, but by the eternal light of Christ, amid the darkness of this world, just as he himself says, "I am the light of the world." By the kings of the earth, he willed the sons of God, that is, Christians, to be understood. By the river of water, like crystal, he signifies the fountain of Baptism coming from God and Christ in the midst of the Church. But that he said, "The tree beside the river gives fruit twelve times, through each month," the cross is understood, which throughout the whole world not only in all months, but also in all days, in those who are baptized, exhibits fruit to God. But that he says, "The Lord God will illuminate them, and they shall reign for ever and ever," all these things began from the Lord's passion. But that he said in the earlier part of the book, "The signs which the seven thunders spoke," he said this on account of those of whom he says: "Let the filthy be filthy still, and let the unjust do unjust things still.
Illud autem quod ait, Ne signaveris verba prophetiæ; propter sanctos et justos intelligi voluit. Ac sic Scripturæ divinæ onmibus superbis, ct plus mundum quam Deum arantibus signatæ sunt, humilibus autem et Deum timentibus apertæ. Et quia sic concludit Apocalypsis Joannis evangelistiæ, ut dicat, Ecce venio. cito; oremus ut secundum suam promissionem Dominus Jesus Christus ad nus venire. et per suam misericordiam de carcere nos mundi istius liberare, et ad suam heatitudinem pro sua pictate perducere dignetur: qui cum Patre et Spiritu sancto vivit ct regnat in sæcula sæculorum. Amen.
But that which he says, Do not seal the words of the prophecy, he willed to be understood on account of the saints and the just. And so the divine Scriptures are sealed to all the proud and to those who love the world more than God, but open to the humble and to those who fear God. And because the Apocalypse of John the evangelist concludes thus, so as to say, Behold, I come quickly, let us pray that the Lord Jesus Christ may come to us according to his promise, and through his mercy deign to free us from the prison of this world and to lead us to his blessedness according to his loving-kindness: who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.