Abiit ad principes: Postquam exiit, Satanas in eum intravit. Hic nox nocti indicat scientiam. Unumquodque animal ad simile sibi jungitur. Maria currit ad apostolos, ut dies diei eructet verbum: Et Judas ad Judaeos, ut nox nocti indicet scientiam. Promittunt pecuniam, amittunt vi'am'; quam ipse recepit, cum vitam amisit. Quaerebat opportunitatem. Opportunitas doli numquam invenitur, ut non vindicetur hic aut illic. Promittit se tradere, ut magister ejus diabolus ante dicebat: Tibi dabo potestatem hanc universam. Et primo die azymorum, quae cum amaritudine manducantur: azyma nobis est redemptio nostra, amaritudo vero, passio Domini. Dicunt discipuli: Quo vis eamus? Ut cum voluntate Dei dirigamus gressus nostros. Dominus indicat cum quo manducet pascha: et more suo mittit duos, quod supra exposuimus. Et dicit: Ite in civitatem, et reliqua. Civitas, est Ecclesia, quae muro fidei cingitur. Homo occurrens, populus primitivus est. Amphora aquae lex littere est. Sequimini eum, qui ducit in altum, ubi est refectio Christi? Unde Raab exploratoribus mandat, ut non irent per ima, sed per excelsa pergerent. Cœnaculum grande Ecclesia magna est: in qua narratur nomen Domini, strata varietate virtutum et linguarum, ut est illud: Circumamicta varietate in qua paratur Domino pascha. Dominus domus, Petrus apostolus est. Cui Dominus domum suam credidit, ut sit una fides sub uno pastore.
He went to the chief priests: after he went out, Satan entered into him. Here night points out knowledge to night. Each animal is joined to its like. Mary runs to the apostles, so that day may pour forth speech to day: and Judas to the Jews, so that night may point out knowledge to night. They promise money, they lose life; which he himself received, when he lost life. He was seeking an opportunity. An opportunity for deceit is never found, so that it is not avenged here or there. He promises to hand him over, as his master the devil was saying beforehand: I will give you all this power. And on the first day of unleavened bread, which is eaten with bitterness: the unleavened bread is our redemption, but the bitterness is the passion of the Lord. The disciples say: Where do you want us to go? So that we may direct our steps with the will of God. The Lord indicates with whom he is to eat the passover: and according to his custom he sends two, as we explained above. And he says: Go into the city, and the rest. The city is the Church, which is encircled by the wall of faith. The man who meets them is the primitive people. The jar of water is the law of the letter. Do you follow him who leads on high, where the refreshment of Christ is? Whence Rahab commands the spies that they should not go through the low places, but should proceed through the high places. The large upper room is the great Church: in which the name of the Lord is proclaimed, spread with a variety of virtues and tongues, as is that passage: Clothed about with variety, in which the passover is prepared for the Lord. The master of the house is the apostle Peter. To him the Lord entrusted his house, so that there may be one faith under one shepherd.
Vespere autem facto, venit cum duodecim, et discumbentibus eis, et manducantibus, ait Jetus: Anien dico vobis, quia unus ex vobis tradet me, qui manducat mecum. At illi cæperunt contristari, et dicere ei sigillatim: Numquid ego? Qui ait illis: Unus ex duodecim, qui intingit mecum in catino. Et filius quidem hominis vadit sicut scriptum est de eo: Væ autem homini illi, per quem filius hominis tradetur. Bonum erat ei si natus non fuisset homo ille. Et manducantibus illis, accepit Jesua panem, et benedicens, fregit, et dedit eis, et ait: Sumite, hoc est corpus meum. Vespera diei, vesperam indicat mundi. Circa undecimam. namque horam veniunt novissimi, qui primi denarium vitae accipiunt aeternae: quia ante crucem Abraham crat in inferno, et post crucem latro in paradiso. Manducantibus autem eis ait: Unus ex vobis me tradet, et qui manducat mecum panem. Quia dum falsitas arguitur, nihilominus veritas comprobatur, ut impleretur, quod dicitur: Qui edebat panes meos, magniiicabat super me supplantationem. Omnes tanguntur, ut fiat harmonia in cithara: omnes nervi bene suspensi, consona voce respondent: Numquid ego sum, Domine? Unus remissus, et pecuniæ amore affectus, dixit: Numquid ego sum, Rabbi? Et dicit illis: Unus de duodecim. Separat lupus seorsum ovem, quam capit. Ovis, quae de ovili egreditur, lupi patet morsibus. Filius hominis vadit: sed vae homini per quem tradetur.
When evening had come, he arrived with the twelve, and as they were reclining and eating, Jesus said: Amen I say to you, that one of you will betray me, one who eats with me. And they began to be grieved and to say to him one by one: Is it I? He said to them: One of the twelve, who dips with me in the dish. And indeed the Son of Man goes as it is written of him: but woe to that man through whom the Son of Man is betrayed. It would have been good for him if that man had not been born. And as they were eating, Jesus took bread, and blessing it, broke it, and gave it to them, and said: Take, this is my body. The evening of the day indicates the evening of the world. For around the eleventh hour the last come, who first receive the denarius of eternal life: because before the cross Abraham was in hell, and after the cross the thief in paradise. But as they were eating he said: One of you will betray me, even he who eats bread with me. Because while falsehood is exposed, truth is nonetheless proven, so that what is said might be fulfilled: He who ate my bread magnified his supplanting against me. All are touched, so that there may be harmony on the lyre: all the strings well strung answer with a consonant voice: Is it I, Lord? One, slackened and affected by love of money, said: Is it I, Rabbi? And he says to them: One of the twelve. The wolf separates the sheep apart, which he seizes. The sheep that goes out from the fold lies open to the bites of the wolf. The Son of Man goes: but woe to the man through whom he is betrayed.
Multi bonum, ut Judas, faciunl, sed omnino illis non proficit. Bonum erat ei si non esset natus: intimo latens utero materno, melius est non esse, quam ad tormenta esse. Accepit Jesus panem, et benedicens fregit, transOgurans corpus suum in panem, quod est Ecclesia praesens, quae accipitur in fide, benedicitur in numero, frangitur in passionibus, datur in exemplis, sumitur in doctrinis: formans sanguinem suam in calicem, vino et aqua mixtum, ut alio purgemur a culpis, alio redimamur a poenis. Sanguine namque agni servantur domus a percussione angeli: et aqua maris Rubri exstinguuntur inimici, quae sunt mysteria Ecclesiae Christi.
Et accepto calice gratias agens, dedit eis. Gratia, non meritis salvati sumus a Deo.
Et biberunt ex illo omnes. Et ait illis: Hic eat sangui: meus nodi Testamenti, qui pro multis effundetur. Amen dico vobis, quod jam. Ebrietas felix, satietas salutaris: quae quanto copiosius sumitur, tanto majorem sobrietatem mentibus donare dignatur. Et Judas bibit, sed non saturatur, nec sitim exstinguit ignis aeterni, quia indigne sumit mysteria Christi. Hic macula in luna ostenditur: quae numquam deletur. Luna Ecclesiae merito comparatur, quae non habet splendorem: sed a sole certis modis suscipit lumen, id eSI, a Christo, qui permanet in aeternum.
Many do good, like Judas, but it profits them not at all. It would have been good for him if he had not been born: hidden in the innermost womb of his mother, it is better not to exist than to exist for torments. Jesus took bread, and blessing it broke it, transforming his body into bread, which is the Church present, which is received in faith, blessed in number, broken in sufferings, given in examples, taken in teachings; forming his blood in the cup, mixed with wine and water, that by the one we may be cleansed from faults, by the other redeemed from punishments. For by the blood of the lamb the houses are preserved from the stroke of the angel: and by the water of the Red Sea the enemies are extinguished, which are the mysteries of the Church of Christ.
And taking the cup, giving thanks, he gave it to them. By grace, not by merits, we are saved by God.
And they all drank from it. And he said to them: This is my blood of the new Testament, which will be poured out for many. Amen I say to you, that now. A blessed drunkenness, a saving satiety: which, the more abundantly it is taken, the more it deigns to grant greater sobriety to minds. And Judas drank, but is not satisfied, nor does he extinguish the thirst of eternal fire, because he unworthily takes the mysteries of Christ. Here a spot is shown in the moon: which is never erased. The moon is rightly compared to the Church, which has no splendor of its own: but from the sun in certain ways receives light, that is, from Christ, who remains forever.
Sunt enim in Ecclesia quos sacrificium nullum emundat, sed eos cogitatio insipiens perducit ad culpas: qui se coenosae crudelitatis fetohbus miscuerunt. Sanguis enim novi Testamenti, gui pro multis effundetur, non omnes emendat.
Non bibam de genimine vitis, usque in illum diem cum illud bibam novum in regno Dei. Nic mutat tantum sacrificium, sed non mutat tempus: ut nos numquam coenam Domini, ante quartam decimam lunam faciamus. Qui facit in quarta decima resurrectionem: in undecima luna caenam Domini facit: quod numquam inventum est, nec in veteri Testamento, nec in novo.
Et hymno dicto. Id est, laude Domini: ut est in psalmo: et laudabunt Dominum, qui requirunt eum, et manducaverunt eum, et adoraverunt omnes pingues terrae.
Exierunt in montem Olivarum. Et ait eis Jesus: Omnes scandalizabimini in me in nocte ista: quia scriptum eat: Percutiam pastorem, et dispergentur oves. Sed postquam resurrexero, præcedam vos in Galilæam. In monte OliveLi Jesus tenetur, et inde ad coelos asceudit: ut nos sciamus, quia inde ascendimus ad cœlos, unde vigilamus, et oramus, et ligamur, nec repugnamus in terra. Omnes vos scandalum patiemini. Omnes cadunt, sed non omnes jacent. Numquid qui dormit non adjiciet, ut resurgat? Carnale est cadere? sed diabolicum jacere. Scriptum est: Percute pastorem. Propheta Zacharias postulat passionem Domini.
For there are those in the Church whom no sacrifice cleanses, but a foolish thought leads them into faults: they have mingled themselves with the foul stench of filthy cruelty. For the blood of the new Testament, which will be poured out for many, does not amend all.
I will not drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. Here he changes only the sacrifice, but does not change the time: so that we should never celebrate the Lord's supper before the fourteenth moon. He who makes the resurrection on the fourteenth: on the eleventh moon he makes the Lord's supper: which was never found, neither in the old Testament nor in the new.
And when a hymn had been sung. That is, the praise of the Lord: as it is in the psalm: and they shall praise the Lord who seek him, and they ate him, and all the fat ones of the earth adored him.
They went out to the mount of Olives. And Jesus said to them: All of you will be scandalized in me this night: because it is written: I will strike the shepherd, and the sheep will be scattered. But after I have risen, I will go before you into Galilee. On the mount of Olives Jesus is seized, and from there he ascends to the heavens: so that we may know that we ascend to the heavens from that place where we keep watch, and pray, and are bound, and do not resist on earth. All of you will suffer scandal. All fall, but not all lie down. Does he who sleeps not add, that he may rise? Is it carnal to fall? but diabolical to lie down. It is written: Strike the shepherd. The prophet Zechariah demands the passion of the Lord.
Pater respondet: Percutiam pastorem, precibus sanctorum infernalium. Filius a patre mittitur et percutitur, id est, incarnatur, et patitur. Disperguntur oves, pastore capto: resurrectio promittitur, ut spes non exstinguatur.
Petrus autem ait illi: Etsi omnes scandalizati fuerint, aed non ego. Et ait illi Jeus: Amen dico tibi, quia tu hodie in hac noctc. Et avis sine pennis altum volare nititur: sed corpus aggravat animam: ut timore humanae mortis, timor Domini superetur, vel vincatur.
Priusquam bia gallus vocem dederit, ter me es negaturus. At ille amplius loquebatur: Et si oportuerit me commori tibi, non te negabo. Similiter autem, et omnes dicebant. Et veniunt in prædium, cui nomen Gethsemani: Et ait discipulis suis. Gallus cantat, Petrus negat ter. Gallus lucis nuntius quis est, nisi Spiritus sanctus? cujus voce in prophetis, et apostolis nos de terna abnegatione, qua Deum negavimus nosse, voce ancillarum exterriti, excitamur ad amarissimos post lapsum fletus: qui male cogitavimus de Deo, et male locuti sumus ad proximos: et male fecimus ad nosmetipsos. Et venit in praedium Gethsemani, id est, vallis pinguedinum: ubi tauri pingues obsederunt eum, et vituli multi circumdederunt eum.
The Father answers: I will strike the shepherd, by the prayers of the saints below. The Son is sent by the Father and is struck, that is, is incarnate and suffers. The sheep are scattered, the shepherd taken: the resurrection is promised, so that hope may not be extinguished.
But Peter said to him: Even if all are scandalized, yet not I. And Jesus said to him: Amen I say to you, that you today in this night. And the bird without feathers strives to fly on high: but the body weighs down the soul: so that by the fear of human death, the fear of the Lord may be overcome, or conquered.
Before the rooster gives its voice, you will deny me three times. But he spoke all the more: And if it should be necessary for me to die with you, I will not deny you. And likewise all were saying. And they come into the estate whose name is Gethsemane: And he said to his disciples. The rooster crows, Peter denies three times. Who is the rooster, the messenger of light, if not the Holy Spirit? By whose voice in the prophets and apostles we, terrified by the voice of maidservants at the threefold denial by which we denied that we knew God, are roused to the most bitter weeping after our fall: we who have thought evil of God, and spoken evil to our neighbors, and done evil to ourselves. And he came into the estate of Gethsemane, that is, the valley of fatnesses: where the fat bulls have besieged him, and many calves have surrounded him.
Sedete hic donec orem. Et assumit Petrum, et Jacobum, et Joannem secum. Separatur in oratione, qui separatur in passione: quia ille orat, illi dormiunt pinguedine cordis oppressi.
Et cæpit pavere et tædere. Et ait illis: Tristis est anima mea usque ad mortem: Sustinete hic et vigilate. Et cum processisset paululum, procidit super terram; et orabat, ut si fieri posset, transiret ab eo hora, et dixit: Abba, Pater. Pavere et tristificari [docemur ante judicium mortis, qui non possumus per nos dicere nisi per illum: Venit princeps mundi hujus, et in me non habet quidquam. Et dixit: Abba, Pater. Hebraice et Graece loquitur, quia uon est distinctio Judaei et Graeci.
Omnia tibi possibilia sunt, transfer calicem hunc a me: sed non quod ego volo, aed quod tu. Et venit, et invenit eoa dormientes, et ait Petro: Simon, dormis9 non potuisti una hora vigilare? Usque in finem non cessat nos docere patribus obedire: et voluntatem eorum voluntati nostrae praeponere. Invenit eos dormientes. Sicut dormiunt mente, sic et corpore.
Sit here until I pray. And he takes Peter, and James, and John with him. He is set apart in prayer who is set apart in passion: because he prays, they sleep, weighed down by the fatness of the heart.
And he began to be afraid and to be weary. And he says to them: My soul is sorrowful even unto death: wait here and watch. And when he had gone forward a little, he fell upon the ground; and he prayed that, if it were possible, the hour might pass from him, and he said: Abba, Father. We are taught to fear and to be saddened before the judgment of death, who cannot say through ourselves except through him: The prince of this world has come, and he has nothing in me. And he said: Abba, Father. He speaks in Hebrew and in Greek, because there is no distinction between Jew and Greek.
All things are possible to you, take this cup from me: but not what I will, but what you will. And he came, and found them sleeping, and said to Peter: Simon, are you sleeping? Could you not watch one hour? Even to the end he does not cease to teach us to obey our fathers: and to place their will before our own will. He found them sleeping. As they sleep in mind, so also in body.
Vigilate et orate, ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma. Et iterum abiens, oravit eumdem sermonem dicens. Et reversus denuo invenit eoa dormientes. Erant enim oculi eorum gravati, et ignorabant quid responderent ei. Et venit tertio, et ait illis: Dormite jam, et requiescite. Sufficit. Venit hora, ecce filius hominis tradetur in manus peccatorum. Surgite, eamus. Ecce qui me tradet prope eat. Et adhuc eo loquente, venit Judas Iscariotis, unus de duodecim, et cum eo turba multa, cum gladiis et lignis, a summis sacerdotibus et scribis, et senioribus. Dederat autem traditor ejus signum eia, dicens: Quemcumque osculatus fuero, ipse est, tenete eum, et ducite caute. Et cum venisset, statim accedens ad eum, ait: Ave, Rabbi, et osculatus eat eum. At illi manus injecerunt in Jesum, et tenuerunt eum. Unus autem quidam de circumstantibus educens gladium, percussit servum summi sacerdotis, ei amputavit illi auriculam. Et respondens Jesus, ait illis; Tamquam ad latronem existis cum gladiis et lignis comprehendere me: quotidie eram apud vos in templo docens, et non me tenuistis. Sed ut impleantur Scripturæ. In tentationem intrat, qui orare negligit. Ter discipuli dormiunt, et ter Dominus orans suscitat. Terna dormitatio, tres mortuos quos Dominus suscitavit significat. Primum, in domo: Secundum, ad sepulcrum: Tertium, de sepulcro.
Watch and pray, that you enter not into temptation. The spirit indeed is willing, but the flesh is weak. And going away again, he prayed, saying the same words. And returning again, he found them sleeping. For their eyes were heavy, and they did not know what to answer him. And he came the third time, and said to them: Sleep now, and rest. It is enough. The hour has come; behold, the Son of Man is betrayed into the hands of sinners. Rise, let us go. Behold, he who betrays me is at hand. And while he was still speaking, Judas Iscariot, one of the twelve, came, and with him a great crowd, with swords and staves, from the chief priests and the scribes and the elders. Now his betrayer had given them a sign, saying: Whomever I shall have kissed, he it is; hold him, and lead him away carefully. And when he had come, immediately approaching him, he said: Hail, Rabbi, and he kissed him. But they laid hands on Jesus, and held him. And a certain one of those standing by, drawing his sword, struck the servant of the chief priest, and cut off his ear. And Jesus answering, said to them: You have come out as against a robber, with swords and staves, to seize me: daily I was with you in the temple teaching, and you did not hold me. But that the Scriptures may be fulfilled. He enters into temptation who neglects to pray. Three times the disciples sleep, and three times the Lord, praying, rouses them. The threefold sleeping signifies the three dead whom the Lord raised: the first, in the house; the second, at the tomb; the third, from the tomb.
Terna vigilia Domini, tres ' personas habere nos in orando docet, et de praeterhis, et futuris, et de præsentibus veniam rogare. Venit Judas cum gladiis et lignis. Incumbit virtuti saeculi, qui desperat de adjutorio Dei. Dat signum osculi cum veneno doli: sicut Cain obtulit sacrificium subdolum et reprobatum. Unde vinum cum aceto in cruce ponunt. Et tenuerunt Jesum. Hic adest Joseph vinctus, venditus a fratribus: et ferrum pertransivit animam ejus. Unus educens gladium, amputavit auriculam servi. Prædicatio Petri auditum a Judaeis abscidit regni Dei.
Tunc discipuli ejus relinquentes eum, omnes fugerunt. Tunc adimpletum est quod dicitur: Elongasti a me amicum et proximum, et notos meos a miseria.
Adolescens autem quidam sequebatur eum, amiclu, sindone super nudo, et tenuerunt tum. At ille rejecta sindone, nudus profugit ab eia. Et adduxerunt Jesum ad summum sacerdotem, et convenerunt omnes sacerdotes et scriba, et seniores. Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis, et sedebat cum ministris ad ignem, et calefaciebat se. Summi vero sacerdotes, et omne concilium quærebant adversus Jesum testimonium, ut eum morti traderent: nec inveniebant. Multi autem falsum testimonium dicebant adversus eum: et convenientia testimonia non erant. Hoc proprie Marcus. Sieut Joseph, relicto pallio, nudus de manibus impudicae dominae effugit.
By the Lord's threefold watch, he teaches us that in praying we have three persons—asking pardon for things past, future, and present. Judas comes with swords and staves. He who despairs of God's help leans on the power of the world. He gives the sign of a kiss with the poison of treachery, just as Cain offered a deceitful and rejected sacrifice. Hence on the cross they put wine with vinegar. And they laid hold of Jesus. Here Joseph is present, bound, sold by his brothers, and the iron passed through his soul. One, drawing a sword, cut off the servant's ear. Peter's preaching cut off from the Jews the hearing of the kingdom of God.
Then his disciples, leaving him, all fled. Then was fulfilled what is said: You have put far from me friend and neighbor, and my acquaintances from misery.
And a certain young man was following him, clothed in a linen cloth over his naked body, and they laid hold of him. But he, throwing off the linen cloth, fled from them naked. And they brought Jesus to the high priest, and all the priests and scribes and elders assembled. But Peter followed him from afar, even into the courtyard of the high priest, and sat with the servants at the fire and warmed himself. But the high priests and the whole council were seeking testimony against Jesus, to hand him over to death, and they found none. Many, however, were bearing false testimony against him, and their testimonies did not agree. This is characteristic of Mark. Like Joseph, who left his cloak behind, he fled naked from the hands of the shameless mistress.
Qui autem vult effugere manus iniquorum, relinquens mente, quae mundi sunt, fugiat post Jesum. Et convenerunt sacerdotes et scribae. Tunc fit congregatio taurorum in vaccis populorum.,Petrus a longe sequebatur. Vir duplex animo, inconstans est in omnibus viis suis. Timor retrahit, charitas trahit. In atrio cum ministris calefacit se ad ignem. Atrium sacerdotis, est saecularis circuitus: ministri, daemonia sunt. Ignis, desiderium carnale, cum quibus qui manet, Here peccata non potest. Summi sacerdotes quaerebant falsum testimonium adversus Jesum, mentita est iniquitas sibi: ut regina adversus Joseph: et sacerdotes adversus Susannam: sed ignis sine materia deficit. Et convenientia testimonia non erant. Quod variatur, incertum habetur.
- Et quidam surgentes, falsum testimonium ferebant adversus eum, dicentes: Quoniam nos audivimus eum dicentem: Ego dissolvam templum hoc manufactum, et post triduum aliud non manufactum ædificabo. Et non erat conveniens testimonium illorum. Et exsurgena summus sacerdos in medium, interrogavit Jesum, dicens: Non respondes quidquam ad ea quæ tibi ob. jiciuntur ab his? Ille autem tacebat, et nihil respondit. Rursum summus sacerdos interrogabat eum, et dicil ei. Moris est hæreticorum, umbram de veritate trahere. Non illo dixit, quod illi dicunt: sed simile verbum de templo corporis sui, quod post triduum resuscitavit.
But whoever wishes to escape the hands of the wicked, let him forsake in his mind the things that are of the world, and flee after Jesus. And the priests and the scribes gathered together. Then is made the gathering of bulls among the fat cows of the peoples. Peter was following from afar. A man double-minded is inconstant in all his ways. Fear holds him back, charity draws him on. In the courtyard with the servants he warms himself at the fire. The courtyard of the priest is the worldly circuit; the servants are demons. The fire is carnal desire, and he who remains with these cannot be without sin. The high priests were seeking false testimony against Jesus; iniquity has lied to itself: as the queen against Joseph, and the priests against Susanna; but fire without fuel fails. And their testimonies were not in agreement. For what varies is held to be uncertain.
- And some rose up and were bearing false testimony against him, saying: For we have heard him saying: I will destroy this temple made with hands, and after three days I will build another not made with hands. And their testimony was not in agreement. And the high priest rose up in the midst and questioned Jesus, saying: Do you answer nothing to these things that are being brought against you by them? But he was silent and answered nothing. Again the high priest questioned him and said to him. It is the custom of heretics to draw a shadow from the truth. He did not say what they say, but a similar word about the temple of his body, which he raised up after three days.
Exsurgens summus saeerdos interrogat desum: Ille autem tacebat. Ipse Deus et Salvator noster, qui mundo salutem cenLulit, et humano generi sua pietate subvenit: sicut ovis ad occisionem sine voce ducitur: et obmutuit et siluit a loRis. Taciturnius Christi apologiam Adæ absolvit.
Tu es Christus Filius Dei benedicti? Quem exspectabant de longe, in prope nOn vident. Sicut Isaac caligantibus oculis, Jacob sub manibus non agnoscit, sed longe de eo futura canit.
Jesus autem dixit illi: Ego sum. Ut inexcusabiles sint.
Et videbitis filium bominis. Sacerdos interrogat filium Dei, Jesus autem respondit filium bominis: ut hic intelligamus Dei filium eamdem esse et filium bomniis: et ne quatemitatem facianmus in Trinitate, sed bomo in Deo, et Deus ini hominenecesse sit.
Sedentem a dextris virtutis, id est, in vita regnantem sempiterna, et virtute divina.
The high priest rises and interrogates him: But he was silent. Our very God and Savior, who brought salvation to the world and came to the aid of the human race in his loving-kindness, is led like a sheep to the slaughter without a voice; and he fell silent and kept quiet from his lips. The silence of Christ more effectively pleaded Adam's defense.
Are you the Christ, the Son of the Blessed One? Him whom they awaited from afar, they do not recognize when he is near. As Isaac, with dimmed eyes, does not recognize Jacob under his hands, but prophesies from afar what will be concerning him.
But Jesus said to him: I am. So that they may be without excuse.
And you shall see the son of man. The priest interrogates the Son of God, but Jesus answered as the son of man: so that here we may understand the Son of God to be the same also as the son of man; and lest we make a quaternity in the Trinity, but it is necessary that man be in God, and God in man.
Sitting at the right hand of power, that is, reigning in eternal life, and in divine power.
Et venientem eum nubibus cæli. In nube ascendit, emn REbe veniet, id est, in corpore suo solo, quod sumpsit a virgine ascendit: et cvm multiformi Ecclesia, quae est corpus ipsius, et plenitudo ejus, ad udicium venturos est: sicut dicit seeundom Matthæum: Com antem venerit filius hominiJ, et omnes angeli com eo, et reliqua.
Summus autem sacerdos scindens vestimentæ sua, ait: Quid adhuc desideramus testes: audistis blasphetiam. Quid vobis videtur? Qui omnes condemnarerunt eum esse ream mortis. Et cæperunt quidam conspuere in eum, et velare faciem ejus, et colaphis eum credere et dicere ei-: Prophetiza. Et ministri alapis eum cædebant. Hoc est ephod: in quo habebant honorem, Judaei amiserunt. Nic adest Samueł scisso pallio de manibus Saul in regno. Milites gentiles non scindunt tunicam Christi: sacerdotes vero scindunt dignitatem sacerdotii sui. Et condemnat enm reum esse mortis. Quo reatu suo, reatum nostrum solveret: et velamine faciei suæ, velamen cordium nostrorum auferret, et Sputaminibus susceptis, faciem animæ nosrtæ Invaret: et colaphis, quibus in caput percussus est, caput humani generis (quod est Adam) sanaret. Et alapis quibus expalmatus est, maxima laus ejus, nostris manibus et labiis plauderet: unde, Omnes gentes plaudite manibus.
And him coming with the clouds of heaven. He ascended in a cloud, and he will come in the same manner, that is, in his own body alone, which he took from the virgin he ascended; and with the multiform Church, which is his body and his fullness, he will come to judgment: as he says according to Matthew: But when the Son of Man shall come, and all the angels with him, and the rest.
But the high priest, tearing his garments, said: What further need have we of witnesses? You have heard the blasphemy. What does it seem to you? They all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to strike him with blows and to say to him: Prophesy. And the servants struck him with slaps. This is the ephod: in which the Jews had their honor, they have lost it. Here Samuel is present with his cloak torn from the hands of Saul in the kingdom. The gentile soldiers do not tear the tunic of Christ: but the priests tear the dignity of their priesthood. And he condemns him to be guilty of death. By which condemnation of his own, he would dissolve our condemnation: and by the covering of his face, he would take away the covering of our hearts, and having received spittings, he would aid the face of our soul: and by the blows, with which he was struck on the head, he would heal the head of the human race (which is Adam). And by the slaps with which he was buffeted, his greatest praise would applaud with our hands and lips: whence, All nations, clap your hands.
Et cruce sua, cruciatam nostrum solveret: et morte sua, mortem nostram necaret: cum forma serpentis serpentem necat, quia serpente de virga facto alii absorbentur serpentes. Unde per prophetam ipse dicit: Ero mors tua, o mors, et morsus tuus, o inferne. Opprobria ejus nostrum abstulere opprobrium. Vincula ejus nos liberos fecerunt. Corona spinea capitis ejus, diadema regni adepti sumus. Vulneribus ejus sumus sanati. Sepultura ejus resur\ gtmus. Descensione ejus ad inferos, nos ascendimus ad cœlos. Hic invenitur mel ia ore leonis mortui. Hæc omnia prævidens propheta ait: Quid retribuam Domino pro omnibus, quæ retribuit mihi?
El cum esset Pelrus in atrio deorsum, venit una ex ancillis summi sacerdotis, et cum vidisset Petrum calefacientem se, aspiciens illum, ait: Et tu cum Jesu Nazareno eras? At ille negavit, dicens Neque scioneque novi, quid dicas. Et exiit foras ante atrium, eL gallus cantavit. Rursum autem cum vidisset illum ancilla, capit dicere circumstantibus: quia hic ex ilio est. At ille iterum negavit. Ei post pusillum rursus gui astabant, dicebant Petro: Vere, ex illis es: nam ei Galilæus es. Ille autem cxpit anathematizareT et jurare, quia uescio hominem istum, quem dicitis; et stalim gallus iterum cantavit. Et recordatus eat Petrus verbi quod dixerat ei Jesus; priusquam gallus cantet bis, ter me negabis: et cæpit flere.
And by his cross he loosed our torture, and by his death he put our death to death, when in the form of a serpent he kills the serpent, because from the serpent made from a rod other serpents are swallowed up. Hence through the prophet he himself says: I will be your death, O death, and your sting, O hell. His reproaches took away our reproach. His bonds made us free. By the thorny crown of his head we obtained the diadem of the kingdom. By his wounds we are healed. By his burial we rise again. By his descent to hell we ascend to the heavens. Here the honey is found in the mouth of the dead lion. Foreseeing all these things, the prophet says: What shall I render to the Lord for all that he has rendered to me?
And when Peter was in the courtyard below, one of the maidservants of the high priest came, and when she had seen Peter warming himself, looking at him, she said: And you were with Jesus the Nazarene? But he denied it, saying: I neither know nor understand what you are saying. And he went out before the courtyard, and the rooster crowed. Again, when the maidservant had seen him, she began to say to those standing around: This man is one of them. But he denied it again. And after a little while, again those who were standing by said to Peter: Truly, you are one of them, for you are also a Galilean. But he began to curse and to swear that I do not know this man whom you speak of; and immediately the rooster crowed again. And Peter remembered the word that Jesus had said to him: Before the rooster crows twice, you will deny me three times; and he began to weep.
Petrus sine spirilu, voci, ancillæ cessit: cuin spiritu, nec principibus, nec regibus cedit. Prima ancilla, titubatio est: secunda, consensio: tertius vir, actus est. Hæc est trina negatio, quam abluit per fletus verbi Christi recordatio. Tunc nobis gallus cantat, quando prædicatorquisque per pœnitentiam corda nostra ad compunctionem excitat. Tunc incipimus flere, quando ignimur intus per scintillam scientiæ: et foras eximus extra quod fuimus.
CAPUT XV.
Et confestim, mane consilium facientes summi aacerdotes cum senioribus et scribis, et universo concilio: vincientes Jesum, duxerunt. et tradiderunt Pilato. Et interrogavit eum Pilatus: Tu es rex Judæorum? At ille respondens, ait illi: Tu dicis. Et accusabant eum summi sacerdotes in muliis. Pilatus autem rursum interrogavit eum, dicens: Non respondes quidquam? Vide in quantis accusant. Jesus antem amplius nihil tespondit, ita ut miraretur Pilatus. Per diem autem festum solebat dimittere illis unum ex vinctis, quemcumque petissent. Erat autem, qui dicebatur Barabbas: qui cum seditiosis erat vinctus: qui in seditione fecerat homicidium. Et cum ascendisset turba, cæpit rogare sicut semper faciebat illis. Pilatus autem re. spondit eis, et dixit.
Peter without the Spirit yielded to a voice, to a maidservant; with the Spirit, he yields neither to princes nor to kings. The first maidservant is a wavering; the second, consent; the third man, the act. This is the threefold denial, which the remembrance of Christ's word washes away through weeping. Then the rooster crows for us, when each preacher rouses our hearts to compunction through repentance. Then we begin to weep, when we are set on fire within by the spark of knowledge, and we go outside, beyond what we were.
CHAPTER XV.
And immediately, in the morning, the chief priests with the elders and scribes and the whole council took counsel, and binding Jesus, they led him away and delivered him to Pilate. And Pilate asked him: Are you the king of the Jews? But he answered and said to him: You say so. And the chief priests accused him in many things. But Pilate again asked him, saying: Do you answer nothing? See in how many things they accuse you. But Jesus answered nothing more, so that Pilate marveled. Now at the feast day he was accustomed to release to them one of the prisoners, whomever they asked. And there was one called Barabbas, who was bound with the seditious, who in the sedition had committed murder. And when the crowd had come up, they began to ask as he always did for them. But Pilate answered them and said.
IIic adest Samson, id est, sol eorum: quibus occubuit sol in meridie: Dalila, situla interpretatur: quæ est synagoga, quas situlæ more limpidum liquorem non tenet; et quisquilia immunda coltegii. Samson noster maxilla verbi sui innumeras catervas Judaeorum et dæmonum hic sternit: et fontem perennis vitæ sitientibus nobis, id est, corpori suo aperiet. Pontifices concitaverunt turbas, ut peterent Barabbam, et crucifigerent Je. sum. Hic duo hirci adsant: unus id est, admissarius: cum peccato populi in deserto inferni absolutus dimittitur: alter pro peccatis absotutorum, ut agnus occiditur. Pars Domini semper mactatur; pars diaboli, qui est magister eorum, effrenata in tartarum præcipitatur. Subditur.
Vultis dimittam vobis regem Judæorum? Sciebat enim quod per invidiam tradidissent eum summi sacerdotes. Pontifices autem concitaverunt turbam, ut magis Barabbam dimitteret eia. Pilatus autem iterum respondens, ait illis: Quid ergo vultis faciam regi Judæorum? At illi iterum clamaverunt: Crucifige eum. Pilatus vero dicebat illis: Quid enim mali fecit? At illi magis chamabant: Crucifige eum. Pilatus a,,tem, volens populo satisfacere, dimisit illis Barabbam, et tradidit eis Jesum, flagellis cæsum, ut crucifigeretur. Milites autem duxerunt eum intro in atrium præetorii, et convocant totam cohortem, et induunt eum purpura, et imponunt ei, plectentes?
Here Samson is present, that is, the sun of them, for whom the sun set at midday. Dalila is interpreted as a bucket: she is the synagogue, which, in the manner of a bucket, does not hold the clear liquid, and gathers filthy refuse. Our Samson with the jawbone of his word here lays low countless troops of Jews and demons, and will open the fountain of eternal life to us who thirst, that is, to his body. The chief priests stirred up the crowds to ask for Barabbas and to crucify Jesus. Here two goats are present: one, that is, the scapegoat, is sent away absolved with the sin of the people into the desert of hell; the other is slain as a lamb for the sins of those absolved. The Lord's portion is always sacrificed; the devil's portion, who is their master, is hurled unbridled into Tartarus. It is added:
Do you want me to release to you the king of the Jews? For he knew that the chief priests had handed him over out of envy. But the chief priests stirred up the crowd, that he might rather release Barabbas to them. But Pilate, answering again, said to them: What then do you want me to do to the king of the Jews? But they again cried out: Crucify him. But Pilate was saying to them: Why, what evil has he done? But they cried out all the more: Crucify him. But Pilate, wishing to satisfy the people, released Barabbas to them, and handed Jesus over to them, scourged with whips, to be crucified. But the soldiers led him into the courtyard of the praetorium, and they call together the whole cohort, and they put purple on him, and they place on him, weaving?
spineam coronam: et cæperunt salutare eunt, Ave, rex Judæorum et percutiebant caput ejus arundine, et conspuebant eum, et ponentes genua, adorabant eum. Et postquam Ulusei unt ei, exuerunt illum purpura: et induerunt eum restimentis suis. Et educunt illum, ut crucifigerent eum. Multas occasiones dedit Pilatus, liberandi salvatorem. Primo conferens lalronem, deinde inferens, Quid ergo vultis faciam regi Judæorum? CUmque respondissent, crucifigatur: non statima cquievit: sed secundum suggestionem qxoris, quae mandaverat ei, ut Matthæus dixit: Nibil tibi et justoilli: respondit, Quid enim mali fecit? quod dieendo, Jesum absolvit. Milites induunt eum purpura, etc. Vestimentis suis nudatur, id est, Judxis. Purpura induitur, id est, gentili Ecclesia, quæ de scopulis maris est col. lecta. Item ea scandalizante exutus in fine: Judaica rursum induitur plebe. Cum eNim intraverit plenirtudo gentium, tunc omnis Israel salvus erit. Ei adducum. illum, ut crucifigerent eum. Hic educitur Abel in agrum a fratre, at perimatur: Hic adest Isaac cum tignis, et Abraham cum ariete in Sabech hærente. Hic adest Joseph cum fasce gremio somniato, et tunica talari sanguine lita. Hic adest Moyses cum virga, et serpente suspenso in ligno, Hic adest botrus in ligno portatus.
a crown of thorns; and they began to salute him, saying, "Hail, king of the Jews," and they struck his head with a reed, and spat upon him, and bending their knees, they worshiped him. And after they had mocked him, they stripped him of the purple and put his own garments on him. And they lead him out to crucify him. Pilate gave many occasions for releasing the Savior. First, by setting the robber alongside him; then by putting the question, "What then do you wish me to do with the king of the Jews?" And when they answered, "Let him be crucified," he did not immediately rest, but at the suggestion of his wife, who had sent word to him, as Matthew said: "Have nothing to do with that righteous man"; he answered, "Why, what evil has he done?" — by saying which, he absolved Jesus. The soldiers put purple on him, etc. He is stripped of his own garments, that is, of the Jews. He is clothed in purple, that is, in the Gentile Church, which is gathered from the rocks of the sea. Likewise, when that Church is scandalized, he is stripped at the end; and he is clothed again in the Jewish people. For when the fullness of the Gentiles has come in, then all Israel will be saved. And they lead him out to crucify him. Here Abel is led out into the field by his brother, to be killed; here Isaac is present with the wood, and Abraham with the ram caught in the thicket. Here Joseph is present with the bundle dreamed of in his lap, and the tunic reaching to the ankles smeared with blood. Here Moses is present with the rod, and the serpent hung upon the wood. Here the cluster of grapes is present, carried upon the wood.
Hic adest Elisaeus cum ligno ad quærendam securim, quæ in ima demersa est, et nalayil ad lignum, id est, genus humanum: quod a ligno vetito in infernum cecidit, per lignum crucis Christi, et per baptismum aquae ad paradisum natavit. Hic adest Jonas, de ligno sortis in mare, in ventremque ceti triduo missus.
Et angariaverunt prætereuntem quempiam Simouem Cyrenaeum, venientem de villa, patrem Alexandri et Ruji, ut tolleret crucem ejus. Et perducunt illum in Golgotha locum, quod est interpretatum, Calvariæ locus. Alii per merita patrum suorum commemorantur: alii per merita filiorum suorum. Nic autem Simon, qui crucem in angaria portat, meritis filiorum suorum, qui erant discipuli, commemoratur. Per hoc nos in praesenti vita admonemur, parentes adjuvari per natorum suorum sapientiam, ut populus Judaicus, propter patriarcharum, et prophetarum, et apostolorum merita, semper commemoratur. De amaritudine enin radicis surgit dulcedo olivæ. Unde per Jeremiam ad Judaeam dicitur: Olivam uberem, pulchram, fructiferam, speciosam vocavit Domiuus nomen tuum. Ut tolleret crucem ejus. Dum legerent: maledictus omnis qui pendet in ligno: factus est malediclus, ut tolleret maledictum. Simon qui portat crucem in angaria: ipse est qui laborat pro laude humana. Cogunt eum homines huic labori, quem noa cogit timor et dilectio Dei. Ipsa species crucis, quid est nisi forma quadrata mundi?
Here is Elisha with the wood to seek the axe, which sank into the depths, and nalayil to the wood, that is, the human race: which fell from the forbidden tree into hell, and through the wood of Christ's cross and through the baptism of water swam to paradise. Here is Jonah, sent from the wood of the lot into the sea, and into the belly of the whale for three days.
And they pressed into service a certain passerby, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to carry his cross. And they lead him to the place Golgotha, which is interpreted, the place of Calvary. Some are commemorated for the merits of their fathers; others for the merits of their sons. But this Simon, who carries the cross under compulsion, is commemorated for the merits of his sons, who were disciples. By this we are admonished in the present life that parents are helped by the wisdom of their offspring, as the Jewish people is always commemorated for the merits of the patriarchs, the prophets, and the apostles. For from the bitterness of the root rises the sweetness of the olive. Whence through Jeremiah it is said to Judea: The Lord called your name a rich olive, beautiful, fruitful, comely. To carry his cross. When they read: Cursed is everyone who hangs on the wood: he was made a curse, that he might take away the curse. Simon, who carries the cross under compulsion: he is the one who labors for human praise. Men compel him to this labor, whom the fear and love of God do not compel. What is the very appearance of the cross, if not the square form of the world?
Oriens de vertice fulgens, Arctoo dextra tenet: Auster in leva consistit: Occidens sub plantis Armatur. Unde Apostolus dicit: Ut sciamus, quae sit altitudo, et latitudo, et, longitudo, et prorundum. Aves, quando volant ad æthera, formam crucis assumunt: bomo natans per aquas, vel oraus, forma crucis vehitur. Navis per maria, antenna cruci similata sulflatur. T littera, signum salutis et crucis describitur. Et perducunt eum in Golgotha, quod interpretatur Calvaria. Tradunt Judaei, quando in boc monlis loco immolatus est aries pro Isaac, ut ibi decolletur, id est, Christus a carne sua, carnali videlicet Judæa separetur.
Et dabant ei bibere myrrhatum vinum, et non accepit. Et crucifigentes eum. Hoc aceto succus lethalis pomi abstergitur. Et non accepit, id pro quo patilur. Unde de eo dicitur: Quae non rapui, tunc exsolvebam. Et crucifigunt eum. Hic ligiiur salus in ligno, ligno primo infixa est mors. Lignum primum, lignum scientiæ boni et mali est. Et secundum lignum boni lanium nobis, et vitae lignum est. Extensio manus primae ad lignum, mortem apprehendit: extensio autem secunda:, vitam (quæ perierat) invenit. Ligno hoc vehimur per mare undosum ad terram viventium.
The East, shining from the summit, holds the right side; the South stands on the left; the West is armed beneath the feet. Hence the Apostle says: That we may know what is the height, and breadth, and length, and depth. Birds, when they fly to the ether, assume the form of the cross; a man swimming through the waters, or praying, is borne in the form of the cross. A ship through the seas, its yardarm made like a cross, is sped on. The letter T is described as the sign of salvation and of the cross. And they lead him to Golgotha, which is interpreted Calvaria. The Jews hand down that, when the ram was sacrificed for Isaac in this place of the mountain, he was beheaded there—that is, Christ is separated from his flesh, that is, from carnal Judaea.
And they gave him myrrhed wine to drink, and he did not receive it. And crucifying him. By this vinegar the juice of the deadly fruit is wiped away. And he did not receive it—that for which he suffers. Hence it is said of him: What I did not steal, then I was paying back. And they crucify him. Here salvation is bound to the wood; death was first fixed to the wood. The first wood is the wood of the knowledge of good and evil. And the second wood is for us the wood of good and of life. The stretching out of the first hand to the wood grasped death; but the second stretching out found life, which had perished. On this wood we are carried across the billowing sea to the land of the living.
Diviserunt vestimenta ejus, mittentes sortem super eis: quis quod tolleret. Vestimenta Domini, ejus mandata sunt, quibus tegitur corpus ejus, quod est Ecclesia, quae dividuntur inter milites gentium, ut sint quatuor ordines cum una lide, id est, conjugali et viduati, præpositi et separati: sortiti tunicam indivisam, quae est pax et unitas, inconsutilis in modum annuli regalis.
Erat autem hora tertia, et crucifixerunt eum. Hoc vere et proprie Marcus intulit: nam sexta hora tenebrae suffuderunt terram, ut non quis potuisset movere caput. A tricesimo namque fructu Marcus ascendit ad centesimum, id est, a tertia hora crucis usque ad tertiam resurrectionis post tres dies. Tricesimus fructus, est in cruce: sexagesimus in inferno: centesimus in paradiso.
Et erat titulus causas ejus inscriptus, Rex Judæorum. Quod in titulis prænotatur Psalmorum, in finem ne corrumpas. Et hoc tribus linguis: MALACH JEUDIM:: Rex confitentium. Hæ tres linguae, in crucis titulo conjunctae sunt, ut omnis lingua commemoret perfidiam Judæorum.
They divided his garments, casting lots over them, who should take what. The Lord's garments are his commandments, with which his body, which is the Church, is clothed; these are divided among the soldiers of the nations, so that there may be four orders with one faith, that is, the married and the widowed, the prelates and the separated; they cast lots for the undivided tunic, which is peace and unity, without seam after the manner of a royal ring.
Now it was the third hour, and they crucified him. Mark has added this truly and properly; for at the sixth hour darkness covered the earth, so that no one could move his head. For from the thirtieth fruit Mark ascends to the hundredth, that is, from the third hour of the cross to the third hour of the resurrection after three days. The thirtieth fruit is on the cross; the sixtieth in hell; the hundredth in paradise.
And the title of his cause was inscribed: King of the Jews. This is forenoted in the titles of the Psalms, at the end, lest you corrupt it. And this in three languages: MALACH JEUDIM, that is, King of those who confess. These three languages are joined together in the title of the cross, so that every tongue may recall the perfidy of the Jews.
Et cum eo crucifigunt duos iatrones: unum a dextris, et alium a sinistris ejus. Et impleta est scriptura quat dicit: Et cum, iniquis reputatus est. Et prætereuntes blasphemabant eum, moventes capita sua, et dicentes: Vah, qui destruit templum, et in tribus diebus reædii ficat. Saluum fac teipsum, descendens de cruce. Similiter et summi sacerdotes, illudentes ad alterutrum, cum scribis dicebant: Alios salvos fecit, seipsum non potest salvum facere. Christus rex Israel descendat nunc de cruce, ut videamus et credamus. Et qui cum eo crucifixi erant, conviciabantur ei. Et facta hora sexta, tenebræ factæ sunt per totam terram usque in horam nonam. Cum iniquis veritas deputata: unum reliquit sinistrum, alterum assumit dextrum: sicut in die judicii faciet: ex simili crimine, dissimiles sortiuntur fines. Alter antecedit Petrum in paradisum, alter Judam in infernum. Confessio brevis, vitam acquisivit longam: et blasphemia finita, poena plectitur aeterna. Hic pullus Judae ligatur ad vitem. Hic, id est, pallium tingitur in sanguine uvæ: hic lacerat hædi vineam. Blasphemantes eum, et moventes capita sua. Emiuitur in capita iniquorum mors, quando excitantur vincula inferni, usque ad cervicem, qui est cervix generis humani. Descende de cruce: ne faceret salutem, quam inchoarat. Et viderunt postea resurgentem de sepulcro, quem de crucis descendere non credebant posse patibulo.
And with him they crucify two robbers: one on his right, and the other on his left. And the scripture was fulfilled which says: And he was reckoned with the wicked. And those passing by blasphemed him, shaking their heads and saying: Ah, you who destroy the temple and rebuild it in three days, save yourself, coming down from the cross. Likewise the chief priests also, mocking one another, said with the scribes: He saved others, he cannot save himself. Let Christ, the king of Israel, come down now from the cross, that we may see and believe. And those who were crucified with him reviled him. And when the sixth hour had come, darkness fell over the whole land until the ninth hour. Truth was reckoned with the wicked: one he left on the left, the other he takes to the right, as he will do on the day of judgment: from a like crime, unlike ends are allotted. The one precedes Peter into paradise, the other Judas into hell. A brief confession gained a long life, and blasphemy once ended is punished with eternal penalty. Here the foal of Judah is tied to the vine. Here, that is, the garment is dyed in the blood of the grape: here the vine of the goat is torn. Those blaspheming him and shaking their heads. Death is brought forth upon the heads of the wicked, when the bonds of hell are stirred up, as far as the neck, which is the neck of the human race. Come down from the cross: lest he should accomplish the salvation he had begun. And afterward they saw him rising from the tomb, whom they did not believe could come down from the gibbet of the cross.
Ubi est, Judaei, infidelitas vestra? Adhuc de vivo dicebatis, si rex Israel est, descendat de cruce. Vos ipsos consu!o, vos ipsos judicium peto: quanto mirabilius est, mortuum posse resurgere, quam adhuc vivum de cruce velle descendere! Parva petistis, dum majora provenerint. Sed infidelitas vestra non potuit sanari signis multo fortioribus, quam petistis. Hic omnes declinaverunt, simul inutiles facti sunt. Facta hora sexta, tenebrae factae sunt per totam terram. Hic adest Noe, inebriatus ac nudatas, coelo et terra pallio tenebroso tectus, et homine irrisus. Hic stillavit sanguis de ligno.
Et hora nona, exclamavit Jesus voce magna, dicens: Eli, Eli, lamma Sabacthani, quod eat interpretatum: Deus meus, Deus meus, ut quid me dereliquisti? Et quidam de circumstantibus audientes dicebant: Ecce Eliam vocat. Currens autem unus, et implens spongiam aceto, circumponensque calamo, potum dabat ei, dicens: Sinite, videamus si veniat Elias ad deponendum eum. Inde scribitur psalmus iste pro assumptione matutina, qua Christus ad crucem ducitur. Verba propria sunt filii hominis: unde sequitur juxta Lucam: In manus luas commendo spiritum meum. Nona hora invenitur eversa domo decima drachma, quæ perierat.
Where is your unbelief, Jews? While he was still alive you were saying, If he is the king of Israel, let him come down from the cross. I consult you yourselves, I demand judgment from you yourselves: how much more wonderful is it that a dead man can rise again, than that one still alive should wish to come down from the cross! You asked for small things, while greater things have come to pass. But your unbelief could not be healed by signs far stronger than those you asked for. Here all have turned aside, together they have become useless. When the sixth hour had come, darkness came over the whole earth. Here is present Noah, drunk and naked, covered by heaven and earth with a dark cloak, and mocked by man. Here blood dripped from the wood.
And at the ninth hour Jesus cried out with a loud voice, saying: Eli, Eli, lamma Sabacthani, which is interpreted: My God, my God, why have you forsaken me? And some of those standing by, hearing it, were saying: Behold, he calls Elijah. And one ran, and filling a sponge with vinegar and putting it on a reed, gave him a drink, saying: Let be, let us see whether Elijah comes to take him down. Thence this psalm is written for the morning assumption, by which Christ is led to the cross. The words are properly the Son of Man's; hence it follows according to Luke: Into your hands I commend my spirit. At the ninth hour the tenth drachma that had been lost is found, with the house overturned.
Currens autem unus ex eis, invenit similitudinem eorum spongiam cavam, infirmam, aridam, ignibus aptam: implet aceto, hoc est, malilia et dolo: de quo dicitur: Plantavi te vineam Sorech, et quomodo conversa es in amaritudinem vilis alienæ It Et exspectavi ut faceret uvas, et fecit spinas.
Jesus autem emissa voce magna, exspiravit. Et velum templi scissum eat in dero, a summo usque deorsum. Videns autem centurio, qui ex adverso stabat, quia sic clamans exspirasset, ait: Vere hic homo, Filius Dei erat. Infirmata enin. carne, vox invaluit divina, quæ dicit: Aperite mihi portas justitioc, et ingressus in eas, confitebor Domino: cum ima voce, vel sine voce morimur, qui de terra sumus. Ille vero cum exaltata voce exspiravit, qui de caelo descendit: Velum templi scinditur, id est, coelum aperitur. Centurio ait: Vere Dei filius erat. Novissimi primi nunc efficiuntur. Gentilis confitetur populus: Judaea caecata negat, ut fiat eis error pejor priore.
But one of them ran and found a likeness of them—a sponge, hollow, weak, dry, fit for fire—and filled it with vinegar, that is, with malice and deceit; of which it is said: I planted you as a vineyard of Sorech, and how have you turned into the bitterness of a worthless alien vine? And I expected that it would produce grapes, and it produced thorns.
But Jesus, having uttered a loud voice, breathed forth his spirit. And the veil of the temple was torn in two, from the top all the way to the bottom. But the centurion, who stood opposite him, seeing that he had breathed forth his spirit crying out in this way, said: Truly this man was the Son of God. For when the flesh was weakened, the divine voice grew strong, which says: Open to me the gates of righteousness, and having entered through them, I will confess to the Lord; whether we die with a low voice or without a voice, we who are from the earth. But he breathed forth his spirit with an exalted voice, he who descended from heaven. The veil of the temple is torn, that is, heaven is opened. The centurion said: Truly he was the Son of God. Now the last are made first. The Gentile people confesses; blinded Judaea denies, so that for them there may be an error worse than the former.
Erant autem et mulieres, de longe aspicientes, inter quas erat Maria Magdalene, et Maria Jacobi minoris, et Joseph mater, et Salome. Et cum esset in Galilæa, sequebantur eum, et ministrabant ei: et aliæ multæ quæ simul cum eo ascenderant Jerosolymam. Et cum jam sero esset factum, quia erat parasceve, quod est ante sabbatum, venit Joseph ab Arimathia, nobilis decurio, qui et ipse erat exspectans regnum Dei: et audacter introivit ad Pilatum, et petiit corpus Jesu. Pilatus autem mirabatur, si jam obiisset, et accersito centurione, interrogavit eum, si jam mortuus esset. Et cum cognovisset a centurione, donavit corpus Joseph. Joseph autem mercatus sindonem, et deponens eum, involvit sindoni, et posuit eum in monumento, quod erat excisum de petra: et advolvit lapidem ad ostium monumenii. Maria autem Magdalene et Maria Joseph aspiciebant ubi poneretur. Sicut non excluditur muliebris sexus a salute per Mariam virginem: ita non repellitur a mysterio crucis scientiae et resurrectionis per viduam Mariam Magdalenam, et cæteras matres. Joseph venit sero parasceve, ab Arimathia, quæ interpretatur deponens, ad deponendum corpus I in monumentum: nobilis decurio, exspectans et ipse regnum Det: intrat ad Pilatum, petit corpus Jesu. Joseph mercatur sindonem, involutum corpus in sindone ponit in monumento, quod erat excisum de petra. Advolvit lapidem ad ostium monumenti.
But there were also women looking on from afar, among whom were Mary Magdalene, and Mary the mother of James the less and of Joseph, and Salome. And when he was in Galilee, they followed him and ministered to him; and many others who had come up with him to Jerusalem. And when it was now evening, because it was the preparation, that is, the day before the sabbath, Joseph came from Arimathea, a noble decurion, who himself was also awaiting the kingdom of God; and he went in boldly to Pilate and asked for the body of Jesus. But Pilate marveled that he had already died, and having summoned the centurion, he asked him whether he were already dead. And when he had learned from the centurion, he granted the body to Joseph. But Joseph, having bought a linen cloth, and taking him down, wrapped him in the linen cloth, and laid him in a tomb which was hewn out of rock; and he rolled a stone to the door of the tomb. But Mary Magdalene and Mary the mother of Joseph were watching where he was laid. Just as the female sex is not excluded from salvation through Mary the virgin, so it is not driven away from the mystery of the cross, of knowledge, and of the resurrection through the widow Mary Magdalene and the other mothers. Joseph comes late on the preparation, from Arimathea, which is interpreted as "laying down," to lay down the body in the tomb: a noble decurion, himself also awaiting the kingdom of God; he enters to Pilate, he asks for the body of Jesus. Joseph buys a linen cloth, he places the wrapped body in the linen cloth in the tomb, which was hewn out of rock. He rolls a stone to the door of the tomb.
Mariae aspiciunt ubi poneretur. Haecomnia congruunt ad populum Judaicum, in fine credentem: qui nobilitatur fide, ut Abrahae sit filius. Deponit desperationem, exspectat regnum Dei: intrat ad Christianos, ut baptizetur. Quod significat nomen Pilati, id est, malleatoris, id est, qui domat ferreas gentes, ut regat eas in virga ferrea, et petit sacrificium: quod donatur poenitentibus in fine viaticum, et corde mundo, et peccatis mortuo: involvit in munimine fidei, stabilitum operculo spei, per opera charitatis concludit. Finis enim præcepti est charitas. Aspicientibus a longe electis, qui sunt stellae maris: quando, si fieri potest, scandalizabuntur electi.
: CAPUT XVI.
, Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome, emerunt aromata, ut venientes ungerent eum. Nunc aromatibus redolentibus cum sponsa, et adolescentibus, quæ currunt post cam, conspergimus librum et cubiculum mentis nostræ. Nunc introducit nos rex in cellaria sua. Nunc surgit amica Maria, hiems abiit, pluvia recessit: nores visi sunt in terra: vox turturis audita est in terra nostra. Vineae florentes dederunt odorem. Redit sponsus de umbra, sub qua dormit in meridic. Post * sabbata tristia felix irradiat dies, quæ primatum in diebus tenet: luce prima in eo lucescente, et Domino meo cum triumpho resurgente, et dicente: Haec est dies, quam fecit Dominus: exsultemus et lætemur in ea.
They look on where Mary is to be laid. All these things correspond to the Jewish people, believing at the end: which is ennobled by faith, so that it may be a son of Abraham. It lays aside despair, it awaits the kingdom of God: it enters among the Christians, so that it may be baptized. What the name of Pilate signifies, that is, of the hammerer, that is, he who subdues iron peoples, so as to rule them with a rod of iron, and he asks for a sacrifice: which is granted to the penitent at the end as provision for the journey, and to the clean of heart, and to one dead to sins: he wraps him in the protection of faith, established with the covering of hope, he encloses him through works of charity. For the end of the commandment is charity. To the elect looking on from afar, who are the stars of the sea: when, if it can be done, the elect will be scandalized.
CHAPTER XVI.
And when the sabbath had passed, Mary Magdalene, and Mary of James, and Salome, bought spices, so that coming they might anoint him. Now with fragrant spices, together with the bride, and the young men who run after her, we sprinkle the book and the chamber of our mind. Now the king introduces us into his storerooms. Now the friend Mary arises, the winter has gone, the rain has withdrawn: the flowers have appeared in the land: the voice of the turtledove has been heard in our land. The flowering vines have given their fragrance. The bridegroom returns from the shadow under which he sleeps at midday. After the sad sabbaths a happy day shines forth, which holds the primacy among days: with the first light shining in it, and my Lord rising again with triumph, and saying: This is the day which the Lord has made: let us exult and be glad in it.
Et valde mane una sabbatorum vèniunt ad monumentum, orto jam sole, et dicebant ad invicem: Quia revolvet nobis lapidem ab ostio monumenti? Et respicientes viderunt revolutum lapidem. Valde mane, quod alius Evangelista diluculo dicit. Diluculum est inter tenebras noctis, et diei claritatem. In qua salus humano generi provenit, felici vicinitate declaranda, more solis: qui proxima luce consurgens, roseam præmittit auroram, ut gratia praeclari splendoris, praeparatis oculis possit intueri, quando tempus Dominicæ resurrectionis eluxit. Ut tunc laudes Christi tota caneret secundum exemplum barum feminarum Ecclesia, quando genus humanum exemplo suæ resurrectionis animavit: quando vitam præstitit, et lumen credulitatis infundit. Sol vero post occasum corporis oritur. Hic Aquilae ad corpus congregantur: matres et apostoli vident revolutum lapidem, qui est lex mortis, ac si diceret: Ubi, mors, aculeus tuus? et rcliqua.
And very early on one of the sabbaths they come to the tomb, the sun now risen, and they were saying to one another: Because he will roll back for us the stone from the entrance of the tomb? And looking up they saw the stone rolled back. Very early, which another Evangelist calls at daybreak. Daybreak is between the darkness of night and the brightness of day. In this daybreak salvation has come forth for the human race, to be declared by a happy nearness, in the manner of the sun: which rising at the nearest light sends before it the rosy dawn, so that the grace of brilliant splendor may be beheld by eyes made ready, when the time of the Lord's resurrection has shone forth. So that then the Church might sing the praises of Christ with all her voice, after the example of these women, when he gave life to the human race by the example of his resurrection: when he bestowed life, and poured in the light of belief. But the sun rises after the setting of the body. Here the eagles are gathered to the body: the mothers and the apostles see the stone rolled back, which is the law of death, as if he were saying: Where, death, is your sting? and the rest.
Erat quippe magnus valde. Et introeuntes in monumentum, viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt. Qui etiam infantes in utero tangit: gemitus omnium, et omnibus gravis. Et introeuntes in monumentum viderunt juvenem, non senem, non infantem, sed jucundum aetate, ut dicitur: Laetare, juvenis, in adolescentia tua, quae non est hie vera, dum cum senio est commixta. Sedentem in dextris virtutis, id est, regnan. tem in prosperis. IIic juvenis formam resurrectionis, timentibus mortem ostendit. Coopertum stola candida, quae vera laetitia est, hoste depulso, regnoque adepto, rege pacis quaesito, invento, et numquam dimisso. Et obstupuerunt, id est, quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deas diligentibns se.
Qui dicit illis: Nolite expavescere. desum quæritis Nazarenum crucifixum: surrexit, non est hic: ecce locus ubi posuerunt eum. Sed ite, et dicite discipulis ejus, et Petro. Deus charitas est. Non est ergo timor in charitate. Quid expavescerent, quae invenerunt, quem quæsierunt? Jesum quaeritis Nazarenum. Radix enim amara crucis evanuit: flos enim vitae cum frucUbus erupit, id est, qui jacuit in morte, surrexit in gloria. Ecce locus. Ostenditur mortalitas immortalibus ad gratiarum actionem debita: ut intelligamus quid fuerimus, et sciamus, quid futuri erimus. Sed ite, dicite.
For it was very great. And entering into the tomb, they saw a young man sitting on the right, clothed in a white robe, and they were astonished. He touches even infants in the womb: the groaning of all, and grievous to all. And entering into the tomb they saw a young man, not an old man, not an infant, but pleasant in age, as it is said: Rejoice, young man, in your youth, which is not true here, since it is mingled with old age. Sitting on the right of power, that is, reigning in prosperity. This young man shows the form of the resurrection to those who fear death. Clothed in a white robe, which is true joy, the enemy having been driven off, the kingdom obtained, the king of peace sought, found, and never let go. And they were astonished, that is, what the eye has not seen, nor the ear heard, nor has it entered into the heart of man, which God has prepared for those who love him.
Who says to them: Do not be afraid. You seek Jesus the Nazarene who was crucified: he has risen, he is not here: behold the place where they laid him. But go, and tell his disciples, and Peter. God is love. There is therefore no fear in love. Why should they be afraid, who have found what they sought? You seek Jesus the Nazarene. For the bitter root of the cross has vanished: for the flower of life has burst forth with fruits, that is, he who lay in death has risen in glory. Behold the place. Mortality is shown to the immortal as a debt of thanksgiving: that we may understand what we were, and know what we shall be. But go, tell.
Mulieribus dicitur, ut annuntient apostolis: quia per mulierem mors annuntiata est, per mulieres vita resurgens. Et Petro. Qui se indignum judicat discipulatu, dum ter negavit magistrum. Peccata praeterita non nocent, quando non placent.
Quia præcedet vos in Galilceam: ibi eum videbitis, sicut dixit vobis. At illæ exeuntes, fugerunt de monumento. Invaserat enim eas timor et pavor, et nemini quidquam dixerunt: timebant enim. Surgens autem Jesus mane prima sabbati, apparuit primo Mariæ Magdalenæ, de qua ejecerat septem dæmonia. Illa nadens nuntiavit his, qui cum eo fuerant lugentibus et flentibus. Et illi audientes quia viveret, et visus esset ab ea, non crediderunt. Post hæc autem duobus ex eia ambulantibus ostensus est in alia effigie, euntibus in villam, et illi euntes nuntiaverunt caeteris: nec illis crediderunt. Brevis sententia in syllabis, sed ingens in quantitate promissio. ibi est gaudii nostri fons, et salutis aeternae origo praeparata. Ibi congregantur dispersiones, et sanantur contriti corde. Ibi eum videbitis, non sicut vidistis. At illæ exeuntes fugerunt. Dicitur de futura vita. Et fugiet dolor ac gemitus. Imitantur mulieres ante resurrectionem omnium, quod faciunt post resurrectionem: fugiunt mortem et pavorem. Et nemini quidquam dixerunt, quia ipsi soli mysterium resurrectionis vident, qui videre ipsi illud meruerunt.
To the women it is said that they should announce to the apostles: because through a woman death was announced, through women life rises again. And to Peter. He who judges himself unworthy of discipleship, since he denied the master three times. Past sins do not harm, when they do not please.
Because he will go before you into Galilee: there you will see him, as he told you. But they, going out, fled from the tomb. For fear and dread had invaded them, and they said nothing to anyone: for they were afraid. But Jesus rising early on the first day of the sabbath, appeared first to Mary Magdalene, from whom he had cast out seven demons. She, running, announced to those who had been with him, mourning and weeping. And they, hearing that he was alive, and had been seen by her, did not believe. After these things, moreover, he was shown to two of them walking in another form, as they went into the village, and they, going, announced to the others: nor did they believe them. A brief sentence in syllables, but a great promise in its measure. There is the fountain of our joy, and the origin of eternal salvation prepared. There the scattered are gathered, and the contrite of heart are healed. There you will see him, not as you have seen him. But they, going out, fled. This is said of the future life. And pain and groaning shall flee. The women imitate before the resurrection of all what they do after the resurrection: they flee death and fear. And they said nothing to anyone, because they alone see the mystery of the resurrection, who have merited to see it themselves.
Unde sequitur juxta Joannem: Petrus autem cucurrit ad monumentum, ut videret ipse quod audivit. Surgens autem Jesus primo mane sabbati, Mariae Magdalenae primo ostenditur: de qua ejecerat septem daemonia, quia meretrices, et publicani praecedunt synagogam in regnum Dei: ut latro praecessit apostolos. Flent et lugent, qui necdum viderunt, sed non post multum consolabuntur. Beati enim qui lugent nunc, quoniam ipsi consolabuntur. Et illi audientes non crediderunt. Fides autem hic laborat, agens activam vitam: illic contemplativa secuta visione regnat. Hic per speculum contuemur imaginem: illic facie ad faciem videbimus veritatem. Unde sequitur: Post hæc duobus ex illis ambulantibus, id est, laborantibus, ostensus est in alia effigie. Et illis annuntiantibus non est creditum: dum sicut Moyses viderunt, quod non sufficiebat eis. Unde Moyses dicit: Ostende mihi temetipsum. Oblitus carnis suae, postulat in vita ista quod post illam speramus in futura.
Hence John follows with: But Peter ran to the tomb, to see for himself what he had heard. But Jesus, rising early on the first day of the sabbath, is first shown to Mary Magdalene, from whom he had cast out seven demons, because harlots and publicans precede the synagogue into the kingdom of God, as the thief preceded the apostles. They weep and mourn who have not yet seen, but after no long time they will be consoled. For blessed are they who mourn now, for they shall be consoled. And those who heard did not believe. But faith labors here, leading the active life; there the contemplative life reigns, vision having followed. Here we behold the image through a mirror; there we shall see the truth face to face. Hence it follows: After these things he was shown in another form to two of them as they walked, that is, as they labored. And when they announced it, it was not believed, since they saw as Moses did, which was not enough for them. Hence Moses says: Show me yourself. Forgetting his flesh, he asks in this life for what we hope for after it in the life to come.
Novissime autem recumbentibus illis undecim apparuit, et exprobravit incredulitatem illorum et duritiam cordis: quia his, qui viderant eum resurrexisse, non crediderunt. Ut omnes testes enarrarent omnibus, quod communiter viderunt et audierunt. Exprobrat incredulitatem, ut succedat credulitas: exprobrat duritiam cordis lapidei, ut succedat cor carneum charitate plenum. Hinc est, quod martyrumcatervaemortem hujus saeculi libenter affectant: quia noverunt pro isto temporali interitu perpetuo se esse victuros.
Et dixit eis: Euntes in mundum universum prædicale Evangelium omni creaturæ. Nunc primum post acceptum spiritum, ac si vasa limosa per ignem confirmata: omni creaturae, id est, omni generi humano, quod in se commune aliquid habet ab omni creatura, jubetur, id est, angelis, pecoribus, lignis, lapidibus, igni et aqua, calido et frigido, humido et arido: quia mundus minor homo dicitur. Dominus utique Jesus, qui de coelo descendit ad liberandam infirmitatis nostræ naturam: ipse diam super cœlorum Melos ascendit, qui sedet ad dexteram Patris. Considerandum est autem, quod frequenter in ScripLuris divinis plurali numero coelos dictos invenies, dum legitur: In principio fecit Deus coelum et terram, cum tamen pluraliter dicti caeli legantur et terræ. Modus enim iste locutionis latius patet, at abusive singuJaria plurali numero dicamus, et pluralia singulari.
Finally, he appeared to those eleven as they were reclining at table, and he reproached them for their unbelief and hardness of heart, because they had not believed those who had seen him risen. So that all witnesses might declare to all what they had together seen and heard. He reproaches their unbelief, so that faith may follow; he reproaches the hardness of a stony heart, so that a heart of flesh full of love may follow. This is why the multitude of martyrs gladly court the death of this world: because they know that in exchange for this temporal destruction they will live forever.
And he said to them: Going into the whole world, preach the Gospel to every creature. Now for the first time, after they had received the Spirit, as vessels of clay hardened by fire, it is commanded to every creature—that is, to every kind of human being, which has something in common with every creature—that is, with angels, cattle, wood, stones, fire and water, hot and cold, wet and dry: because man is called a lesser world. Surely the Lord Jesus, who came down from heaven to free the nature of our weakness, himself ascended above the melodies of the heavens, who sits at the right hand of the Father. But it must be considered that frequently in the divine Scriptures you will find "heavens" spoken of in the plural number, while it is read: In the beginning God made heaven and earth, although the heavens and the earths are read in the plural. For this manner of speaking is quite broad, in that we improperly call singular things by a plural number, and plural things by a singular.
Ad Orieotem vero, quod psalmista dicit: Evangelistae tacent: Jerosolymam significat, quae est in Orientis partibus collocata. Unde Domi. nus, apostolis videntihus, ascendit ad coelos. Terra multis plena miraculis, ubi fidelium credulitas plus actibus, quam lectionibus eruditur.
Qui crediderit, et baptizatus fuerit, salvus erit: qui vero non crediderit, condemnabitur. Signa autem eos, qui crediderint, hac sequentur. In nomine meo dæmonia ejicient, linguis loquentur novis, serpentes tollent. Et si mortiferum quid biberint, non eis nocebit. Super agros manus imponent, et bene habebunt. Et Dominus quidem Jesus postquam locutus est eis, assumptus eat in callui, et sedet a dextris Dei. Illi autem profecti prædicaverunt ubique, Domino cooperante, et sermonem confirmante sequenlibus signis. Ducentesimo tricesimo quinto capitulo Marcus signa credentium, cum Matthaeo et Luca concordans, enarrat.
But the psalmist says, "To the East"—the Evangelists pass over this in silence—it signifies Jerusalem, which is situated in the eastern regions. Whence the Lord, with the apostles watching, ascended to the heavens. The earth is full of many miracles, where the faith of the faithful is instructed more by deeds than by readings.
Whoever believes and has been baptized will be saved; but whoever does not believe will be condemned. And these signs will follow those who have believed. In my name they will cast out demons, they will speak in new tongues, they will take up serpents. And if they drink anything deadly, it will not harm them. They will lay hands on the sick, and they will be well. And indeed the Lord Jesus, after he had spoken to them, was taken up into heaven, and sits at the right hand of God. But they went out and preached everywhere, with the Lord cooperating and confirming the word with the signs that followed. In the two hundred and thirty-fifth chapter, Mark, agreeing with Matthew and Luke, recounts the signs of those who believe.