Isidore of Seville: ETYMOLOGIARVM SIVE ORIGINVM LIBRI XX

[1] Beatissimus Hieronymus, vir eruditissimus et multarum linguarum peritus, Hebraeorum nominum interpretationem primus in Latinam linguam convertit. Ex quibus pro brevitate praetermissis multis quaedam huic operi adiectis interpretationibus interponenda studui.

[1] The most blessed Jerome, a most erudite man and skilled in many languages, first translated the Interpretation of the Names of the Hebrews into the Latin language. Of these, with many passed over for brevity, I have endeavored to interpose certain items into this work, with interpretations added.

[2] Vocabulorum enim expositio satis indicat quid velit intellegi. Habent enim quaedam ex propriis causis nominum rationem. In principio autem decem nomina ponimus, quibus apud Hebraeos Deus vocatur.

[2] For the exposition of vocables sufficiently indicates what is meant to be understood. For certain ones have the rationale of names from their proper causes. In the beginning, however, we set down ten names by which among the Hebrews God is called.

[3] Primum apud Hebraeos Dei nomen El dicitur; quod alii Deum, alii etymologiam eius exprimentes ISCHUROS, id est fortem interpretati sunt, ideo quod nulla infirmitate opprimitur, sed fortis est et sufficiens ad omnia perpetranda.

[3] First among the Hebrews the name of God is called El; which some have interpreted as God, others, expressing its etymology, as ISCHUROS, that is, strong, for this reason that he is oppressed by no infirmity, but is strong and sufficient for accomplishing all things.

[4] Secundum nomen Eloi.

[4] The second name is Eloi.

[5] Tertium Eloe, quod utrumque in Latino Deus dicitur. Est autem nomen in Latinum ex Graeca appellatione translatum. Nam Deus Graece DEOS, FOBOS dicitur, id est timor, unde tractum est Deus, quod eum colentibus sit timor.

[5] The third is Eloe, which both are called God in Latin. But the name has been translated into Latin from a Greek appellation. For God in Greek is said DEOS, FOBOS, that is, fear, whence Deus is derived, because for those worshiping him there is fear.

[6] Deus autem proprie nomen est Trinitatis pertinens ad Patrem et Filium et Spiritum sanctum. Ad quam Trinitatem etiam reliqua quae in Deo infra sunt posita vocabula referuntur.

[6] But God is properly a name pertaining to the Trinity, with respect to the Father and the Son and the Holy Spirit. To which Trinity also the remaining vocabula that are set down below concerning God are referred.

[7] Quartum nomen Dei dicitur Sabaoth, quod vertitur in Latinum exercituum sive virtutum, de quo in Psalmo ab angelis dicitur (23,10): 'Quis est iste rex gloriae? Dominus virtutum.'

[7] The fourth name of God is called Sabaoth, which is rendered into Latin as “of armies” or “of powers,” concerning which in the Psalm it is said by the angels (23,10): ‘Who is this king of glory? The Lord of powers.’

[8] Sunt enim in huius mundi ordinatione virtutes multae, ut angeli, archangeli, principatus et potestates, cunctique caclestis militiae ordines, quorum tamen ille Dominus est. Omnes enim sub ipso sunt eiusque dominatui subiacent.

[8] For in the ordering of this world there are many powers, such as angels, archangels, principalities and powers, and all the orders of the heavenly soldiery, of whom nevertheless he is the Lord. For all are under him and are subject to his dominion.

[9] Quintum Elion, quod interpretatur in Latinum excelsus, quia supra caelos est, sicut scriptum est de eo (Ps. 113,4): 'Excelsus Dominus; super caelos gloria eius.' Excelsus autem dictus pro valde celsus. Ex enim pro valde ponitur, sicut eximius, quasi valde eminens.

[9] The fifth, Elion, which is interpreted into Latin as 'Excelsus,' because he is above the heavens, just as it is written of him (Ps. 113,4): 'Excelsus is the Lord; above the heavens is his glory.' Moreover, 'excelsus' is said for 'very high.' For ex is put for 'very,' as in eximius, as if 'very eminent.'

[10] Sextum Eie, id est, qui est. Deus enim solus, quia aeternus est, hoc est, quia exordium non habet, essentiae nomen vere tenet. Hoc enim nomen ad sanctum Moysen per angelum est delatum.

[10] The sixth, Eie, that is, “who is.” For God alone, since he is eternal, that is, since he does not have a beginning, truly holds the name of essence. For this name was conveyed to holy Moses through an angel.

[11] Quaerenti enim quod esset nomen eius, qui eum pergere praecipiebat ad populum ex Aegypto liberandum, respondit (Exod. 3,14): 'Ego sum, qui sum: et dices filiis Israel: Qui est, misit me ad vos'; tamquam in eius conparatione, qui vere est, quia incommutabilis est, ea, quae commutabilia, facta sunt quasi non sint.

[11] For to the one asking what his name was—he who was commanding him to proceed to the people to be freed from Egypt—he answered (Exod. 3,14): 'I am who I am: and you shall say to the sons of Israel: He Who Is has sent me to you'; as if, in comparison with him who truly is, because he is immutable, those things which are mutable have come to be as though they are not.

[12] Quod enim dicitur fuit, non est: et quod dicitur erit, nondum est. Deus autem esse tantum novit, fuisse et futurum esse non novit.

[12] For what is said “was” is not; and what is said “will be” is not yet. But God knows only “to be”; “to have been” and “to be going to be” he does not know.

[13] Solus enim Pater cum Filio et Spiritu sancto veraciter est. Cuius essentiae conparatum esse nostrum non esse est. Vnde et in conloquio dicimus: 'Vivit Deus,' quia essentia vita vivit, quam mors non habet.

[13] For the Father alone, together with the Son and the Holy Spirit, truly is. Compared with whose essence, our being is non-being. Vnde also in colloquy we say: 'God lives,' because the essence—life—lives, which death does not have.

[14] Septimum Adonai, quod generaliter interpretatur Dominus, quod dominetur creaturae cunctae, vel quod creatura omnis dominatui eius deserviat. Dominus ergo et Deus, vel quod dominetur omnibus, vel quod timeatur a cunctis.

[14] The seventh, Adonai, which is generally interpreted as “Lord,” either because he exercises dominion over the whole creation, or because every creature is subservient to his dominion. Therefore “Lord” and “God,” either because he has dominion over all, or because he is feared by all.

[15] Octavum Ia, quod in Deo tantum ponitur, quod etiam in alleluia in novissima syllaba sonat.

[15] The eighth, Ia, which is placed only in God, which also sounds in alleluia in the ultimate syllable.

[16] Nonum Tetragrammaton, hoc est quattuor litterarum, quod proprie apud Hebraeos in Deo ponitur, iod, he, iod, he, id est, duabus ia, quae duplicata ineffabile illud et gloriosum Dei nomen efficiunt. Dicitur autem ineffabilis, non quia dici non potest, sed quia finiri sensu et intellectu humano nullatenus potest; et ideo, quia de eo nihil digne dici potest, ineffabilis est.

[16] The ninth is the Tetragrammaton, that is, of four letters, which is properly applied to God among the Hebrews: iod, he, iod, he, that is, by two ia, which, being duplicated, make that ineffable and glorious name of God. It is called ineffable, not because it cannot be spoken, but because it can in no way be defined by human sense and intellect; and therefore, because nothing worthy can be said about it, it is ineffable.

[17] Decimum Saddai, id est, omnipotens. Vocatus autem omnipotens eo quod omnia potest, sed a faciendo quod vult, non a patiendo quod non vult. Quod si ei accideret, nequaquam esset omnipotens; facit enim quidquid vult, et inde omnipotens.

[17] The tenth is Saddai, that is, Omnipotent. Moreover he is called Omnipotent because he can do all things, but from doing what he wills, not from suffering what he does not will. But if that should happen to him, by no means would he be Omnipotent; for he does whatever he wills, and from that he is Omnipotent.

[18] Item omnipotens, quia ipsius sunt omnia quae ubique sunt; solus enim totius mundi habet imperium. Dicuntur autem et alia quaedam in Deum substantialiter nomina, ut inmortalis, incorruptibilis, incommutabilis, aeternus. Vnde et merito cunctae praeponitur creaturae.

[18] Likewise “Omnipotent,” because all things that are everywhere are his; for he alone has dominion over the whole world. And certain other names are said of God substantially, such as immortal, incorruptible, immutable, eternal. Whence also, and with good reason, he is set before all creation.

[19] Inmortalis, sicut de eo scriptum est (1 Timoth. 6,16): 'Qui solus habet inmortalitatem': quia in eius natura nulla est commutatio. Nam omnis mutabilitas non inconvenienter mortalitas dicitur; secundum quam et anima dicitur mori, non quia in corpus vel in aliquam alteram substantiam mutatur et vertitur, sed in ipsa sua substantia quidquid alio modo nunc est aut fuit, secundum id quod destitit esse quod erat, mortalis utique deprehenditur; ac per hoc solus Deus dicitur inmortalis, quia solus incommutabilis.

[19] Immortal, as it is written of him (1 Timothy 6:16): 'Who alone has immortality': because in his nature there is no change. For every mutability is not inaptly called mortality; according to which the soul also is said to die, not because it is changed and turned into a body or into some other substance, but, in its very own substance, whatever now is or was in some other way, insofar as it has ceased to be what it was, is assuredly found to be mortal; and accordingly God alone is said to be immortal, because he alone is immutable.

[20] Incorruptibilis appellatur quia corrumpi et dissolvi non potest nec dividi. Quidquid enim capit divisionem et interitum capit. Ille nec dividi potest nec interire; inde incorruptibilis est.

[20] He is called incorruptible because he cannot be corrupted and dissolved nor divided. For whatever admits division admits destruction. He neither can be divided nor perish; thence he is incorruptible.

Incommutabilis est quia semper manet et mutari nescit.

He is incommutable because he always remains and knows not how to be changed.

[21] Nec proficit, quia perfectus est, nec deficit, quia aeternus est.

[21] He neither progresses, because he is perfect, nor is deficient, because he is eternal.

[22] Aeternus est, quia sine tempore est. Non enim habet initium neque finem. Hinc et sempiternus, eo quod sit semper aeternus.

[22] He is eternal, because he is without time. For he has neither beginning nor end. Hence also sempiternal, for the reason that he is always eternal.

A quibusdam autem aeternus ab aethere creditur dictus, quoniam caelum sedes eius habetur. Vnde est illud (Ps. 114,16): 'Caelum caeli Domino': et haec ista quattuor unum significant, nam una eademque res dicitur, sive dicatur aeternus Deus, sive inmortalis, sive incorruptibilis, sive inmutabilis.

But by some, “eternal” is believed to be so called from “ether,” since heaven is held to be his seat. Whence is that (Ps. 114,16): “Heaven of heavens to the Lord”: and these four signify one, for one and the same thing is said, whether God be called eternal, or immortal, or incorruptible, or immutable.

[23] Invisibilis, quia numquam per substantiam suam apparuit oculis mortalium Trinitas, nisi per speciem subiectae creaturae eademque corporeae. Nam nemo potest ipsam manifestationem essentiae Dei videre et vivere, sicut et dictum est Moysi; unde et Dominus in Evangelio dicit (Ioann. 1,18): 'Deum nemo vidit umquam.' Res est enim invisibilis, ideoque non oculo, sed corde quaerendus est.

[23] Invisible, because the Trinity has never appeared to the eyes of mortals through its own substance, except through the appearance of a subjected creature, and that corporeal. For no one can see the very manifestation of the essence of God and live, just as it was said to Moses; whence also the Lord in the Gospel says (John 1:18): 'No one has ever seen God.' For he is an invisible reality, and therefore he is to be sought not with the eye, but with the heart.

[24] Inpassibilis, quia nullis perturbationibus afficitur, quibus fragilitas humana subcumbit. Non enim adtingunt eum ullae passiones, ut libido, iracundia, cupiditas, timor, maeror, invidia, et cetera quibus mens humana turbatur.

[24] Impassible, because he is affected by no perturbations, to which human fragility succumbs. For no passions touch him, such as libido, wrath, cupidity, fear, sorrow, envy, and the rest by which the human mind is perturbed.

[25] Sed cum dicitur Deum irasci aut zelare aut dolere, nostro usu dicitur. Apud Deum enim perturbatio nulla est, apud quem tranquillitas summa est.

[25] But when God is said to be angry or to be zealous/jealous or to grieve, it is said according to our usage. For with God there is no perturbation, with whom the highest tranquility abides.

[26] Simplex autem dicitur sive non amittendo quod habet, seu quia non aliud est ipse et aliud quod in ipso est, sicut in homine, cuius aliud [est] esse, [et] aliud sapere.

[26] But he is called simple either by not losing what he has, or because he himself is not one thing and what is in him another thing, as in man, of whom one thing [is] to be, [and] another to be wise.

[27] Nam et esse potest, et sapiens non esse; Deus autem habet essentiam, habet et sapientiam; sed quae habet, hoc et est, et omnia unus est; ac proinde simplex est, quia non in eo aliquid accidentis est, sed et quod est, et quod in ipso est, essentialiter est, excepto quod relative ad quamcumque personam est.

[27] For a man can both be, and not be wise; but God has essence, and he has wisdom as well; yet what he has, this he also is, and as to all, he is one; and accordingly he is simple, because there is not in him anything of an accident, but both what he is, and what is in him, is essentially, except in that which he is relatively to whatever Person.

[28] Summe bonus, quia incommutabilis est. Creatura vero bonum, sed non summum est, quia mutabilis est. Et dum sit quidem bonum, non tamen esse potest et summum.

[28] Supremely good, because he is immutable. The creature, for its part, is a good, but it is not the highest, because it is mutable. And although it is indeed a good, nevertheless it cannot also be the highest.

[29] Incorporeus autem vel incorporalis ideo dicitur Deus, ut spiritus credatur vel intellegatur esse, non corpus. Nam dum dicitur spiritus, eius significatur substantia.

[29] But God is called incorporeus or incorporal for this reason, that he be believed or understood to be spirit, not body. For when he is called spirit, his substance is signified.

[30] Inmensus, quia cuncta concludit, ipse a nullo concluditur; sed omnia intra eius omnipotentiam coartantur.

[30] Immense, because he encloses all things, he himself is enclosed by none; but all things are constrained within his omnipotence.

[31] Perfectus dicitur quia nihil ei possit adici. Adtamen de consummatione alicuius facti perfectio dicitur. Deus autem, qui non est factus, quomodo est perfectus?

[31] He is called perfect because nothing can be added to him. Nevertheless, from the consummation of some fact, perfection is said. But God, who has not been made, how is he perfect?

[32] Sed hoc vocabulum de usu nostro sumpsit humana inopia, sicut et reliqua verba, quatenus id quod ineffabile est utcumque dici possit, quoniam de Deo nihil digne humanus sermo dicit, sicut sunt et alia.

[32] But human indigence has taken up this vocable from our usage, just as the remaining words, insofar as that which is ineffable may somehow be able to be said, since concerning God human speech says nothing worthily, as there are also other things.

[33] Creator dictus pro totius mundi rebus ab ipso creatis. Nihil enim est quod non originem a Deo traxerit. Ipse et unus, quia dividi non potest, vel quia nihil aliud esse potest quod tantundem capiat potestatis.

[33] "Creator" is said on account of the things of the whole world created by himself. For there is nothing which has not drawn its origin from God. He himself is also one, because he cannot be divided, or because there can be nothing else that can contain as much of power.

[34] Haec igitur, quae de Deo dicta sunt, ad totam pertinent Trinitatem propter unam et coaeternam substantiam, sive in Patre, sive in Filio eius unigenito in forma Dei, sive in Spiritu sancto, qui unus Spiritus est Dei Patris et Filii eius unigeniti.

[34] These therefore, which have been said concerning God, pertain to the whole Trinity on account of the one and coeternal substance, whether in the Father, or in His only-begotten Son in the form of God, or in the Holy Spirit, who is the one Spirit of God the Father and of His only-begotten Son.

[35] Sunt et quaedam vocabula ex usu nostro ad Deum sumpta, de membris nostris, sive de inferioribus; et quia in propria natura invisibilis et incorporeus est, pro efficientiis tamen causarum in ipso rerum species adscribuntur, ut more locutionis nostrae facilius se ipsum insinuet: ut quia omnia videt, dicatur oculus; et propter quod audit omnia, dicatur auris; pro eo autem quod avertitur, ambulat; pro eo quod spectat, stat.

[35] There are also certain vocabula from our usage applied to God, from our members, or from lower things; and because in his proper nature he is invisible and incorporeal, nevertheless, for the efficacies of causes, the forms of things are ascribed to him, so that, in the mode of our locution, he may insinuate himself more easily: as, because he sees all things, he is called an eye; and because he hears all things, he is called an ear; but in respect of the fact that he turns away, he walks; in respect of the fact that he looks upon, he stands.

[36] Sic et in ceteris horum similibus ab humanis mentibus trahitur similitudo ad Deum, sicut est obliviscens et memorans. Hinc est quod et Propheta dicit (Ierem. 51,14): 'Iuravit Dominus exercituum per animam suam': non quod Deus animam habeat, sed hoc nostro narrat affectu.

[36] Thus also in the other things of this sort a likeness is drawn to God from human minds, as are “forgetting” and “remembering.” Hence it is that the Prophet also says (Ierem. 51,14): ‘The Lord of hosts has sworn by his soul’: not that God has a soul, but he narrates this according to our affection.

[37] Nam et facies Dei in Scripturis sanctis non caro, sed divina cognitio intellegitur, eadem ratione qua per faciem conspectam quisque cognoscitur. Hoc enim in oratione dicitur Deo (Psalm. 80,4): 'Ostende nobis faciem tuam': ac si dicatur: 'Da nobis cognitionem tuam.'

[37] For the face of God in the holy Scriptures is understood not as flesh, but as divine cognition, by the same rationale by which each person is recognized through a face that is seen. For this is said to God in prayer (Psalm 80,4): 'Show us your face,' as if it were said: 'Grant us your knowledge.'

[38] Sic et vestigia Dei dicuntur, quia nunc Deus per speculum agnoscitur, ad perfectum vero omnipotens reperitur, dum in futurum facie ad faciem quibusque electis praesentabitur, ut ipsam speciem contemplentur, cuius nunc vestigia conprehendere conantur, hoc est, quem videre per speculum dicitur.

[38] Thus too the vestiges of God are spoken of, because now God is recognized through a mirror, but unto perfection the Omnipotent is found, when in the future he will be presented face to face to each of the elect, so that they may contemplate the very species, whose vestiges they now strive to comprehend, that is, who is said to be seen through a mirror.

[39] Nam et situs et habitus et locus et tempus in Deum non proprie, sed per similitudinem translate dicuntur; quippe (Psalm. 99,1) 'sedere super Cherubin' dicitur, quod est ad situm; et (Psalm. 104,6): 'Abyssum tamquam vestimentum amictus,' quod est ad habitum; et (Psalm.

[39] For both position and garb and place and time, with respect to God, are said not properly, but by likeness in a transferred sense; indeed (Psalm. 99,1) 'to sit upon the Cherubim' is said, which pertains to position; and (Psalm. 104,6): 'He is clothed with the abyss as with a garment,' which pertains to garb; and (Psalm.

102,28): ' Anni tui non deficient,' quod ad tempus pertinet; et (Psalm. 139,8): 'Si ascendero in caelum, tu ibi es,' quod ad locum.

102,28): ' Your years will not fail,' which pertains to time; and (Psalm. 139,8): 'If I shall ascend into heaven, you are there,' which pertains to place.

[40] Nam et in Propheta (Amos 2,13): 'Plaustri portantis fenum' species ad Deum dicitur. Et haec omnia per figuram Deus, quia nihil est horum ad proprietatem substantiae eius.

[40] For also in the Prophet (Amos 2:13): 'the appearance of a wagon carrying hay' is said of God. And all these things are said of God by figure, because none of these pertains to the property of his substance.

II. DE FILIO DEI.

2. ON THE SON OF GOD.

[1] Multis etiam modis Christus appellari in scripturis invenitur divinis. Nam ipse Dei Patris Vnigenitus filius, dum esset aequalis Patri, propter salutem nostram formam servi accepit. Proinde quaedam nomina in illo ex divinitatis substantia, quaedam ex dispensatione susceptae humanitatis adsumpta sunt.

[1] In many modes as well Christ is found to be called in the divine Scriptures. For he himself, the Only-Begotten Son of God the Father, while he was equal to the Father, for the sake of our salvation took the form of a servant. Accordingly certain names in him have been assumed from the substance of divinity, certain from the dispensation of the humanity assumed.

[2] Christus namque a chrismate est appellatus, hoc est unctus. Praeceptum enim fuerat Iudaeis ut sacrum conficerent unguentum, quo perungui possent hi qui vocabantur ad sacerdotium vel ad regnum: et sicut nunc regibus indumentum purpurae insigne est regiae dignitatis, sic illis unctio sacri unguenti nomen ac potestatem regiam conferebat; et inde Christi dicti a chrismate, quod est unctio.

[2] For Christ, namely, is called from the chrism, that is, “anointed.” For it had been commanded to the Jews that they should prepare a sacred unguent, with which those who were called to the sacerdotium or to kingship might be anointed: and just as now for kings the garment of purple is the insignia of royal dignity, so for them the unction of the sacred unguent conferred the name and the royal power; and hence they were called “Christs” from the chrism, which is unction.

[3] Nam chrisma Graece, Latine unctio nuncupatur, quae etiam Domino nomen adcommodavit facta spiritalis, quia Spiritu unctus est a Deo Patre, sicut in Actibus (4,27): 'Collecti sunt enim in hac civitate adversus sanctum Filium tuum, quem uncxisti': non utique oleo visibili, sed gratiae dono, quod visibili significatur unguento.

[3] For chrisma in Greek, in Latin is called unction, which also supplied a name to the Lord, having become spiritual, because he was anointed with the Spirit by God the Father, as in Acts (4,27): 'For they were gathered together in this city against your holy Son, whom you anointed': not with visible oil, but with the gift of grace, which is signified by the visible ointment.

[4] Non est autem Salvatoris proprium nomen Christus, sed communis nuncupatio potestatis. Dum enim dicitur Christus, commune dignitatis nomen est; dum Iesus Christus, proprium est vocabulum Salvatoris.

[4] But “Christ” is not the proper name of the Savior, but a common appellation of authority. For when “Christ” is said, it is a common name of dignity; whereas “Jesus Christ” is the proper vocable of the Savior.

[5] Christi autem nomen nusquam alibi omnino nec in aliqua gente fuit, nisi tantum in illo regno ubi Christus prophetabatur, et unde venturus erat.

[5] But the name of Christ was absolutely nowhere else nor among any nation, except only in that kingdom where Christ was being prophesied, and whence he was about to come.

[6] Messias autem Hebraice dicitur, Graece Christus, Latina autem locutione unctus.

[6] But Messias is said in Hebrew, in Greek Christ, but in Latin expression anointed.

[7] Iesus Hebraice, Graece SOTER, Latine autem salutaris sive salvator interpretatur, pro eo quod cunctis gentibus salutifer venit.

[7] Jesus in Hebrew; in Greek, SOTER; but in Latin it is interpreted as “salutary” or “savior,” for the reason that he came as salutiferous for all the nations.

[8] Etymologiam autem nominis huius etiam Evangelista significat, dicens (Matth. 1,21): 'Vocabis nomen eius Salvator, quia ipse salvum faciet populum suum.' Sicut enim Christus significat regem, ita Iesus significat salvatorem.

[8] The etymology of this name the Evangelist also signifies, saying (Matth. 1,21): 'You will call his name Savior, because he himself will save his people.' For just as Christ signifies king, so Jesus signifies savior.

[9] Non itaque nos salvos facit quicumque rex, sed rex Salvator. Quod verbum Latina lingua antea non habebat, sed habere poterat, sicut potuit, quando voluit.

[9] Not, therefore, does just any king save us, but the King Savior. Which word the Latin tongue previously did not have, but could have, just as it was able to have it when it wished.

[10] Emmanuel ex Hebraeo in Latinum significat 'nobiscum Deus,' scilicet quia per Virginem natus Deus hominibus in carne mortali apparuit, ut terrenis viam salutis ad caelum aperiret. Ad divinitatis substantiam quae pertinent ista sunt: Deus, Dominus.

[10] Emmanuel from Hebrew into Latin signifies 'God with us,' namely because through the Virgin God, having been born, appeared to men in mortal flesh, so that from earthly things he might open the way of salvation to heaven. To the substance of divinity these pertain: God, Lord.

[11] Deus autem dictus propter unitam cum Patre substantiam. Dominus propter servientem creaturam.

[11] But "God" is called on account of the substance united with the Father. "Lord" on account of the serving creature.

[12] Deus autem et homo, quia Verbum et caro. Vnde et bis genitus dicitur, sive quia Pater eum genuit sine matre in aeternitate, sive quia mater sine patre in tempore.

[12] God, moreover, and man, because Word and flesh. Whence also he is said to be twice-begotten, either because the Father begot him without a mother in eternity, or because the mother without a father in time.

[13] Vnigenitus autem vocatur secundum divinitatis excellentiam, quia sine fratribus; Primogenitus, secundum susceptionem hominis, in qua per adoptionis gratiam fratres habere dignatus est, quibus esset primogenitus.

[13] But he is called Only-begotten according to the excellence of divinity, because he is without brothers; Firstborn, according to the assumption of humanity, in which he deigned to have brothers by the grace of adoption, of whom he would be firstborn.

[14] Homousion Patri ab unitate substantiae appellatur. Substantia enim vel essentia Graece OUSIA dicitur, OMO- unum. Vtrumque igitur coniunctum sonat una substantia.

[14] Homousion to the Father is named from the unity of substance. For substance, or essence, in Greek is called OUSIA, OMO- means one. Therefore both together, conjoined, sound “one substance.”

Hoc enim vocatur Homousion, quod est (Ioann. 10,30): 'Ego et Pater unum sumus,' hoc est, eiusdem cum Patre substantiae.

For this is called Homousion, which is (John 10,30): 'I and the Father are one,' that is, of the same substance with the Father.

[15] Quod nomen etsi scriptum in sanctis litteris non inveniatur, in assertione tamen totius Trinitatis defenditur, quia datur ratio unde recte dici ostendatur; sicut et Pater in illis libris nusquam Ingenitus legitur, sed tamen dicendus esse atque credendus non dubitatur.

[15] Although that name is not found written in the sacred letters, nevertheless it is defended in the assertion of the whole Trinity, because a reason is given whence it is shown that it is rightly said; just as also the Father is nowhere read as Ingenitus in those books, yet it is not doubted that he must be said and believed to be so.

[16] Homoeusion, similis substantiae, quia qualis Deus, talis est et imago eius. Invisibilis Deus et imago invisibilis.

[16] Homoeusion, of similar substance, because such as God is, such also is his image. Invisible God and an invisible image.

[17] Principium, eo quod ab ipso sint omnia, et quia ante eum nihil.

[17] Beginning, in that all things are from him, and because before him there is nothing.

[18] Finis, vel quia dignatus est in fine temporum humiliter in carne nasci et mori, et iudicium novissimum ipse suscipere, vel quia quidquid agimus ad illum referimus. Et cum ad eum pervenerimus, ultra quod quaeramus non habemus.

[18] End, either because he deigned, at the end of times, humbly to be born in the flesh and to die, and to undertake the Last Judgment himself, or because whatever we do we refer to him. And when we have come to him, we have nothing further to seek.

[19] Os Dei est, quia Verbum eius est. Nam sicut pro verbis, quae per linguam fiunt, saepe dicimus illa et illa lingua, ita et pro Dei verbo os ponitur, quia mos est ut ore verba formentur.

[19] He is the mouth of God, because he is His Word. For, just as for words which are made by the tongue we often say “this and that tongue,” so also, in place of the word of God, the mouth is put, because it is the custom that by the mouth words are formed.

[20] Verbum autem ideo dicitur, quia per eum Pater omnia condidit, sive iussit.

[20] But he is called the Word for this reason, because through him the Father created all things, or commanded them.

[21] Veritas, quia non fallit, sed tribuit quod promisit. Vita, quia creavit. Imago dicitur propter parem similitudinem Patris.

[21] Truth, because he does not deceive, but grants what he promised. Life, because he created. He is called Image on account of the equal likeness to the Father.

[22] Figura est, quia suscipiens formam servi operum virtutumque similitudine Patris in se imaginem atque inmensam magnitudinem designavit.

[22] He is a Figure, because, assuming the form of a servant, by the similitude to the Father in works and virtues, he designated in himself the image and the immense magnitude.

[23] Manus Dei est, quod omnia per ipsum facta sunt. Hinc et dextera propter effectum operis totius creaturae, quae per ipsum formata est. Brachium, quia ab ipso omnia continentur.

[23] He is called the Hand of God, because all things were made through him. Hence also the Right Hand, on account of the effect of the work of the whole creation, which was formed through him. The Arm, because by him all things are contained.

[24] Virtus, pro eo quod omnem potestatem Patris in semetipso habeat, et omnem caeli terraeque creaturam gubernet, contineat atque regat.

[24] Power (Virtue), on the ground that he has in himself all the power of the Father, and governs all the creation of heaven and earth, holds it together and rules it.

[25] Sapientia, pro eo quod ipse revelet mysteria scientiae et arcana sapientiae. Sed tamen cum sit Pater et Spiritus sanctus sapientia et virtus et lumen et lux, proprie tamen his nominibus Filius nuncupatur.

[25] Wisdom, on account of the fact that he himself reveals the mysteries of science and the arcana of wisdom. But nevertheless, although the Father and the Holy Spirit are wisdom and virtue and lumen and light, nevertheless the Son is properly called by these names.

[26] Splendor autem appellatur propter quod manifestat. Lumen, quia inluminat. Lux, quia ad veritatem contemplandam cordis oculos reserat.

[26] Splendor, moreover, is called so because he makes manifest. Lumen, because he illuminates. Lux, because he unbars the eyes of the heart for contemplating the truth.

[27] Sol, quia inluminator. Oriens, quia luminis fons et inlustrator est rerum, et quod oriri nos faciat ad vitam aeternam.

[27] Sun, because an illuminator. Orient, because he is the fount of light and the illustrator of things, and because he makes us rise to eternal life.

[28] Fons, quia rerum origo est, vel quod satiat sitientes. Ipse quoque A et ‡. Alpha enim litteram nulla praecedit; prima est enim litterarum, sicut et Filius Dei; ipse enim se principium Iudaeis interrogantibus esse respondit. Vnde et Iohannes in Apocalypsi proprie ipsam litteram ponens ait (22,13): 'Ego sum A et ‡, primus et novissimus.' Primus, quia ante eum nihil est.

[28] Fount, because he is the origin of things, or because he satiates the thirsty. He himself also A and ‡. For no letter precedes the letter Alpha; for it is the first of letters, just as the Son of God; for he himself replied to the Jews who were questioning that he is the beginning. Whence also John in the Apocalypse, expressly setting down the letter itself, says (22,13): 'I am A and ‡, the first and the last.' First, because before him there is nothing.

Novissimus, quia iudicium novissimum ipse suscepit.

The Last, because he himself undertook the last judgment.

[29] Mediator, quia inter Deum et hominem medius constitutus est, ut hominem ad Deum perduceret; unde et illum Graeci MESITEN vocant.

[29] Mediator, because he has been set in the middle between God and man, so that he might lead man to God; whence also the Greeks call him MESITEN.

[30] Paracletus, id est advocatus, quia pro nobis intercedit apud Patrem, sicut de eo dicit Iohannes (1 Ep. 2,1): 'Advocatum habemus apud Patrem Iesum Christum iustum.'

[30] Paraclete, that is, advocate, because he intercedes for us with the Father, just as John says about him (1 Ep. 2,1): 'We have an advocate with the Father, Jesus Christ the righteous.'

[31] Paracletus autem Graecum est, quod Latine dicitur advocatus. Quod nomen et Filio et Spiritui sancto adscribitur, iuxta quod et Dominus in Evangelio ait (Ioann. 14,16): 'Rogabo Patrem, et alium paracletum dabit vobis.'

[31] But Paraclete is a Greek term, which in Latin is called 'advocate.' This name is ascribed both to the Son and to the Holy Spirit, according to which also the Lord says in the Gospel (John 14:16): 'I will ask the Father, and he will give you another Paraclete.'

[32] Intercessor autem ideo vocatur, quia pro culpa nostra removenda curam gerit, et pro abluendis nostris criminibus curam inpendit.

[32] Moreover he is called Intercessor for this reason, because he bears care for the removal of our guilt, and expends care for the ablution of our crimes.

[33] Sponsus, quia descendens de caelo adhaesit Ecclesiae, ut pace Novi Testamenti essent duo in carne una.

[33] Bridegroom, because, descending from heaven, he adhered to the Church, so that by the peace of the New Testament the two might be in one flesh.

[34] Angelus dicitur propter adnuntiationem paternae ac suae voluntatis. Vnde [et] apud Prophetam (Esai. 9,6) 'magni consilii angelus' legitur, dum sit Deus et Dominus angelorum.

[34] He is called angel on account of the annunciation of the paternal and of his own will. Whence [also] in the Prophet (Isaiah 9,6) “angel of great counsel” is read, while he is God and Lord of the angels.

[35] Missus dicitur eo quod apparuit huic mundo Verbum caro factum, unde et idem dicit (Ioann. 16,28): 'Ego a Patre exii, et veni in hunc mundum.' Homo autem dicitur quia natus est.

[35] “Sent” he is called because the Word made flesh appeared to this world, whence also the same says (John 16,28): ‘I went forth from the Father, and I came into this world.’ Moreover, he is called man because he was born.

[36] Propheta, quia futura revelavit. Sacerdos, quia pro nobis hostiam se obtulit. Pastor, quia custos.

[36] Prophet, because he revealed future things. Priest, because he offered himself as a sacrifice for us. Pastor, because a guardian.

Magister, quia ostensor. Nazarenus vero a loco. Nazareus a merito, id est sanctus sive mundus, quia peccatum non fecit.

Master, because a revealer. Nazarene, indeed, from the place. Nazirite from merit—that is, holy or pure—because he did not commit sin.

[37] Siquidem et de aliis inferioribus rebus nominum species ad se trahit Christus, ut facilius intellegatur. Dicitur enim Panis, quia caro.

[37] Indeed, even from other inferior things Christ draws to himself species of names, so that he may be more easily understood. For he is called Bread, because he is flesh.

[38] Vitis, quia sanguine ipsius redempti sumus. Flos, quia electus. Via, quia per ipsum ad Deum imus.

[38] Vine, because by his blood we have been redeemed. Flower, because elect. Way, because through him we go to God.

Ostium, quia per ipsum ad Deum ingredimur. Mons, quia fortis. Petra, quia firmitas est credentium.

Door, because through him we enter to God. Mount, because strong. Rock, because he is the firmness of the believers.

[39] Lapis angularis, vel quia duos parietes e diverso, id est de circumcisione et praeputio, venientes in unam fabricam Ecclesiae iungit, vel quod pacem in se angelis et hominibus facit.

[39] The angular stone, either because it joins two walls coming from opposite sides, that is, from circumcision and prepuce, coming into one fabric of the Church; or because it makes peace in itself for angels and men.

[40] Lapis offensionis, quia veniens humilis offenderunt in eum increduli homines, et factus est petra scandali, sicut dicit Apostolus (1 Corinth. 1,23): 'Iudaeis quidem scandalum.'

[40] A stone of offense, because, coming in humility, unbelieving men took offense at him, and he was made a rock of scandal, as the Apostle says (1 Corinthians 1:23): 'to Jews indeed a scandal.'

[41] Fundamentum autem ideo vocatur, quia fides in eo firmissima est, vel quia super eum catholica Ecclesia constructa est.

[41] The foundation, moreover, is for that reason called so, because faith in him is most firm, or because upon him the catholic Church has been constructed.

[42] Nam et Christus Agnus pro innocentia; et Ovis propter patientiam; et Aries propter principatum; et Haedus propter similitudinem carnis peccati;

[42] For also Christ is the Lamb for innocence; and the Sheep on account of patience; and the Ram on account of preeminence; and the Kid on account of the similitude of the flesh of sin;

[43] et Vitulus pro eo quod pro nobis est immolatus; et Leo pro regno et fortitudine; et Serpens pro morte et sapientia; idem et Vermis, quia resurrexit;

[43] and as Calf, because he was immolated for us; and as Lion for kingship and fortitude; and as Serpent for death and wisdom; likewise as Worm, because he has resurrected;

[44] Aquila, propter quod post resurrectionem ad astra remeavit. Nec mirum si vilibus significationibus figuretur, qui usque ad nostrarum passionum seu carnis contumelias descendisse cognoscitur.

[44] The Eagle, because after the resurrection he returned to the stars. Nor is it a wonder if he is figured by mean significations, he who is known to have descended even to the contumelies of our sufferings, that is, of the flesh.

[45] Qui dum sit Dei Patris coaeternus ante saecula Filius, postquam venit plenitudo temporis, propter salutem nostram formam servi accepit, et factus est Filius Dei hominis filius.

[45] Who, although he is the coeternal Son of God the Father before the ages, after the fullness of time had come, for our salvation took the form of a servant, and the Son of God became the son of man.

[46] Vnde et quaedam de illo in Scripturis secundum formam Dei, quaedam secundum formam servi dicuntur. Quorum, exempli gratia, duo quaedam commemorantur, ut singula ad singula referantur. Secundum formam enim Dei de se ipso dixit (Ioann.

[46] Whence also some things about him in the Scriptures are said according to the form of God, some according to the form of a servant. Of which, for example, two certain things are commemorated, so that each may be referred to each. For according to the form of God indeed he said about himself (John.

10,30): 'Ego et Pater unum sumus': secundum formam servi (Ioann. 14,28): 'Quoniam Pater maior me est.'

10:30): 'I and the Father are one': according to the form of a servant (John 14:28): 'Because the Father is greater than I.'

[47] Homines autem minus intellegentes quid pro quid dicatur, ea quae propter formam servi dicta sunt volunt transferre ad formam Dei; et rursus ea quae dicta sunt ut ad se invicem personae referantur, volunt nomina esse naturae atque substantiae, et faciunt errorem in fide.

[47] But men less understanding as to what is said with respect to what, want to transfer the things that have been said on account of the form of a servant to the form of God; and in turn the things that have been said so that the persons may be referred to one another, they want to be names of nature and substance, and they make an error in the faith.

[48] Sic autem Dei filio coniuncta est humana natura, ut ex duabus substantiis fieret una persona. Solus igitur homo pertulit crucem, sed propter unitatem personae et Deus dicitur pertulisse.

[48] Thus, however, the human nature was conjoined to the Son of God, so that out of two substances one person might be made. Therefore the man alone bore the cross, but on account of the unity of the person even God is said to have borne it.

[49] Hinc est quod scribitur (1 Corinth. 2,8): 'Si enim cognovissent, numquam Dominum gloriae crucifixissent.' Filium ergo Dei crucifixum fatemur, non ex virtute divinitatis, sed ex infirmitate humanitatis: non ex suae naturae permansione, sed ex nostra susceptione.

[49] Hence it is that it is written (1 Corinthians 2:8): 'For if they had known, they would never have crucified the Lord of glory.' Therefore we confess the Son of God crucified, not from the virtue of divinity, but from the infirmity of humanity: not from the abiding of his own nature, but from the assumption of ours.

III. DE SPIRITV SANCTO.

3. ON THE HOLY SPIRIT.

[1] Spiritus sanctus ideo praedicatur Deus, quia ex Patre Filioque procedit, et substantiam eius habet. Neque enim aliud de Patre procedere potuit quam quod ipse est Pater.

[1] The Holy Spirit is therefore proclaimed God, because he proceeds from the Father and the Son, and possesses his substance. For nothing could proceed from the Father other than that which the Father himself is.

[2] Spiritus autem dictus secundum id quod ad aliquid refertur spiratus; et spirans utique spiritu inspirans est, et ex eo appellatus Spiritus est. Proprio autem modo quodam dicitur Spiritus sanctus secundum quod refertur ad Patrem et Filium, quod eorum spiritus sit.

[2] But “Spirit” is said, according to that which is referred to something, as “spirated”; and the one breathing is assuredly inspiring by spirit, and from this he is appellated “Spirit.” Yet in a certain proper mode he is called the Holy Spirit, according as he is referred to the Father and the Son, in that he is their Spirit.

[3] Nam et hoc nomen, quod Spiritus dicitur, non secundum id quod refertur ad aliquid, sed secundum id quod aliquam naturam significat.

[3] For even this name, which is called Spirit, is said not according to that which is referred to something, but according to that which signifies some nature.

[4] Omnis enim incorporea natura spiritus in Scripturis sacris appellatur, unde non tantum Patri et Filio et Spiritui sancto, sed omni rationali creaturae et animae hoc vocabulum congruit.

[4] For every incorporeal nature is called spirit in the sacred Scriptures, whence this vocable is fitting not only to the Father and the Son and the Holy Spirit, but to every rational creature and soul.

[5] Ideo igitur Spiritus Dei sanctus vocatur, quia Patris et Filii sanctitas est. Nam cum sit et Pater spiritus et Filius spiritus, et Pater sanctus et Filius sanctus, proprie tamen ipse vocatur Spiritus sanctus, tamquam sanctitas coessentialis et consubstantialis amborum.

[5] Therefore the Spirit of God is called holy, because He is the holiness of the Father and the Son. For although the Father is spirit and the Son is spirit, and the Father holy and the Son holy, nevertheless He Himself is properly called the Holy Spirit, as the coessential and consubstantial holiness of both.

[6] Spiritus sanctus ideo non dicitur genitus, ne duo in Trinitate Filii suspicentur. Ideo non praedicatur ingenitus, ne duo Patres in ipsa Trinitate credantur.

[6] The Holy Spirit for this reason is not called begotten, lest two Sons be suspected in the Trinity. For this reason he is not proclaimed unbegotten, lest two Fathers be believed in the Trinity itself.

[7] Procedens autem dicitur testimonio Domini dicentis (Ioann. 16,12): 'Multa adhuc habeo quae vobis loquar, sed non potestis illa modo audire. Veniet autem Spiritus veritatis, qui a Patre procedit, et de meo accipiet: ille vobis indicabit omnia.' Hic autem non solum natura procedit, sed semper ad peragenda opera Trinitatis indesinenter procedit.

[7] But he is said to proceed by the testimony of the Lord saying (John 16:12): 'I still have many things which I would speak to you, but you are not able to hear them now. But the Spirit of truth will come, who proceeds from the Father, and he will receive from what is mine: he will declare all things to you.' And he here proceeds not only by nature, but always, unceasingly, proceeds to accomplish the works of the Trinity.

[8] Hoc autem interest inter nascentem Filium et procedentem Spiritum sanctum, quod Filius ex uno nascitur, Spiritus sanctus ex utroque procedit; et ideo dicit Apostolus (Rom. 8,9): 'Qui autem Spiritum Christi non habet, hic non est eius.'

[8] Now this is the difference between the begotten Son and the proceeding Holy Spirit: that the Son is born from one, the Holy Spirit proceeds from both; and therefore the Apostle says (Rom. 8,9): 'But whoever does not have the Spirit of Christ, this one is not his.'

[9] Spiritus sanctus ex opere etiam et angelus intellegitur. Dictum est enim de illo (Ioann. 16,13): 'Et quae ventura sunt adnuntiabit vobis'; et utique angelus Graece, Latine nuntius interpretatur.

[9] The Holy Spirit, from his operation, is even understood as 'angel.' For it was said about him (Ioann. 16,13): 'And he will announce to you the things that are to come'; and assuredly 'angelus' in Greek, in Latin is interpreted 'messenger'.

Vnde et duo angeli apparuerunt Loth, in quibus Dominus singulariter appellatur, quos intellegimus Filium et Spiritum sanctum, nam Pater numquam legitur missus.

Whence also two angels appeared to Lot, in whom the Lord is called in the singular, whom we understand to be the Son and the Holy Spirit; for the Father is never read as sent.

[10] Spiritus sanctus, quod dicitur Paracletus, a consolatione dicitur; PARAKLESIS enim Latine consolatio appellatur. Christus enim eum Apostolis lugentibus misit, postquam ab eorum oculis ipse in caelum ascendit.

[10] The Holy Spirit, who is called the Paraclete, is so named from consolation; for PARAKLESIS is called consolatio in Latin. For Christ sent him to the Apostles who were mourning, after he himself ascended into heaven from before their eyes.

[11] Consolator enim tristibus mittitur, secundum illam eiusdem Domini sententiam (Matth. 5,4): 'Beati lugentes, quoniam ipsi consolabuntur.' Ipse etiam dixit (Matth. 9,15): 'Tunc lugebunt filii sponsi, cum ab eis ablatus fuerit sponsus.'

[11] For the Consoler is sent to the sad, according to that saying of the same Lord (Matth. 5,4): 'Blessed are those who mourn, for they themselves shall be consoled.' He himself also said (Matth. 9,15): 'Then the sons of the bridegroom will mourn, when the bridegroom shall have been taken away from them.'

[12] Item Paracletus, pro eo quod consolationem praestet animabus, qui gaudium temporale amittunt. Alii Paracletum [dicunt] Latine oratorem vel advocatum interpretantur. Ipse enim Spiritus sanctus dicit; ipse docet; per ipsum datur sermo sapientiae; ab ipso sancta Scriptura inspirata est.

[12] Likewise the Paraclete, because he provides consolation to souls who lose temporal joy. Others interpret Paraclete in Latin as orator or advocate [say]. For the Holy Spirit himself speaks; he himself teaches; through him the discourse of wisdom is given; by him Holy Scripture has been inspired.

[13] Spiritus sanctus ideo septiformis nuncupatur, propter dona quae de unitatis eius plenitudine particulatim quique, ut digni sunt, consequi promerentur. Ipse enim Spiritus sapientiae et intellectus: Spiritus consilii et fortitudinis: Spiritus scientiae et pietatis: Spiritus timoris Domini.

[13] The Holy Spirit is therefore called sevenfold, on account of the gifts which, from the fullness of his unity, each one severally, as they are worthy, may deserve to obtain. For he himself is the Spirit of wisdom and understanding: the Spirit of counsel and fortitude: the Spirit of knowledge and piety: the Spirit of the fear of the Lord.

[14] Spiritus autem principalis in Psalmo quinquagesimo legitur, ubi quia tertio spiritus repetitur, nonnulli Trinitatem intellexerunt ideo quia scriptum est (Ioann. 4,24): 'Deus Spiritus est.' Quod enim non est corpus, et tamen est, videtur restare ut spiritus sit. Intellegunt enim ibi nonnulli Trinitatem significari: in Spiritu principali Patrem: in Spiritu recto Filium: in Spiritu sancto Spiritum sanctum.

[14] But the principal Spirit is read in the fiftieth Psalm, where, because spirit is repeated a third time, some have understood the Trinity, for this reason that it is written (John 4:24): 'God is Spirit.' For that which is not body, and yet is, seems to remain to be spirit. For some understand that there the Trinity is signified: in the principal Spirit, the Father; in the right Spirit, the Son; in the Holy Spirit, the Holy Spirit.

[15] Spiritus sanctus ideo donum dicitur, eo quod datur. A dando enim donum est nuncupatum. Notissimum est enim Dominum Iesum Christum, cum post resurrectionem a mortuis ascendisset in caelum, dedisse Spiritum sanctum, quo credentes inpleti linguis omnium gentium loquebantur.

[15] The Holy Spirit is therefore called a gift, for the reason that it is given. For from giving indeed “donum” has been so named. It is most well known that the Lord Jesus Christ, when after the resurrection from the dead he had ascended into heaven, gave the Holy Spirit, by which the believers, filled, were speaking in the tongues of all nations.

[16] In tantum autem donum Dei est, in quantum datur eis qui per eum diligunt Deum. Apud se autem Deus est: apud nos donum est; sed sempiterne Spiritus sanctus donum est, distribuens singulis, prout vult, gratiarum dona.

[16] Moreover, it is a gift of God to the extent that it is given to those who through him love God. With respect to himself, however, he is God; with respect to us, he is a gift; but sempiternally the Holy Spirit is a gift, distributing to each, as he wills, the gifts of grace.

[17] Nam et prophetias quibus vult inpertit, et peccata quibus vult dimittit. Nam peccata sine Spiritu sancto non donantur.

[17] For he both imparts prophecies to whom he wills, and remits sins to whom he wills. For sins are not forgiven without the Holy Spirit.

[18] Spiritus sanctus inde proprie caritas nuncupatur, vel quia naturaliter eos, a quibus procedit, coniungit et se unum cum eis esse ostendit, vel quia in nobis id agit ut in Deo maneamus, et ipse in nobis.

[18] Hence the Holy Spirit is properly called charity, either because he naturally joins together those from whom he proceeds and shows himself to be one with them, or because he works this in us: that we abide in God, and he himself in us.

[19] Vnde et in donis Dei nihil maius est caritate, et nullum est maius donum Dei quam Spiritus sanctus.

[19] Whence also in the gifts of God nothing is greater than charity, and no gift of God is greater than the Holy Spirit.

[20] Ipse est et gratia, quae quia non meritis nostris, sed voluntate divina gratis datur, inde gratia nuncupatur. Sicut autem unicum Dei Verbum proprie vocamus nomine Sapientiae, cum sit universaliter et Spiritus sanctus et Pater ipse sapientia, ita Spiritus sanctus proprie nuncupatur vocabulo Caritatis, cum sit et Pater et Filius universaliter caritas.

[20] He himself is also grace, which, because it is given not by our merits but freely by the divine will, is therefore called grace. And just as we properly call the only Word of God by the name Wisdom, though universally both the Holy Spirit and the Father himself are wisdom, so the Holy Spirit is properly named by the appellation Charity, although universally both the Father and the Son are charity.

[21] Spiritus sanctus Digitus Dei esse in libris Evangelii apertissime declaratur. Cum enim unus Evangelista dixisset (Luc. 11,20): 'In digito Dei eicio daemonia': alius hoc idem ita dixit (Matth.

[21] The Holy Spirit is most openly declared to be the Finger of God in the books of the Gospel. For when one Evangelist had said (Luke 11:20): 'By the finger of God I cast out demons': another said this same thing thus (Matt.

12,28): 'In spiritu Dei eicio daemonia.' Vnde et digito Dei scripta est lex, data die quinquagesimo ab occisione agni, et die quinquagesimo venit Spiritus sanctus a passione Domini nostri Iesu Christi.

12,28): 'In the Spirit of God I cast out demons.' Whence also the law was written by the finger of God, given on the fiftieth day from the slaying of the lamb, and on the fiftieth day the Holy Spirit came from the Passion of our Lord Jesus Christ.

[22] Ideo autem digitus Dei dicitur, ut eius operatoria virtus cum Patre et Filio significetur. Vnde et Paulus ait (1 Cor. 12,11): 'Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult.' Sicut autem per baptismum in Christo morimur et renascimur, ita Spiritu signamur, quod est digitus Dei et spiritale signaculum.

[22] Therefore he is called the Finger of God, so that his operative virtue together with the Father and the Son may be signified. Whence also Paul says (1 Corinthians 12:11): 'But one and the same Spirit operates all these things, distributing to each as he wills.' And just as through baptism we die in Christ and are reborn, so we are sealed by the Spirit, which is the Finger of God and the spiritual seal.

Spiritus sanctus idcirco in columbae specie venisse scribitur, ut natura eius per avem simplicitatis et innocentiae declararetur. Vnde et Dominus (Matth. 10,16): 'Estote,' inquit, 'simplices sicut columbae.' Haec enim avis corporaliter ipso felle caret, habens tantum innocentiam et amorem.

The Holy Spirit is written therefore to have come in the species of a dove, so that his nature might be declared through the bird of simplicity and innocence. Whence also the Lord (Matt. 10:16): 'Be,' he says, 'simple as doves.' For this bird bodily lacks gall itself, having only innocence and love.

[23] Spiritus sanctus inde nomine ignis appellatur, pro eo quod in Apostolorum Actibus per divisionem linguarum ut ignis apparuit, qui et insedit super unumquemque eorum.

[23] The Holy Spirit thence is called by the name of fire, because in the Acts of the Apostles he appeared as fire through the division of tongues, and he sat upon each one of them.

[24] Propterea autem diversarum linguarum gratiam apostolis dedit, ut idonei efficerentur fidelium eruditioni populorum.

[24] For this reason, moreover, he gave to the apostles the grace of diverse languages, so that they might be rendered suitable for the erudition of the peoples of the faithful.

[25] Quod vero supra singulos sedisse memoratur, id causa est, ut intellegatur per plures non fuisse divisus, sed mansisse in singulis totus, sicut fere ignibus mos est.

[25] But that he is recorded to have sat above individuals one by one, the reason is this: that it may be understood that through many he was not divided, but remained whole in each, as is generally the custom with fires.

[26] Hanc enim habet naturam ignis accensus, ut quanti ad eum, quanti ad 'crinem purpurei splendoris' aspexerint, tantis visum suae lucis inpertiat, tantis ministerium sui muneris tribuat, et ipse nihilominus in sua integritate permaneat.

[26] For a kindled fire has this nature: that, to as many as have looked toward it, as many as have looked toward the 'crest of purple splendor', it imparts the sight of its light, to as many it grants the ministry of its gift, and it nonetheless remains in its own integrity.

[27] Spiritus sanctus nomine aquae appellatur in Evangelio, Domino clamante et dicente (Ioann. 7,38): 'Si quis sitit, veniat ad me et bibat. Qui credit in me, flumina aquae vivae fluent de ventre eius.' Evangelista autem exposuit unde diceret.

[27] The Holy Spirit is called by the name of water in the Gospel, with the Lord crying out and saying (John 7:38): 'If anyone thirsts, let him come to me and drink. He who believes in me, rivers of living water will flow from his belly.' But the Evangelist expounded whence he said this.

Secutus enim ait: 'Hoc enim dicebat de Spiritu, quem accepturi erant credentes in eum.'

And the one following said: 'For he was saying this about the Spirit, whom those believing in him were going to receive.'

[28] Sed aliud est aqua sacramenti, aliud aqua quae significat Spiritum Dei. Aqua enim sacramenti visibilis est: aqua Spiritus invisibilis est. Ista abluit corpus, et significat quod fit in anima: per illum autem Spiritum sanctum ipsa anima mundatur et saginatur.

[28] But the water of the sacrament is one thing, the water which signifies the Spirit of God is another. For the water of the sacrament is visible; the water of the Spirit is invisible. This washes the body and signifies what is wrought in the soul; but by that Holy Spirit the soul itself is purified and nourished.

[29] Spiritus sanctus ideo unctio dicitur, Iohanne testante apostolo, quia sicut oleum naturali pondere superfertur omni liquori, ita in principio superferebatur Spiritus sanctus aquis. Vnde et Dominus oleo exultationis, hoc est Spiritu sancto, legitur fuisse unctus.

[29] The Holy Spirit therefore is called unction, the apostle John bearing witness, because just as oil by its natural weight is borne above every liquid, so in the beginning the Holy Spirit was borne upon the waters. Whence also the Lord is read to have been anointed with the oil of exultation, that is, with the Holy Spirit.

[30] Sed et Iohannes apostolus Spiritum sanctum unctionem vocat dicens (1 Ep. 2,27): 'Et vos,' inquit, 'unctionem quam accepistis ab eo, permaneat in vobis; et necesse non habetis ut aliquis doceat vos: sed sicut unctio eius docet vos de omni re.' Ipse est enim Spiritus sanctus unctio invisibilis.

[30] But also the apostle John calls the Holy Spirit “unction,” saying (1 Ep. 2,27): ‘And you,’ he says, ‘the unction which you have received from him, let it remain in you; and you have no need that anyone teach you: but just as his unction teaches you about every matter.’ For the Holy Spirit himself is the invisible unction.

IV. DE TRINITATE.

4. ON THE TRINITY.

[1] Trinitas appellata quod fiat totum unum ex quibusdam tribus, quasi Triunitas; ut memoria, intellegentia et voluntas, in quibus mens habet in se quandam imaginem divinae Trinitatis. Nam dum tria sint, unum sunt, quia et singula in se manent et omnia in omnibus.

[1] Trinity is so called because a whole one is made from certain three, as it were Triunity; as memory, intelligence, and will, in which the mind has in itself a certain image of the divine Trinity. For while they are three, they are one, because both each remains in itself and all things are in all.

[2] Pater igitur et Filius et Spiritus sanctus trinitas et unitas. Idem enim unum, idem [et] tria. In natura unum, in personis tria.

[2] Therefore the Father and the Son and the Holy Spirit are Trinity and Unity. For the same is one, the same [and] three. In nature one, in persons three.

Vnum propter maiestatis communionem, tria propter personarum proprietatem.

One on account of the communion of majesty, three on account of the property of the persons.

[3] Nam alius Pater, alius Filius, alius Spiritus sanctus: sed alius quidem non aliud, quia pariter simplex pariterque incommutabile bonum et coaeternum.

[3] For the Father is one, the Son another, the Holy Spirit another: but “another” indeed, not “another thing,” because it is an equally simple and equally incommutable good, and coeternal.

[4] Pater solus non est de alio; ideo solus appellatur ingenitus. Filius solus de Patre est natus; ideo solus dicitur genitus. Spiritus sanctus solus de Patre et Filio procedit; ideo solus amborum nuncupatur spiritus.

[4] The Father alone is not from another; therefore he alone is called ingenerate. The Son alone is born of the Father; therefore he alone is said to be begotten. The Holy Spirit alone proceeds from the Father and the Son; therefore he alone is named the Spirit of both.

[5] In hac Trinitate alia appellativa nomina, alia propria sunt. Propria sunt essentialia, ut Deus, Dominus, Omnipotens, Inmutabilis, Inmortalis. Et inde propria, quia ipsam substantiam significant qua unum sunt.

[5] In this Trinity some names are appellative, others proper. Proper are the essential ones, such as God, Lord, Omnipotent, Immutable, Immortal. And hence they are called proper, because they signify the very substance by which they are one.

[6] Appellativa vero Pater et Filius et Spiritus sanctus, Ingenitus et Genitus et Procedens. Eadem et relativa, quia ad se invicem referuntur. Cum enim dicitur Deus, essentia est, quia ad se ipsum dicitur.

[6] Appellative, however, are Father and Son and Holy Spirit, Unbegotten and Begotten and Proceeding. The same are also relative, because they refer to one another. For when “God” is said, it is essence, because it is said with reference to Himself.

Cum vero dicitur Pater et Filius et Spiritus sanctus, relative dicuntur, quia ad se invicem referuntur.

But when Father and Son and the Holy Spirit are spoken of, they are said relatively, because they refer to one another.

[7] Nam Pater non ad se ipsum, sed ad Filium relative dicitur, quia est ei filius: sic et Filius relative dicitur, quia est ei pater: sic et Spiritus sanctus, quia est Patris Filiique spiritus.

[7] For Father is not said with reference to himself, but relatively to the Son, because there is to him a son; so too the Son is said relatively, because there is to him a father; so too the Holy Spirit, because he is the Spirit of the Father and of the Son.

[8] His enim appellationibus hoc significatur, quod ad se invicem referuntur, non ipsa substantia qua unum sunt. Proinde Trinitas in relativis personarum nominibus est; deitas non triplicatur, sed in singularitate est; quia si triplicatur, deorum inducimus pluralitatem.

[8] By these appellations this is signified: that they are referred to one another, not the very substance by which they are one. Accordingly, the Trinity is in the relative names of the persons; the Deity is not triplicated, but is in singularity; because if it is triplicated, we introduce a plurality of gods.

[9] Nomen autem deorum in angelis et sanctis hominibus ideo pluraliter dicitur, propter quod non sint merito aequales.

[9] Moreover, the name “gods” in angels and holy men is for that reason said in the plural, because they are not equal by merit.

[10] De quibus Psalmus (81,6): 'Ego dixi: Dii estis.' De Patre autem et Filio et Spiritu sancto propter unam et aequalem divinitatem non nomen deorum, sed Dei esse ostenditur, sicut ait Apostolus (1 Cor. 8,6): 'Nobis tamen unus Deus,' vel sicut voce divina dicitur (Marc. 12,29): 'Audi Israel, Dominus Deus tuus Deus unus est,' scilicet ut et Trinitas sit, et unus Dominus Deus sit.

[10] Concerning which the Psalm (81,6): 'I said: You are gods.' But concerning the Father and the Son and the Holy Spirit, on account of the one and equal divinity, it is shown that the name not of gods, but of God, is to be, just as the Apostle says (1 Cor. 8,6): 'Yet for us one God,' or as by the divine voice it is said (Mark 12,29): 'Hear, Israel, the Lord your God is one God,' namely, so that both there be a Trinity, and there be one Lord God.

[11] Fides apud Graecos de Trinitate hoc modo est: una OUSIA, ac si dicat una natura aut una essentia: tres UPOSTASEIS, quod resonat in Latinum vel tres personas vel tres substantias.

[11] The faith among the Greeks concerning the Trinity is in this way: one OUSIA, as if to say one nature or one essence; three UPOSTASEIS, which echoes in Latin as either three persons or three substances.

[12] Nam Latinitas proprie non dicit de Deo nisi essentiam; substantiam vero non proprie dicit, sed abusive; quoniam vere substantia apud Graecos persona intellegitur, non natura.

[12] For Latinity properly says of God only essence; but substance it does not say properly, rather abusively; since truly substance among the Greeks is understood as person, not nature.

V. DE ANGELIS.

5. ON THE ANGELS.

[1] Angeli Graece vocantur, Hebraice malachoth, Latine vero nuntii interpretantur, ab eo quod Domini voluntatem populis nuntiant.

[1] Angels are called in Greek, in Hebrew malachoth, but in Latin they are interpreted as nuntii, that is, messengers, from the fact that they announce the will of the Lord to the peoples.

[2] Angelorum autem vocabulum officii nomen est, non naturae. Semper enim spiritus sunt, sed cum mittuntur, vocantur angeli.

[2] However, the appellation of angels is a name of office, not of nature. For they are always spirits, but when they are sent, they are called angels.

[3] Quibus ideo pictorum licentia pinnas faciunt, ut celerem eorum in cuncta discursum significent, sicut et iuxta fabulas poetarum venti pinnas habere dicuntur, propter velocitatem scilicet. Vnde et Scriptura sacra dicit (Psalm. 104,3): 'Qui ambulat super pinnas ventorum.'

[3] For which reason painters, by their license, make wings for them, so as to signify their celerity in coursing through all things, just as also, according to the fables of the poets, the winds are said to have wings, namely on account of velocity. Whence also Sacred Scripture says (Psalm. 104,3): 'He who walks upon the wings of the winds.'

[4] Novem autem esse ordines angelorum sacrae Scripturae testantur, id est angeli, archangeli, throni, dominationes, virtutes, principatus, potestates, cherubim et seraphim. Quorum officiorum vocabula cur ita dicta sint, interpretando exequimur.

[4] Moreover, that there are nine orders of angels the sacred Scriptures testify, that is: angels, archangels, thrones, dominations, virtues, principalities, powers, cherubim, and seraphim. Why the names of their offices are so called, we will set forth by interpreting.

[5] Angeli vocantur propter quod de caelis ad adnuntiandum hominibus mittuntur. Angelus enim Graece, Latine nuntius dicitur.

[5] They are called angels because they are sent from the heavens to announce to human beings. For “angel” in Greek is, in Latin, “messenger.”

[6] Archangeli Graeca lingua summi nuntii interpretantur. Qui enim parva vel minima adnuntiant, angeli; qui vero summa, archangeli nuncupantur. Archangeli dicti eo quod primatum teneant inter angelos; ARCHOS enim Graece, Latine princeps interpretatur.

[6] Archangels, in the Greek tongue, are interpreted as the highest messengers. For those who announce small or very small things are angels; but those who announce the highest things are called archangels. They are called archangels because they hold primacy among the angels; for ARCHOS in Greek is interpreted in Latin as princeps.

Sunt enim duces et principes, sub quorum ordine unicuique angelorum officia deputata sunt.

For there are leaders and princes, under whose order the offices of each of the angels have been deputed.

[7] Nam quia archangeli angelis praesunt Zacharias propheta testatur dicens (2,3): 'Ecce angelus, qui loquebatur in me, egrediebatur, et angelus alius egrediebatur in occursum eius, et dixit ad eum: Curre, loquere ad puerum istum dicens: Absque muro habitabitur Hierusalem.'

[7] For since archangels preside over angels, the prophet Zechariah testifies, saying (2,3): 'Behold, the angel who was speaking in me was going out, and another angel was going out to meet him, and said to him: Run, speak to this youth, saying: Jerusalem shall be inhabited without a wall.'

[8] Si enim in ipsis officiis angelorum nequaquam potestates superiores inferiores disponerent, nullo modo hoc, quod homini diceret angelus, ab angelo cognovisset.

[8] For if, in the very offices of the angels, the superior powers by no means disposed the inferior, in no way would he have learned this from an angel, that an angel would speak to the man.

[9] Quidam autem archangelorum privatis nominibus appellantur, ut per vocabula ipsa in opere suo quid valeant designetur.

[9] Some, moreover, of the archangels are called by proper names, so that by the very vocables it may be designated what they avail for in their work.

[10] Gabriel Hebraice in linguam nostram vertitur fortitudo Dei. Vbi enim potentia divina vel fortitudo manifestatur, Gabriel mittitur.

[10] Gabriel in Hebrew is translated into our language as the fortitude of God. For where divine potency or fortitude is manifested, Gabriel is sent.

[11] Vnde et eo tempore, quo erat Dominus nasciturus et triumphaturus de mundo, Gabriel venit ad Mariam, ut illum adnuntiaret qui ad debellandas aerias potestates humilis venire dignatus est.

[11] Whence also at that time when the Lord was about to be born and to triumph over the world, Gabriel came to Mary, to announce him who deigned to come in humility to vanquish the aerial powers.

[12] Michael interpretatur, Qui sicut Deus. Quando enim aliquid in mundo mirae virtutis fit, hic archangelus mittitur. Et ex ipso opere nomen est eius, quia nemo valet facere quod facere potest Deus.

[12] Michael is interpreted, Who is like God. For when something of wondrous power is done in the world, this archangel is sent. And from the very work is his name, because no one is strong enough to do what God can do.

[13] Raphael interpretatur curatio vel medicina Dei. Vbicumque enim curandi et medendi opus necessarium est, hic archangelus a Deo mittitur; et inde medicina Dei vocatur.

[13] Raphael is interpreted as the curation or medicine of God. For wherever the work of curing and of healing is necessary, this archangel is sent by God; and from that he is called the medicine of God.

[14] Vnde et ad Tobiam idem archangelus missus oculis eius curationem adhibuit, et caecitate detersa visum ei restituit. Nominis enim interpretatione et angeli officium designatur.

[14] Whence also to Tobias the same archangel, having been sent, applied a cure to his eyes, and, the blindness wiped away, restored sight to him. For by the interpretation of the name the office of the angel also is designated.

[15] Vriel interpretatur ignis Dei, sicut legimus apparuisse ignem in rubo. Legimus etiam ignem missum desuper, et inplesse quod praeceptum est.

[15] Uriel is interpreted as fire of God, just as we read that fire appeared in the bush. We also read of fire sent from above, and that it fulfilled what was commanded.

[16] Throni autem et dominationes et principatus et potestates et virtutes, quibus universam caelestem societatem Apostolus conplectitur, ordines angelorum et dignitates intelleguntur; et pro hac ipsa distributione officiorum alii throni, alii dominationes, alii principatus, alii potestates dicuntur, pro certis dignitatibus quibus invicem distinguntur.

[16] But the Thrones and dominions and principalities and powers and virtues, by which the Apostle comprehends the whole heavenly society, are understood as orders and dignities of angels; and on account of this very distribution of offices some are called thrones, others dominions, others principalities, others powers, according to the certain dignities by which they are distinguished from one another.

[17] Virtutes angelicae quaedam ministeria perhibentur, per quos signa et miracula in mundo fiunt; propter quod et Virtutes dicuntur.

[17] The angelic Virtues are held to be certain ministries, through whom signs and miracles are wrought in the world; on account of which they are also called Virtues.

[18] Potestates sunt, quibus virtutes adversae subiectae sunt, et inde Potestatum nomine nuncupantur, quia maligni spiritus eorum potestate coercentur, ne tantum mundo noceant quantum cupiunt.

[18] The Powers are those to whom the adverse Virtues are subjected, and from this they are called by the name of Powers, because the malignant spirits are coerced by their power, lest they harm the world as much as they desire.

[19] Principatus sunt hi qui angelorum agminibus praesunt. Qui pro eo, quod subditos angelos ad explendum ministerium divinum disponunt, principatus vocabulum acceperunt. Nam alii sunt qui administrant, alii qui adsistunt, sicut et per Danielum dicitur (7,10): 'Milia milium ministrabant ei, et decies milies centena milia adsistebant ei.'

[19] The Principalities are those who preside over the ranks of angels. Because they arrange the subject angels to fulfill the divine ministry, they have received the appellation “Principalities.” For there are some who administer, others who stand by, just as also it is said through Daniel (7,10): 'Thousands of thousands were ministering to him, and ten-thousand times a hundred thousand were standing by him.'

[20] Dominationes sunt ii qui etiam Virtutibus et Principatibus praeeminent, qui pro eo, quod ceteris angelorum agminibus dominantur, Dominationes vocantur.

[20] The Dominations are those who are also preeminent over the Virtues and the Principalities, who, for the reason that they dominate the other armies of angels, are called Dominations.

[21] Throni sunt agmina angelorum, qui Latino eloquio sedes dicuntur; et vocati Throni quia illis conditor praesidet, et per eos iudicia sua disponit.

[21] The Thrones are the hosts of angels, which in Latin speech are called seats; and they are called Thrones because the Creator presides upon them, and through them he arranges his judgments.

[22] Cherubin autem et ipsi sublimes caelorum potestates et angelica ministeria perhibentur; qui ex Hebraeo in linguam nostram interpretantur scientiae multitudo. Sunt enim sublimiora agmina angelorum, qui pro eo, quod vicinius positi divina scientia ceteris amplius pleni sunt, Cherubin, id est plenitudo scientiae, appellantur.

[22] But the Cherubim too are held to be exalted celestial powers and angelic ministries; and from Hebrew into our language they are interpreted as “multitude of knowledge.” For they are more sublime companies of angels, who, because they are placed nearer, are more fully filled than the rest with divine knowledge; they are called Cherubim, that is, fullness of knowledge.

[23] Ipsa sunt illa duo animalia super propitiatorium arcae ficta ex metallo, propter significandam angelorum praesentiam, in quorum medio ostenditur Deus.

[23] These are those very two living creatures fashioned out of metal above the propitiatory of the ark, for the purpose of signifying the presence of the angels, in the midst of whom God is shown.

[24] Seraphin quoque similiter multitudo est angelorum, qui ex Hebraeo in Latinum ardentes vel incendentes interpretantur. Qui idcirco ardentes vocantur, quia inter eos et Deum nulli angeli consistunt; et ideo quanto vicinius coram eo consistunt, tanto magis luminis claritate divini inflammantur.

[24] Seraphim likewise are a multitude of angels, who from Hebrew into Latin are interpreted as ardent or incendiary. They are therefore called ardent, because between them and God no angels stand; and thus the nearer they stand before him, the more they are inflamed by the clarity of divine light.

[25] Vnde et ipsi velant faciem et pedes sedentis in throno Dei; et idcirco cetera angelorum turba videre Dei essentiam plene non valent, quoniam Cherubin eam tegit.

[25] Whence also they themselves veil the face and the feet of the One sitting on the throne of God; and for this reason the rest of the angelic throng are not able fully to see the essence of God, since the Cherubin covers it.

[26] Haec igitur vocabula agminum angelorum ita sunt specialia ordinum singulorum, ut tamen sint ex parte communia omnium. Nam dum Throni sedes Dei in quorundam angelorum ordine specialiter designentur, tamen per Psalmistam (79,2): 'Qui sedes super Cherubin,' dicitur.

[26] These, therefore, the vocables of the hosts of angels, are thus special to the orders of each, yet are in part common to all. For while the Thrones are specially designated as the seat of God in the order of certain angels, yet through the Psalmist (79,2) it is said: 'Who sit upon the Cherubim.'

[27] Sed ideo isti ordines angelorum privatis nominibus appellantur, quia hoc ipsud officium in proprio ordine plenius acceperunt. Et cum sint omnibus communia, proprie tamen haec nomina suis ordinibus deputantur.

[27] But for this reason these orders of angels are called by private (proper) names, because they have received this very office more fully in their own order. And although they are common to all, nevertheless these names are properly deputed to their own orders.

[28] Vnicuique enim, sicut praedictum est, propria officia sunt iniuncta, quae promeruisse eos in mundi constat exordio. Nam quia angeli et locis et hominibus praesunt, per Prophetam testatur angelus dicens (Daniel. 10,13): 'Princeps regni Persarum restitit mihi.'

[28] To each one, indeed, as was said above, proper offices are enjoined, which it is agreed they merited at the world’s beginning. For since angels preside over places and over human beings, an angel bears witness through the Prophet, saying (Daniel 10:13): 'The prince of the kingdom of the Persians withstood me.'

[29] Vnde apparet nullum esse locum cui angeli non praesint. Praesunt enim et auspiciis operum omnium.

[29] Whence it appears that there is no place over which angels do not preside. For they preside also over the auspices of all works.

[30] Hic est ordo vel distinctio angelorum, qui post lapsum malorum in caelesti vigore steterunt. Nam postquam apostatae angeli ceciderunt, hi perseverantia aeternae beatitudinis solidati sunt. Vnde et post caeli creationem in principio reperitur (Genes.

[30] This is the order or distinction of the angels, who after the fall of the wicked stood firm in heavenly vigor. For after the apostate angels fell, these were solidified by perseverance in eternal beatitude. Whence also after the creation of heaven in the beginning it is found (Genesis.

1,6,8): 'Fiat firmamentum, et vocatum est firmamentum caelum.'

1,6,8): 'Let there be a firmament, and the firmament was called heaven.'

[31] Nimirum ostendentis quod post ruinam angelorum malorum hi, qui permanserunt, firmitatem aeternae perseverantiae consecuti sunt, nullo iam lapsu aversi, nulla superbia cadentes, sed firmiter in Dei amore et contemplatione manentes, nihil aliud dulce habent nisi eum a quo creati sunt.

[31] Clearly showing that after the ruin of the evil angels, those who remained attained the firmness of eternal perseverance, now turned aside by no lapse, falling by no pride, but remaining firmly in the love and contemplation of God, they have nothing else sweet except him by whom they were created.

[32] Quod autem duo Seraphim in Esaia (6,2) leguntur, figuraliter Veteris et Novi Testamenti significationem ostendunt. Quod vero faciem et pedes Dei operiunt, quia praeterita ante mundum et futura post mundum scire non possumus, sed media tantum eorum testimonio contemplamur.

[32] But that two Seraphim are read of in Isaiah (6,2) figuratively shows the signification of the Old and the New Testament. But that they cover the face and the feet of God is because we cannot know the things past before the world and the things future after the world, but only the things in the middle do we contemplate by their testimony.

[33] Singuli senas alas habent, quia de fabrica tantum mundi, quae in sex diebus facta sunt, in praesenti saeculo novimus. Quod clamat ter Sanctus alter ad alterum, Trinitatis in una divinitate demonstrat mysterium.

[33] Each has six wings, because in the present age we know only the fabric of the world which was made in six days. That one cries “Holy” thrice to the other demonstrates the mystery of the Trinity in the one divinity.

VI. DE HOMINIBVS QVI QVODAM PRAESAGIO NOMEN ACCEPERVNT.

6. ON MEN WHO BY A CERTAIN PRESAGE RECEIVED A NAME.

[1] Plerique primorum hominum ex propriis causis originem nominum habent. Quibus ita prophetice indita sunt vocabula, ut aut futuris aut praecedentibus eorum causis conveniant.

[1] Very many of the first men have the origin of their names from their own proper causes. To them names were thus prophetically assigned, so that they fit either their future causes or their preceding ones.

[2] In quibus tamen manente spiritali sacramento, nunc tantum ad litteram intellectum historiae persequimur. Vbi autem etymologiae interpretationem non attigimus, solam ipsam in Latino etymologiam posuimus.

[2] In these, however, with the spiritual sacrament remaining, we now pursue only the literal understanding of the history. Where, however, we have not touched upon the interpretation of the etymology, we have set down the etymology itself alone in Latin.

[3] Quod autem unum nomen Hebraicum aliter atque aliter interpretatur, hoc secundum accentuum et litterarum evenit diversitatem, ut in variis significationibus nomina commutentur.

[3] But as to the fact that one Hebrew name is interpreted now in one way and now in another, this comes about according to the diversity of accents and letters, so that in various significations the names are changed.

[4] Adam, sicut beatus Hieronymus tradit, homo sive terrenus sive terra rubra interpretatur. Ex terra enim facta est caro, et humus hominis faciendi materies fuit.

[4] Adam, as blessed Jerome hands down, is interpreted as man, or terrene, or red earth. For from earth indeed flesh was made, and the soil was the material for making man.

[5] Eva interpretatur vita sive calamitas sive vae. Vita, quia origo fuit nascendi: calamitas et vae, quia praevaricatione causa extitit moriendi. A cadendo enim nomen sumpsit calamitas.

[5] Eve is interpreted as life or calamity or woe. Life, because she was the origin of being-born; calamity and woe, because by prevarication she existed as the cause of dying. For calamity has taken its name from falling.

[6] Alii autem dicunt: ob hoc Eva vita et calamitas appellata, quia saepe mulier viro causa salutis est, saepe calamitatis et mortis, quod est vae.

[6] Others, however, say: for this reason Eve is called life and calamity, because often a woman is for a man a cause of salvation, often of calamity and of death, which is “woe.”

[7] Cain possessio interpretatur, unde etymologiam ipsius exprimens pater eius ait (Genes. 4,1): 'Cain, id est, Possedi hominem per Deum.' Idem et lamentatio, eo quod pro interfecto Abel interfectus sit, et poenam sui sceleris dederit.

[7] Cain is interpreted as possession, whence, expressing his own etymology, his father says (Genes. 4,1): 'Cain, that is, I have possessed a man through God.' The same [means] also lamentation, because, on account of the slain Abel, he was slain, and he gave the penalty of his own crime.

[8] Abel luctus interpretatur, quo nomine praefigurabatur occidendus. Idem et vanitas, quia cito solutus est atque subtractus.

[8] Abel is interpreted as mourning, by which name he was prefigured as one to be slain. Likewise as vanity, because he was quickly loosed and withdrawn.

[9] Seth interpretatur resurrectio, eo quod post fratris interfectionem natus sit, quasi resurrectionem fratris ex mortuis suscitaret. Idem et positio, quia posuit eum Deus pro Abel.

[9] Seth is interpreted resurrection, because after the interfection of his brother he was born, as if he were to raise up the resurrection of his brother from the dead. Likewise also position, because God placed him in place of Abel.

[10] Enos iuxta propriae linguae varietatem homo vel vir dicitur. Et congrue hoc vocabulum habuit. De eo enim scriptum est (Genes.

[10] Enos, according to the variety of the native tongue, is called “man” or “male.” And congruently he had this appellation. For of him it is written (Gen.

4,26): 'Tunc initium fuit invocandi nomen Domini'; licet plerique Hebraeorum arbitrentur quod tunc primum in nomine Domini et in similitudine eius fabricata sint idola.

4,26): 'Then there was the inception of invoking the name of the Lord'; although most of the Hebrews think that then for the first time idols were fabricated in the name of the Lord and in his similitude.

[11] Enoch dedicatio. In ipsius enim nomine civitatem postea aedificavit Cain.

[11] Enoch, dedication. For in his very name Cain afterwards built a city.

[12] Cainan lamentatio vel possessio eorum; sicut enim Cain possessio, ita derivatum nomen, quod est Cainan, facit possessio eorum.

[12] Cainan, lamentation or possession of them; for just as Cain is “possession,” so the derived name, which is Cainan, yields “their possession.”

[13] Matusalam interpretatur mortuus est. Evidens etymologia nominis. Quidam enim eum cum patre translatum fuisse, et diluvium praeterisse putaverunt.

[13] Methuselah is interpreted “he is dead.” The etymology of the name is evident. For certain persons thought that he, together with his father, had been translated, and had passed by the Deluge.

Ob hoc signanter transfertur: mortuus est, ut ostenderetur non vixisse eum post diluvium, sed in eodem cataclysmo fuisse defunctum. Soli enim octo homines in arca diluvium evaserunt.

On account of this it is expressly translated: “he died,” so that it might be shown that he did not live after the deluge, but had been deceased in the same cataclysm. For only eight men in the ark escaped the deluge.

[14] Lamech percutiens. Iste enim percussit et interfecit Cain: quod etiam ipse postea perpetrasse uxoribus confitetur.

[14] Lamech striking. For this man struck and killed Cain; which thing he himself later confesses to have perpetrated to his wives.

[15] Noe requies interpretatur, pro eo quod sub illo omnia retro opera quieverunt per diluvium. Vnde et pater eius vocans nomen eius Noe dixit (Genes. 5,29): 'Iste requiescere nos facit ab omnibus operibus nostris.'

[15] Noah is interpreted “rest,” on account of the fact that under him all prior works came to rest through the deluge. Whence also his father, calling his name Noah, said (Genesis 5,29): 'This one makes us rest from all our works.'

[16] Sem dicitur nominatus, quod nomen ex praesagio posteritatis accepit. Ex ipso enim patriarchae et apostoli et populus Dei. Ex eius quoque stirpe et Christus, cuius ab ortu solis usque ad occasum magnum est nomen in gentibus.

[16] Shem is said to have been named, because he received the name from a presage of posterity. For from him are the patriarchs and the apostles and the people of God. From his stock also is Christ, whose name is great among the nations from the rising of the sun unto the setting.

[17] Chain calidus, et ipse ex praesagio futuri cognominatus. Posteritas enim eius eam terrae partem possedit, quae vicino sole calentior est. Vnde et Aegyptus usque hodie Aegyptiorum lingua Kam dicitur.

[17] Chain “hot,” and he too was cognominated from a presage of the future. For his posterity possessed that part of the earth which is warmer by the neighboring sun. Whence also Egypt, even to this day, in the Egyptian tongue is called Kam.

[18] Iapheth latitudo. Ex eo enim populus gentium nascitur; et quia lata est ex gentibus multitudo credentium, ab eadem latitudine Iapheth dictus est. Canaan filius Cham interpretatur motus eorum.

[18] Japheth, latitude. For from him the people of the nations is born; and because from the nations the multitude of believers is broad, from that same latitude he has been named Japheth. Canaan, son of Cham, is interpreted “their motion.”

[19] Quod quid est aliud nisi opus eorum? Pro motu enim patris, id est pro opere eius, maledictus est.

[19] What is that other than their work? For on account of the motion of the father, that is, on account of his work, he was cursed.

[20] Arfaxat sanans depopulationem.

[20] Arphaxad, healing depopulation.

[21] Chus Hebraice Aethiops interpretatur; a posteritate sui generis nomen sortitus. Ab ipso enim sunt progeniti Aethiopes.

[21] Chus is interpreted in Hebrew as “Ethiopian”; he has derived the name from the posterity of his own kind. For from him the Ethiopians were begotten.

[22] Nembroth interpretatur tyrannus. Iste enim prior arripuit insuetam in populo tyrannidem, et ipse adgressus est adversus Deum impietatis aedificare turrem.

[22] Nembroth is interpreted “tyrant.” For he first seized an unaccustomed tyranny among the people, and he himself set about, in impiety, to build a tower against God.

[23] Heber transitus. Etymologia eius mystica est, quod ab eius stirpe transiret Deus, nec perseveraret in eis, tralata in gentibus gratia. Ex ipso enim sunt exorti Hebraei.

[23] Heber, transit. His etymology is mystical: that from his lineage God would transit, and would not persevere in them, grace having been translated to the Gentiles. For from him the Hebrews have arisen.

[24] Phaleg divisio, cui pater propterea tale nomen inposuit, quia tunc natus est, quando per linguas terra divisa est. Thara exploratio ascensionis.

[24] Phaleg division, to whom his father for that reason imposed such a name, because he was born then, when the earth was divided by tongues. Thara exploration of ascent.

[25] Melchisedech rex iustus. Rex, quia ipse postea imperavit Salem. Iustus, pro eo quod discernens sacramenta Legis et Evangelii, non pecudum victimas, sed oblationem panis et calicis in sacrificio obtulit.

[25] Melchisedech a just king. King, because he afterwards ruled Salem. Just, for this: that, discerning the sacraments of the Law and the Gospel, he offered in sacrifice not victims of cattle, but the oblation of bread and chalice.

[26] Loth declinans. Factis enim Sodomorum non consensit, sed eorum inlicita carnis incendia declinavit.

[26] Lot, declining. For he did not consent to the deeds of the Sodomites, but turned aside from their illicit fires of the flesh.

[27] Moab ex patre. Et totum nomen etymologiam habet. Concepit enim eum primogenita filia de patre.

[27] Moab from the father. And the whole name has an etymology. For the firstborn daughter conceived him from her father.

[28] Ammon, cuius causa nomen redditur filius populi mei, sic derivatur, ut ex parte sensus nominis, ex parte ipse sit sermo. Ammi enim, a quo dicti sunt Ammonitae, vocatur populus meus.

[28] Ammon, for whom the explanation of the name is rendered “son of my people,” is thus derived, in such a way that in part it is the sense of the name, and in part the very term itself. For Ammi, from which the Ammonites are said to be named, is called “my people.”

[29] Sarai interpretatur princeps mea, eo quod esset unius tantummodo domus materfamilias. Postea causa nominis inmutata, ablata de fine I littera, dicitur Sara, id est princeps. Omnium quippe gentium futura princeps erat, sicut et Dominus pollicitus fuerat ad Abraham (Gen.

[29] Sarai is interpreted “my princess,” because she was the materfamilias of only one household. Afterwards, the reason for the name having been changed, with the letter I taken away from the end, she is called Sara, that is, princess. For she was going to be the princess of all nations, just as the Lord also had promised to Abraham (Gen.

17,16): 'Dabo tibi ex Sara filium, et benedicam ei, et erit in gentes, et reges populorum erunt ex ea.'

17,16): 'I will give you a son from Sara, and I will bless her, and she shall become nations, and kings of peoples shall be from her.'

[30] Agar advena, vel conversa. Fuit enim. [conplexui Abrahae advena causa generandi data, quae post contemptum, angelo increpante, conversa est ad Saram.]

[30] Agar, “sojourner,” or “converted.” For indeed she was. [given as a stranger to the embrace of Abraham for the purpose of begetting, who, after the contempt, with the angel rebuking, was turned back to Sara.]

[31] Cethura thymiama.

[31] Keturah, incense.

[32] Ismahel interpretatur auditio Dei; sic enim scriptum est (Genes. 16,11): 'Et vocavit nomen eius Ismahel, quia exaudivit eum Deus.'

[32] Ismahel is interpreted the hearing of God; for thus it is written (Genesis 16,11): 'And he called his name Ismahel, because God heard him.'

[33] Esau trinomius est, et ex propriis causis varie nuncupatur. Dicitur enim Esau, id est rufus, ob coctionem scilicet rufae lentis ita appellatus, cuius edulio primogenita perdidit. Edom autem ob ruborem corporis dictus est, quod Latine sanguineus dicitur.

[33] Esau is trinominal, and from his own proper causes is variously denominated. For he is called Esau, that is, rufous, on account of the cooking, namely of the red lentil, thus so named, by the eating of which he lost the rights of primogeniture. But he is called Edom on account of the redness of the body, which in Latin is termed sanguineous.

Seir vero, quod fuerit hispidus et pilosus; quando enim natus est, totus sicut pellis pilosus erat.

But Seir, because he was hispid and pilose; for when he was born, he was wholly hairy like a hide.

[34] Atque idem tribus nominibus appellatur: Esau, id est rufus: Edom, id est sanguineus: Seir, id est pilosus, quia non habuit lenitatem.

[34] And the same is called by three names: Esau, that is, rufous: Edom, that is, sanguineous: Seir, that is, pilose, because he did not have lenity.

[35] Rebecca patientia, sive quae multum acceperit. Lia laboriosa, utique generando.

[35] Rebecca, patience, or she who has received much. Leah, laborious, namely in generating.

[36] Plurimos enim dolores quam Rachel fecunditate pariendi experta est.

[36] For she experienced far more pains in the fecundity of childbearing than Rachel.

[37] Rachel interpretatur ovis. Pro ea enim Iacob pavit oves Laban.

[37] Rachel is interpreted "ewe." For on her account Jacob pastured Laban’s sheep.

[38] Zelpha os hians. Bala inveterata. Dina transfertur in causam.

[38] Zelpha, a gaping mouth. Bala, inveterate. Dina is transferred into a cause.

Iurgii enim in Sichimis causa extitit.

For she was the cause of a quarrel in Shechem.

[39] Thamar amaritudo pro viris mortuis. Item et commutans. Mutavit enim se in habitu meretricis, quando cum socero suo concubuit.

[39] Thamar: bitterness on account of dead husbands. Likewise also “the one changing.” For she changed herself into the habit of a meretrix (prostitute), when she had intercourse with her father-in-law.

[40] Phares divisio, ab eo quod diviserit membranula secundarum, divisoris, id est phares, sortitus est nomen. Vnde et Pharisaei, qui se quasi iustos a populo separabant, divisi appellabantur.

[40] Phares, division, from the fact that he divided the little membrane of the afterbirth; of the divider, that is, phares, he obtained the name. Whence also the Pharisees, who separated themselves as if just from the people, were called divided.

[41] Zara frater eius, in cuius manu erat coccinum, interpretatur oriens; sive quia primus apparuit, sive quod plurimi ex eo iusti nati sunt, ut in libro Paralipomenon continetur, Zara, id est oriens, appellatus est.

[41] Zara, his brother, in whose hand there was scarlet, is interpreted “Rising”; either because he first appeared, or because very many just men were born from him, as is contained in the book of Paralipomenon; he was called Zara, that is, “Rising.”

[42] Iob in Latinum vertitur dolens; et recte dolens, propter percussionem carnis et passiones dolorum. Calamitates enim suas nominis etymologia praefiguravit.

[42] Job is turned into Latin as “suffering”; and rightly “suffering,” on account of the smiting of the flesh and the passions of pains. For by the etymology of his name he prefigured his calamities.

[43] Pharao nomen est non hominis, sed honoris, sicut et apud nos Augusti appellantur reges, cum propriis nominibus censeantur. Exprimitur autem in Latino Pharao denegans eum, utique Deum, sive dissipator eius. Populi enim Dei fuit afflictor.

[43] Pharaoh is a name not of a man, but of an honor, just as among us too kings are called Augusti, while they are reckoned by their proper names. But in Latin Pharaoh is expressed as “denying him, namely God,” or “his dissipator.” For he was the afflictor of the people of God.

[44] Iannes marinus, sive ubi est signum. Cessit enim et defecit signum eius coram signis Moysi; unde et dixerunt magi (Exod. 8,19): 'Hic digitus Dei est.'

[44] Jannes: marine, or “where there is a sign.” For his sign yielded and failed before the signs of Moses; whence also the magi said (Exod. 8:19): “This is the finger of God.”

[45] Mambres mare pellicium sive mare in capite. Denique Moyses interpretatur sumptus ex aqua.

[45] Mambres, a pelt-sea or a sea at the head. Finally, Moses is interpreted as taken from water.

[46] Invenit eum ad ripam fluminis expositum filia Pharaonis, quem colligens adoptavit sibi; vocavitque nomen eius Moysen, eo quod de aqua sumpsisset eum.

[46] The daughter of Pharaoh found him exposed at the bank of the river, and, taking him up, adopted him to herself; and she called his name Moses, because she had taken him from the water.

[47] Aaron mons fortitudinis interpretatur, propter quod turibulum accipiens in medio superstitum et interemptorum obviam stetit, et ruinam mortis quasi quidam mons fortis exclusit.

[47] Aaron is interpreted as “mountain of fortitude,” on account of which, taking the censer, he stood to meet it in the midst of the survivors and the slain, and shut out the ruin of death like a certain strong mountain.

[48] Eleazar Dei adiutorium. Balac praecipitans, sive devorans. Balaam vanus populus.

[48] Eleazar, aid of God. Balac, precipitating, or devouring. Balaam, vain people.

[49] Phinees ori parcens. Transfixit enim pugione Zambri cum scorto Madianitide, et Domini furorem placavit, ut parceret.

[49] Phinees, sparing the mouth. For he transfixed with a dagger Zambri together with the Midianite harlot, and placated the fury of the Lord, that He might spare.

[50] Zambria iste lacessiens vel amaricans. Proprie enim nomen ab amaritudine figuratum, quod peccando amaricaverit populum.

[50] Zambria, this one provoking or embittering. For properly the name is figured from bitterness, because by sinning he embittered the people.

[51] Raab latitudo, vel fames, sive impetus. Iosue interpretatur salvator. Ipse enim in figura Christi populum a deserto salvavit, et in terram repromissionis induxit.

[51] Raab breadth (latitude), or hunger, or impetus. Joshua is interpreted “savior.” For he himself, in the figure of Christ, saved the people from the desert, and led them into the land of promise.

[52] Caleph quasi cor, aut canis.

[52] Caleph as if 'heart', or 'dog'.

[53] Othoniel tempus eius Deus, vel responsio Dei. Aoth gloriosus. Barach fulgurans.

[53] Othoniel “his time God,” or “response of God.” Aoth “glorious.” Barach “fulgurant.”

Debbora apis vel loquax. Apis, quia fuit ad bellum promptissima, dimicans adversus Sisaram, quo perempto cecinit canticum; inde loquax.

Deborah, bee or loquacious. Bee, because she was most prompt for war, fighting against Sisera; when he had been slain, she sang a canticle; hence loquacious.

[54] Iahel ascensio. Gedeon experimentum iniquitatis eorum. Frequentibus enim documentis informatus est quali praesagio contra hostes futuram victoriam expediret, ex quo futuro experimento etymologiam nominis sumpsit.

[54] Jahel ascension. Gideon experiment of their iniquity. For by frequent documents he was instructed by what presage he should expedite the future victory against the enemies, from which future experiment he took the etymology of the name.

Abimelech pater meus rex.

Abimelech, my father is king.

[55] Tola vermiculum, vel coccinum. Iair inluminans. Iephte aperiens, vel apertus.

[55] Tola a vermicle, or coccineous (scarlet). Iair illuminating. Iephte opening, or opened.

Esebon cogitatio, sive vinculum maeroris.

Esebon, cogitation, or the bond of sorrow.

[56] Abdo servus eius. Samson sol eorum, vel solis fortitudo. Fuit enim virtute clarus, et liberavit Israel de hostibus.

[56] Abdo his servant. Samson their sun, or the sun’s fortitude. For he was renowned in virtue, and liberated Israel from the enemies.

Dalila paupercula, vel situla. Booz in fortitudine, [sive] in quo robur.

Dalila a little pauper, or a bucket. Booz in fortitude, [or] in whom is strength.

[57] Noemi, quam interpretare possumus consolatam, eo quod marito et liberis peregre mortuis, nurum Moabitidem in consolatione sua tenuit.

[57] Noemi, whom we can interpret as “Consoled,” because, with her husband and children having died abroad, kept her Moabite daughter-in-law for her consolation.

[58] Ruth interpretatur festinans. Alienigena enim erat ex populo gentili, quae relicta patria festinavit transire in terram Israel, dicens socrui suae (Ruth 1,16): 'Quocunque perrexeris, pergam.'

[58] Ruth is interpreted as "hastening." For she was an alien-born woman from a gentile people, who, her fatherland left behind, hastened to cross over into the land of Israel, saying to her mother-in-law (Ruth 1,16): 'Wherever you shall go, I will go.'

[59] Anna gratia eius interpretatur, quia, dum prius esset sterilis natura, postremo Dei gratia fecundata est. Heli Deus meus.

[59] Anna is interpreted “her grace,” because, while previously she was sterile by nature, at last by the grace of God she was made fruitful. Heli, “my God.”

[60] Ophni discalciatus. Filius enim fuit Heli electus in ministerium sacerdotii, cuius amissionem suo expressit vocabulo. Apostolus enim ait (Ephes.

[60] Ophni “discalced.” For he was the son of Heli, chosen for the ministry of the priesthood, the loss of which he expressed by his very name. For the Apostle says (Ephes.

6,15): 'Calciati pedes in praeparationem Evangelii pacis.'

6,15): 'Feet shod in the preparation of the Gospel of peace.'

[61] Et Propheta (Isai. 52,7): 'Quam speciosi pedes qui adnuntiant pacem!' Iste ergo discalciatus interpretatur, ut eius nomine Veteris Testamenti sacerdotium a veteri populo significaretur ablatum.

[61] And the Prophet (Isai. 52,7): 'How beautiful are the feet of those who announce peace!' Therefore this 'discalced' is interpreted, so that by his name the priesthood of the Old Testament might be signified as taken away from the old people.

[62] Phinees frater Ophni os mutum interpretatur, quo significatur sacerdotii veteris et doctrinae silentium. Samuel nomen eius Deus. Iessai insulae sacrificium, vel incensum.

[62] Phinees, brother of Ophni, is interpreted “mute mouth,” whereby is signified the silence of the old priesthood and of doctrine. Samuel, his name “God.” Iessai, island’s sacrifice, or incense.

[63] Saul petitio [interpretatur]. Notum est enim quomodo Hebraeorum populus eum sibi regem petierit, et accepit non secundum Deum, sed secundum suam voluntatem.

[63] Saul 'petition' [is interpreted]. For it is known how the people of the Hebrews petitioned for him as a king for themselves, and received one not according to God, but according to their own will.

[64] David fortis manu, utique quia fortissimus in proeliis fuit. Ipse et desiderabilis, in stirpe scilicet sua, de qua praedixerat Propheta (Agg. 2,7): 'Veniet desideratus cunctis gentibus.'

[64] David strong of hand, indeed because he was strongest in battles. He himself also desirable, in his own stock, concerning which the Prophet had foretold (Hag. 2,7): 'The Desired One will come to all the nations.'

[65] Salomon tribus nominibus fuisse perhibetur. Primum vocabulum eius Salomon dicitur, id est pacificus, eo quod in regno eius pax fuerit. Secundum nomen Ididia, eo quod fuerit dilectus et amabilis Domino.

[65] Solomon is reported to have had three names. The first vocable of him is said to be Solomon, that is, pacific, because in his reign there was peace. The second name, Ididia, because he was beloved and amiable to the Lord.

Tertium vocabulum eius Coheleth, quod Graece appellatur Ecclesiastes, Latine Contionator, quod ad populum loqueretur.

His third appellation is Coheleth, which in Greek is called Ecclesiastes, in Latin Concionator, because he would speak to the people.

[66] Ionathan columbae donum.

[66] Jonathan, gift of the dove.

[67] Absalon patris pax per antiphrasin, eo quod bellum adversus patrem gessisset, sive quod in ipso bello David pacatum fuisse legitur filio, adeo ut etiam magno cum dolore extinctum plangeret.

[67] Absalom, “father’s peace” by antiphrasis, because he had waged war against his father, or because in that very war David is read to have been at peace toward his son, so much so that he even lamented him as slain with great grief.

[68] Roboam latitudo populi, et ipsud per antiphrasin, quod decem tribubus ab eo separatis, duae tantum ei relictae sint.

[68] Rehoboam, the latitude of the people—and this itself by antiphrasis—because, with ten tribes separated from him, only two were left to him.

[69] Abia pater Dominus, vel pater fuit. Asa tollens, sive sustollens. Iosaphat Domini iudicium.

[69] Abia father Lord, or father was. Asa lifting, or lifting up. Iosaphat judgment of the Lord.

Ioram, qui est excelsus. Achazias adprehendens Dominum.

Ioram, who is exalted. Achazias, apprehending the Lord.

[70] Athalia tempus Domini. Ioas spirans, vel Domini robur.

[70] Athaliah time of the Lord. Joash breathing, or the Lord’s strength.

[71] Amasias populum tollens. Ozias fortitudo Domini. Azarias auxilium Domini.

[71] Amaziah lifting up the people. Uzziah the strength of the Lord. Azariah the help of the Lord.

Ozias autem ipse est qui Azarias duplici nomine. Iste est qui, inlicitum sibi sacerdotium vindicare conatus, lepra in fronte percussus est. Ioatham est perfectus.

But Ozias himself is the one who is Azarias by a double name. He is the one who, having attempted to claim for himself an illicit priesthood, was struck with leprosy on the forehead. Ioatham is perfect.

[72] Pulchram etymologiam nominis. Fecit enim rectum in conspectu Domini, et portam templi aedificavit excelsam.

[72] A beautiful etymology of the name. For he did what is right in the sight of the Lord, and he built the gate of the temple high.

[73] Achaz adprehendens. Ezechias fortis Dominus. Manasse obliviosus.

[73] Achaz apprehending. Ezechias the Lord strong. Manasse forgetful.

Per multa enim scelera et sacrilegia reliquerat et oblitus fuerat Deum. [sive quod oblitus est Deus peccatorum illius.]

For through many crimes and sacrileges he had left behind and had forgotten God. [or because God has forgotten his sins.]

[74] Amon fidelis vel onustus. Iosias, ubi est incensum Domini, propria etymologia nominis. Iste [est] enim qui simulacra conbussit.

[74] Amon faithful or burdened. Josiah, "where is the incense of the Lord," the proper etymology of the name. This [is] indeed the one who burned the idols.

[75] Ioachaz robustus. Ioachim, ubi est praeparatio. Eliachim Dei resurrectio.

[75] Ioachaz, robust. Ioachim, where there is preparation. Eliachim, resurrection of God.

Ieconias praeparatio Domini. Sedechias iustus Domini.

Jeconiah, the preparation of the Lord. Zedekiah, just of the Lord.

[76] Ieroboam iudicatio sive causa populi, vel, ut quidam aiunt, divisio interpretatur, pro eo quod in regno eius divisus sit populus Israel, et praecisus a regno stirpis David. Divisionis enim populi causa iste extitit. Zambri psalmus vel canticum meum.

[76] Jeroboam judgment or cause of the people, or, as some say, is interpreted as division, on account of the fact that in his reign the people of Israel was divided, and cut off from the kingdom of the stock of David. For he proved to be the cause of the division of the people. Zambri psalm or my song.

[77] Omri crispans meus. Achab frater patris.

[77] Omri my crisping one. Ahab the father’s brother.

[78] Iezabel fluxus sanguinis, vel fluens sanguinem: sed melius, ubi est sterquilinium. Praecipitata enim deorsum comederunt carnes eius canes, sicut praedixerat Helias (4 Reg. 9,37): 'Et erunt,' inquit, 'carnes Iezabel sicut stercus super faciem terrae.'

[78] Jezebel, flux of blood, or flowing blood: but better, where the dunghill is. For, having been hurled down, dogs ate her flesh, just as Elijah had foretold (4 Kings 9,37): 'And,' he says, 'the flesh of Jezebel shall be like dung upon the face of the earth.'

[79] Ochozias adprehendens Deum. Iehu ipse, vel est. Ioatha robustus.

[79] Ochozias apprehending God. Jehu himself, or “is.” Ioatha robust.

Sella umbra eius, vel petitio. Manahem consolans. Paceas aperiens.

Sella his shadow, or petition. Manahem consoling. Paceas opening.

[80] Nabuchodonosor prophetia lagunculae angustae, sive prophetans istiusmodi signum, pro somnio scilicet futurorum quod vidisse narratur, et Daniel interpretatus est; sive sessio in agnitione angustiae, pro his qui in captivitatem ab eo ducti sunt.

[80] Nebuchadnezzar, prophecy of a narrow little flask, or prophesying a sign of this sort, namely on account of the dream of things-to-come which he is related to have seen, and Daniel interpreted; or a sitting in the recognition of anguish, with reference to those who were led into captivity by him.

[81] Zorobabel apud Hebraeos ex tribus integris nominibus traditur esse conpositus: zo iste, ro magister, babel proprie Babylonium sonat; et efficitur nomen Zorobabel, iste magister de Babylone. In Babylone enim ortus est, ubi et princeps gentis Iudaeae extitit.

[81] Zorobabel among the Hebrews is handed down to be composed from three whole names: zo “this,” ro “master,” babel properly means “Babylonian”; and the name Zorobabel is formed, “this master from Babylon.” For in Babylon he was born, where also he stood forth as prince of the nation of Judaea.

VII. DE PATRIARCHIS.

7. ON THE PATRIARCHS.

[1] Quorundam patriarcharum etymologiae notandae sunt, ut sciamus quid in suo vocabulo resonant. Nam plerique eorum ex causis propriis nomina acceperunt. Patriarchae interpretantur patrum principes.

[1] The etymologies of certain patriarchs are to be noted, so that we may know what resounds in their own vocable. For the greater part of them received names from their proper causes. “Patriarchs” are interpreted “princes of fathers.”

ARCHOS enim Graece princeps est.

For ARCHOS in Greek is “prince” (that is, chief).

[2] Abram primum vocatus est pater videns populum, propter Israel scilicet tantum. Postea appellatus est Abraham, quod transfertur pater multarum gentium, quod erat adhuc per fidem futurum. Gentium autem non habetur in nomine, sed subauditur, iuxta illud (Genes.

[2] Abram was first called father seeing the people, namely on account of Israel only. Afterwards he was appellated Abraham, which is transferred father of many nations, which was still to be in the future through faith. But of nations is not contained in the name, but is understood, according to that (Genes.

17,5): 'Erit nomen tuum Abraham, quia patrem multarum gentium posui te.'

17,5): 'Your name shall be Abraham, because I have appointed you father of many nations.'

[3] Isaac ex risu nomen accepit. Riserat enim pater, quando ei promissus est, admirans in gaudio. Risit et mater, quando per illos tres viros promissus est, dubitans in gaudio.

[3] Isaac received his name from laughter. For the father had laughed when he was promised to him, admiring in joy. The mother also laughed when he was promised through those three men, doubting in joy.

Ex hac ergo causa nomen accepit Isaac; interpretatur enim risus.

From this cause, therefore, Isaac received his name; for it is interpreted as “laughter.”

[4] Sciendum autem quod quattuor in Veteri Testamento absque ullo velamine nominibus suis, antequam nascerentur, vocati sunt: Ismahel, Isaac, Salomon et Iosias.

[4] It should be known, however, that four in the Old Testament were called by their own names, without any veil, before they were born: Ishmael, Isaac, Solomon, and Josiah.

[5] Lege Scripturas. Iacob subplantator interpretatur, sive quod in ortu plantam nascentis fratris adprehenderit, sive quod postea fratrem arte deceperit. Vnde et Esau dixit (Genes.

[5] Read the Scriptures. Jacob is interpreted as “supplanter,” either because at his birth he grasped the sole of his nascent brother, or because afterward he deceived his brother by artifice. Whence also Esau said (Genes.

27,36): 'Iuste vocatum est nomen euis Iacob, subplantavit enim me ecce secundo.'

27,36): 'Justly has his name been called Jacob, for behold he has supplanted me a second time.'

[6] Israel vir videns Deum. Tunc enim hoc nomen accepit, quando tota nocte luctatus vicit in certamine angelum, et oriente lucifero benedictus est. Inde propter visionem Dei Israel appellatus est, sicut et ipse ait (Genes.

[6] Israel, a man seeing God. For then he received this name, when, having wrestled through the whole night, he conquered the angel in the contest, and, with the morning star rising, he was blessed. Thence, on account of the vision of God, he was called Israel, just as he himself says (Gen.

32,30): 'Vidi Dominum et salva facta est anima mea.'

32,30): 'I saw the Lord, and my soul has been made safe.'

[7] Ruben interpretatur visionis filius. Sic enim, quando eum peperit Lia, vocavit nomen eius Ruben dicens (Genes. 29,32): 'Quia vidit Deus humilitatem meam.'

[7] Reuben is interpreted “son of vision.” For thus, when Leah bore him, she called his name Reuben, saying (Genes. 29,32): “Because God has seen my humiliation.”

[8] Simeon interpretatur auditio. Sic enim dixit Lia, quando peperit eum (Genes. 29,33): 'Quia exaudivit me Deus.'

[8] Simeon is interpreted as hearing. For thus Leah said when she bore him (Genes. 29,33): 'Because God has heard me.'

[9] Levi additus. Dixit enim Lia, quando peperit eum, non ambigens de amore viri (Genes. 29,34): 'Nunc mecum erit vir meus, quia peperi ei tres filios.'

[9] Levi 'added.' For Leah said, when she bore him, not doubting about the love of her husband (Genesis 29:34): 'Now my husband will be with me, because I have borne him three sons.'

[10] Iudas confessio dicitur. Quando enim peperit eum Lia, laudem Domino rettulit dicens (Genes. 29,35): 'Nunc super hoc confitebor Domino,' et ob id vocatus est Iudas.

[10] Judah is called confession. For when Leah bore him, she rendered praise to the Lord, saying (Genes. 29,35): 'Now upon this I will confess to the Lord,' and on that account he was called Judah.

A confessione itaque nomen eius [est] dictum, quod est gratiarum actio.

Therefore, his name is called from confession, which is a giving of thanks.

[11] Issachar interpretatus est merces. Is quippe dicitur est, sachar merces. Hoc autem ideo, quia mandragoris filii Ruben introitum viri, qui Racheli debebatur, ad se emerat Lia.

[11] Issachar is interpreted as wages. For ‘is’ is said ‘there is,’ ‘sachar’ ‘wages.’ But this for this reason: because by the mandrakes of her son Reuben Leah had purchased for herself the entry of the man which was owed to Rachel.

Vnde et dum natus est, dixit Lia (Genes. 30,18): 'Dedit Deus mercedem meam.'

Whence also, while he was born, Leah said (Genesis 30:18): 'God has given my reward.'

[12] Zabulon interpretatur habitaculum. Sextum enim hunc filium genuerat Lia: propterea iam secura dixit (Genes. 30,20): 'Habitabit mecum vir meus.' Vnde et filius eius vocatus est habitaculum.

[12] Zabulon is interpreted "habitation." For Leah had borne this sixth son; therefore, now secure, she said (Genes. 30,20): 'My husband will dwell with me.' Whence also her son was called "Habitation."

[13] Nephtalim. De conversione, sive conparatione causa nominis eius est. Vnde et dixit Rachel, cum eum peperisset ancilla eius Bala (Genes.

[13] Nephtalim. From conversion, or comparison, is the cause of his name. Whence also Rachel said, when her handmaid Bala had borne him (Genes.

30,8): 'Habitare me fecit Deus habitationem cum sorore mea.'

(30,8): 'God has made me to inhabit a habitation with my sister.'

[14] Dan interpretatur iudicium. Bala enim dum eum peperisset, dixit Rachel domina eius (Genes. 30,6): 'Iudicavit me Dominus, et exaudiens dedit mihi filium.' Causam nominis expressit, ut ab eo quod iudicasset Dominus, filio ancillae iudicii nomen inponeret.

[14] Dan is interpreted as judgment. For indeed, when Bala had borne him, Rachel his mistress said (Genesis 30,6): 'The Lord has judged me, and, hearkening, has given me a son.' She expressed the cause of the name, so that from the fact that the Lord had judged, she might impose the name of judgment upon the handmaid’s son.

[15] Gad ab eventu, sive procinctu vocatus est. Quando enim peperit eum Zelpha, dixit domina eius Lia: In fortuna, id est quod dicitur, in procinctu vel eventu.

[15] Gad was called from the event, or from the battle-array (procinct). For when Zilpah bore him, his mistress Leah said: “In fortune,” that is, what is said, in procinct (battle-array) or event (outcome).

[16] Aser beatus dicitur. Dum enim peperisset eum Zelpha, dixit Lia (Genes. 30,13): 'Beata ego, et beatificant me mulieres': et ab eo, quod beata dicatur, ex etymologia nominis beatum vocavit.

[16] Asher is called “blessed.” For when Zilpah had borne him, Leah said (Gen. 30,13): “Blessed am I, and women call me blessed”; and from this, that she is called “blessed,” by the etymology of the name she called him “Blessed.”

[17] Ioseph ab eo, quod sibi alium addi mater optaverat, vocavit augmentum. Hunc Pharao Zaphanath appellavit, quod Hebraice absconditorum repertorem sonat, pro eo quod obscura somnia revelavit et sterilitatem praedixit.

[17] Joseph, from the fact that his mother had desired that another be added to herself, he called “augmentation.” Pharaoh called him Zaphanath, which in Hebrew sounds “discoverer of hidden things,” on account of the fact that he revealed obscure dreams and foretold sterility.

[18] Tamen, quia hoc nomen ab Aegyptio ponitur, ipsius linguae debet habere rationem. Interpretatur ergo Zaphanath Aegyptio sermone salvator mundi, eo quod orbem terrae ab inminenti famis excidio liberarit.

[18] However, since this name is given by the Egyptian, it ought to have regard to that language itself. Therefore Zaphanath is interpreted in the Egyptian speech as “savior of the world,” because he freed the world from the imminent destruction of famine.

[19] Beniamin interpretatur filius dexterae, quod est virtutis. Dextera enim appellatur iamin. Mater quippe eius moriens vocaverat nomen eius Benoni, id est filius doloris mei.

[19] Benjamin is interpreted “son of the right hand,” which is of virtue (strength). For the right hand is called yamin. His mother, indeed, dying, had called his name Benoni, that is, “son of my sorrow.”

Pater hoc mutavit, filium dexterae nominans.

The father changed this, naming him the son of the right hand.

[20] Manasses dictus ab eo, quod sit pater eius oblitus laborum suorum. Ita enim Hebraice vocatur oblivio.

[20] Manasseh is named from this, that his father has forgotten his labors; for in Hebrew forgetfulness is so called.

[21] Ephraim, eo quod auxerit eum Deus; et ex hoc vocabulo in linguam nostram transfertur augmentum.

[21] Ephraim, because God has augmented him; and from this word into our language is transferred augmentation.

VIII. DE PROPHETIS.

8. ON THE PROPHETS.

[1] Quos gentilitas vates appellant, hos nostri prophetas vocant, quasi praefatores, quia porro fantur et de futuris vera praedicunt. Qui autem [a] nobis prophetae, in Veteri Testamento videntes appellabantur, quia videbant ea quae ceteri non videbant, et praespiciebant quae in mysterio abscondita erant.

[1] Those whom the Gentile world calls vates, our own call prophets, as if fore-speakers, because they speak forth and truly predict concerning future things. But those who [a] by us are prophets were in the Old Testament called seers, because they saw the things which the others did not see, and they foresaw the things that were hidden in mystery.

[2] Hinc est quod scriptum est in Samuele (1 Reg. 9,9): 'Eamus ad videntem.' Hinc Esaias (Esai. 6,1): 'Vidi,' inquit, 'Dominum sedentem super thronum excelsum et elevatum.' Et Ezechiel (1,1): 'Aperti sunt caeli et vidi visiones Dei.'

[2] Hence it is that it is written in Samuel (1 Kings 9,9): 'Let us go to the seer.' Hence Isaiah (Isaiah 6,1): 'I saw,' he says, 'the Lord sitting upon a throne exalted and elevated.' And Ezekiel (1,1): 'The heavens were opened and I saw visions of God.'

[3] Quorundam autem prophetarum etymologiae nominum adnotandae sunt. Vocabula enim eorum satis ostendunt quid in futuris factis dictisque suis praenuntiassent. Helias interpretatur Dominus Deus.

[3] Moreover, the etymologies of the names of certain prophets are to be noted. For their appellations sufficiently show what, in their future deeds and sayings, they were to pre-announce. Elias is interpreted “the Lord God.”

[4] Ex futuri igitur praesagio sic vocatus. Nam dum altercaretur in sacrificio cum quadringentis sacerdotibus Baal, invocato nomine Domini descendit de caelo ignis super holocaustum. 'Quod cum vidisset onmis populus, cecidit in faciem suam et ait: Dominus ipse est Deus' (3 Reg.

[4] Therefore from a presage of the future he was thus called. For while he was contending at a sacrifice with four hundred priests of Baal, upon the name of the Lord being invoked, fire descended from heaven upon the holocaust. 'Which when all the people had seen, they fell on their face and said: The Lord himself is God' (3 Reg.

18,39).

18:39).

[5] Ex hac igitur causa tale prius nomen accepit, pro eo quod per eum postea cognoverit populus Dominum Deum. Idem et fortis Dominus interpretatur, vel propter quod interfecit eosdem sacerdotes, vel propter quod Achab adversitatem toleravit.

[5] From this cause, therefore, he received such a former name, because through him afterwards the people came to know the Lord God. The same is also interpreted “the mighty Lord,” either because he slew those same priests, or because he endured adversity from Ahab.

[6] Helisaeus Domini salus interpretatur; vocabulum autem et idem ex futuri praesagio suscepit. Denique et multas virtutes fecit et famem pellens populum a morte salvavit. Nathan dedit, sive dantis.

[6] Elisha is interpreted ‘salvation of the Lord’; moreover, he also received this very appellation from a presage of the future. Finally, he wrought many virtues, and, driving away famine, saved the people from death. Nathan means ‘he gave,’ or ‘of the giver.’

[7] Esaias interpretatur salvator Domini. Et merito; Salvatorem enim universarum gentium eiusque sacramenta amplius quam ceteri praedicat.

[7] Esaias is interpreted “Savior of the Lord.” And deservedly; for he proclaims the Savior of all the nations and his sacraments more fully than the others.

[8] Ieremias excelsus Domini, pro eo quod dictum est ei (Ierem. 1,10): 'Constitui te super gentes et regna.' Ezechiel fortitudo Dei.

[8] Jeremiah, exalted of the Lord, for the reason that it was said to him (Jer. 1,10): 'I have set you over nations and kingdoms.' Ezekiel, the fortitude of God.

[9] Daniel iudicium Dei, sive quia in presbyterorum iudicio sententiam divinae examinationis exhibuit, dum reperta eorum falsitate Susannam ab interitu liberavit; sive quod visiones et somnia, quibus per singula quaedam et aenigmata futura monstrabantur, sagaci mente discernens aperuit. Hic et desideriorum vir appellatus est, quia panem desiderii non manducavit et vinum concupiscentiae non bibit.

[9] Daniel judgment of God, either because in the judgment of the presbyters he exhibited the sentence of divine examination, when, their falsity having been discovered, he freed Susanna from destruction; or because, discerning with a sagacious mind the visions and dreams by which, through certain particulars and enigmas, the things to come were being shown, he laid them open. He also was called the man of desires, because he did not eat the bread of desire and did not drink the wine of concupiscence.

[10] Ozec salvator, aut salvans. Dum enim iram Dei in populum Israel ob crimen idolatriae prophetasset, domui Iudae salutem pronuntiavit. Propter quod Ezechias rex Iuda, sublatis idolis, quos praecedentes reges consecraverant, templum Domini purgasse ac purificasse monstratur.

[10] Ozec, savior, or saving. For in that he had prophesied the wrath of God upon the people of Israel for the crime of idolatry, he proclaimed salvation to the house of Judah; on account of which Ezechias, king of Judah, the idols having been removed, which the preceding kings had consecrated, is shown to have purged and purified the temple of the Lord.

[11] Iohel Dominus Deus, sive incipiens Deo, vel fuit Dei. Haec enim eius vocabulum resonat etymologia incerta.

[11] Joel “Lord God,” or “beginning with God,” or “he was of God.” For thus his vocable resonates, the etymology being uncertain.

[12] Amos populus avulsus. Prophetia enim eius ad populum fuit Israel, quia iam avulsus erat a Domino, et aureis vitulis serviebat, sive avulsus a regno stirpis David.

[12] Amos, a people torn away. For his prophecy was to the people of Israel, because it had already been torn away from the Lord, and was serving the golden calves, or torn away from the kingdom of the stock of David.

[13] Nahum gemens, sive consolator. Increpat enim civitatem sanguinum, et post eversionem illius consolatur Sion dicens (Nahum 1,15): 'Ecce super montes pedes evangelizantis et adnuntiantis pacem.'

[13] Nahum groaning, or consoler. For he rebukes the city of bloodshed, and after its overthrow consoles Zion, saying (Nahum 1,15): 'Behold upon the mountains the feet of one evangelizing and announcing peace.'

[14] Habacuc amplexans; qui vel ex eo, quod amabilis Domini fuit, vocatur amplexatio, vel quod in certamen cum Deo congreditur, amplexantis, id est luctantis, sortitus est nomen. Nullus enim tam audaci voce ausus est Deum ad disceptationem iustitiae provocare, cur in rebus humanis et mundi istius tanta rerum versatur iniquitas.

[14] Habakkuk, embracing; who either from this, that he was lovable to the Lord, is called “embrace,” or because he enters into a contest with God, he obtained the name of an embracer, that is, of one wrestling. For no one with so audacious a voice dared to provoke God to a disceptation of justice, why in human affairs and in this world so great an iniquity of things is in play.

[15] Micheas, quis hic, vel quis iste?

[15] Micah, who is this, or who is that?

[16] Sophonias speculum, vel arcanum Domini interpretatur. Vtrumque ad prophetam convenit; ipsi enim sciunt mysteria Dei. Vnde et ad Ezechiel dicitur (3,17): 'Speculatorem te posui.' Et alibi (Amos 3,7): 'Non faciet Dominus quicquam, nisi revelaverit servis suis prophetis.'

[16] Zephaniah is interpreted as mirror, or the secret of the Lord. Both suit the prophet; for they themselves know the mysteries of God. Whence also it is said to Ezekiel (3,17): 'I have set you as a watchman.' And elsewhere (Amos 3,7): 'The Lord will do nothing, unless he has revealed it to his servants the prophets.'

[17] Abdias servus Domini. Sicut enim Moyses famulus Domini et apostolus servus Christi, ita iste legatus ad gentes missus venit et praedicat, quae prophetali digna sunt ministerio et servitute: inde servus Domini.

[17] Abdias, servant of the Lord. For just as Moses is the house-servant of the Lord and the apostle a servant of Christ, so this man, sent as a legate to the nations, comes and preaches things which are worthy of the prophetic ministry and servitude: hence, servant of the Lord.

[18] Ionas interpretatur columba, sive dolens. Columba pro gemitu, quando in ventre ceti triduo fuit. Dolens autem vel propter tristitiam, quam habuit de salute Ninivitarum, vel propter hederam subito arescentem, cuius umbraculo tegebatur contra solis ardorem.

[18] Jonah is interpreted as Dove, or Grieving. Dove on account of his groaning, when he was in the belly of the whale for three days. But Grieving either on account of the sadness which he had about the salvation of the Ninevites, or on account of the ivy suddenly withering, by the shade of which he was sheltered against the burning heat of the sun.

[19] Ipse est et Amathi, Sareptanae viduae filius, ut Iudaei adfirmant, quem resuscitavit Helias, matre postea ad eum dicente (3 Reg. 17,24): 'Nunc cognovi quia vir Dei es tu, et verbum Dei in ore tuo est veritatis.' Ob hanc causam ipsum puerum Amathi vocitatum. Amathi enim ex Hebraeo in Latinam linguam veritas dicitur; [et] ex eo quod verum Helias locutus est, ille, qui suscitatus est, filius nuncupatus est veritatis.

[19] He himself is also Amathi, the son of the widow of Sarepta, as the Jews affirm, whom Elias resuscitated, his mother afterward saying to him (3 Reg. 17,24): 'Now I have known that you are a man of God, and the word of God in your mouth is of truth.' For this cause the boy himself was called Amathi. For Amathi, from Hebrew into the Latin tongue, is said as truth; [and] from the fact that Elias spoke what was true, he who was raised has been named the son of truth.

[20] Zacharias memoria Domini. Septuagesimo enim anno desolationis templi conpleto, Zacharia praedicante, memoratus est Dominus populum suum, iussuque Darii reversus est Dei populus, et reaedificatum est et urbs et templum.

[20] Zechariah, memory of the Lord. For when the 70th year of the desolation of the temple was completed, with Zechariah preaching, the Lord remembered his people; and by the order of Darius the people of God returned, and both the city and the temple were rebuilt.

[21] Aggaeus in Latino festinus et laetus resonat. Destructum enim templum aedificandum prophetat, et post luctum captivitatis regressionis laetitiam praedicat.

[21] Haggai in Latin resonates as “hasty and glad.” For he prophesies that the destroyed temple is to be built, and after the mourning of captivity he proclaims the joy of return.

[22] Malachias interpretatur angelus Domini, id est nuntius. Quidquid enim loquebatur, quasi a Domino essent mandata, ita credebantur; et inde ita eius nomen Septuaginta transtulerunt dicentes (Malach. 1,1): 'Adsumptio verbi Domini super Israel in manu angeli eius.'

[22] Malachi is interpreted “angel of the Lord,” that is, messenger. For whatever he spoke was believed as though the mandates were from the Lord; and from that the Seventy thus translated his name, saying (Malach. 1,1): “The assumption of the word of the Lord over Israel in the hand of his angel.”

[23] Esdras adiutor. Nehemias consolator a Domino. Quodam enim praesagio futuri nomina ista sortiti sunt.

[23] Esdras a helper. Nehemiah a consoler from the Lord. For by a certain presage of the future they were allotted these names.

Fuerunt enim in adiutorium et consolationem omni illius populo redeunti ad patriam. Nam et templum Domini iidem reaedificaverunt, et murorum ac turrium opus ipsi restauraverunt. Ananias gratia Dei.

For they were for aid and consolation to that whole people returning to their fatherland. For the same men also re-edified the temple of the Lord, and they themselves restored the work of the walls and towers. Ananias, grace of God.

[24] Idem et Sidrac lingua Chaldaea, quod interpretatur decorus meus.

[24] Likewise, the same is called Sidrac in the Chaldean language, which is interpreted "my comely one."

[25] Azarias auxilium Domini. Idem et Abdenago, quod in Latinum vertitur serviens taceo.

[25] Azarias, aid of the Lord. Likewise also Abdenago, which is translated into Latin “serving, I am silent.”

[26] Misahel, qui populus Domini. Ipse et Misac, quod interpretatur risus vel gaudium.

[26] Misahel, which is “people of the Lord.” He also is Misac, which is interpreted “laughter or joy.”

[27] Ahia frater meus. Semeia audiens Dominum. Asaph [congregans]. Ethan [robustus sive ascensus].

[27] Ahia my brother. Semeia hearing the Lord. Asaph [congregating]. Ethan [robust or ascent].

[28] Idithun transiliens eos, sive saliens eos. Quosdam enim inhaerentes humo, curvatos in terram, et ea quae in imo sunt cogitantes, et in rebus transeuntibus spem ponentes transilivit canendo iste, qui vocatur transiliens.

[28] Idithun, “leaping over them,” or “jumping over them.” For indeed certain people clinging to the soil, bent toward the earth, and thinking on the things which are in the lowest, and placing their hope in passing things, this one leapt over by singing, he who is called “the leaper-over.”

[29] Eman accipiens, vel formido eorum. Ethan robustus. Barachia benedictus Domini, vel benedictus Dominus.

[29] Eman receiving, or their fear. Ethan robust. Barachia blessed of the Lord, or blessed is the Lord.

Olda districtio, sive diverticulum. Iudith laudans, vel confitens. Hester absconsa.

Olda distraction, or bypath. Judith lauding, or confessing. Esther hidden.

[30] Zacharias [memoria Domini, ob hoc quod canit (Luc. 1,72): 'Memorare testamenti sancti sui'].

[30] Zechariah [memory of the Lord, on account of this that he sings (Luke 1:72): 'Remember his holy covenant'].

[31] Iohannes [baptista, Domini gratia, eo quod sit limes prophetiae, praenuntius gratiae, sive initium baptismatis, per quod gratia ministratur].

[31] John [the Baptist, the grace of the Lord, because he is the limit of prophecy, the forerunner of grace, or the beginning of baptism, through which grace is ministered].

[32] Hi sunt prophetae Veteris Novique Testamenti, quorum finis Christus, cui dicitur a Patre (Ierem. 1,5): 'Et prophetam in gentibus posui te.' Prophetiae autem genera septem sunt.

[32] These are the prophets of the Old and New Testament, whose end is Christ, to whom it is said by the Father (Ierem. 1,5): 'And I have set you as a prophet among the nations.' Moreover, the genera of prophecy are seven.

[33] Primum genus ecstasis, quod est mentis excessus; sicut vidit Petrus vas illud summissum de caelo in stupore mentis cum variis animalibus.

[33] The first kind is ecstasy, which is a going-out of the mind; just as Peter saw that vessel let down from heaven, in a stupor of mind, with various animals.

[34] Secundum genus visio; sicut apud Esaiam dicentem (Esai. 6,1): 'Vidi Dominum sedentem super solium excelsum.' Tertium genus somnium; sicut Iacob subnixam in caelo scalam dormiens vidit. Quartum genus per nubem; sicut ad Moysen et ad Iob post plagam loquitur Deus.

[34] The second kind is vision; as in Isaiah, saying (Isa. 6:1): 'I saw the Lord sitting upon a high throne.' The third kind is dream; as Jacob, sleeping, saw a ladder propped up in heaven. The fourth kind is through a cloud; as to Moses and to Job, after the plague, God speaks.

[35] Quintum genus vox de caelo; sicut ad Abraham sonuit dicens (Genes. 22,12): 'Ne inicias manum tuam in puerum.' Et ad Saulum in via (Act. 9,4): 'Saule, Saule, quid me persequeris?'

[35] The fifth kind is a voice from heaven; as it sounded to Abraham, saying (Genesis 22,12): 'Do not stretch out your hand against the boy.' And to Saul on the way (Acts 9,4): 'Saul, Saul, why do you persecute me?'

[36] Sextum genus accepta parabola; sicut apud Salomonem in Proverbiis, et apud Balaam, cum evocaretur a Balac. Septimum genus repletio sancti Spiritus; sicut pene apud omnes prophetas.

[36] The sixth kind is a received parable; as with Solomon in the Proverbs, and with Balaam, when he was summoned by Balak. The seventh kind is the repletion of the Holy Spirit; as almost with all the prophets.

[37] Alii tria genera visionum [esse] dixerunt. Vnum secundum oculos corporis; sicut vidit Abraham tres viros sub ilice Mambre, et Moyses ignem in rubo, et discipuli transfiguratum Dominum in monte inter Moysen et Heliam, et cetera huiusmodi.

[37] Others said [there are] three genera of visions. One according to the eyes of the body; just as Abraham saw three men under the oak of Mamre, and Moses saw fire in the bush, and the disciples saw the Lord transfigured on the mountain between Moses and Elijah, and other things of this sort.

[38] Alterum secundum spiritum, quo imaginamur ea quae per corpus sentimus; sicut vidit Petrus discum illum submitti de caelo cum variis animalibus, et sicut Esaias Deum in sede altissima non corporaliter, sed spiritaliter vidit.

[38] The second according to the spirit, by which we imagine the things that we perceive through the body; just as Peter saw that platter being let down from heaven with various animals, and just as Isaiah saw God on the most high seat not corporally, but spiritually.

[39] Non enim Deum forma corporea circumterminat, sed quemadmodum figurate, non proprie multa dicuntur, ita etiam figurate multa monstrantur.

[39] For God is not circumscribed by a corporeal form, but just as many things are said figuratively, not properly, so also many things are shown figuratively.

[40] Tertium autem genus visionis est, quod neque corporeis sensibus, neque illa parte animae qua corporalium [rerum] imagines capiuntur, sed per intuitum mentis quo intellecta conspicitur veritas sicut Daniel praeditus mente vidit quod Balthasar viderat corpore, sine quo genere illa duo vel infructuosa sunt, vel etiam in errorem mittunt. Omnia tamen haec genera Spiritus sanctus moderatur.

[40] The third kind of vision, however, is that which is attained neither by bodily senses, nor by that part of the soul by which images of corporeal [things] are taken in, but by the intuition of the mind, whereby truth, once understood, is beheld—just as Daniel, endowed with mind, saw what Belshazzar had seen with the body—without which kind those two are either unfruitful, or even lead into error. Yet the Holy Spirit moderates all these kinds.

[41] Habere autem prophetiam non solum bonus, sed etiam et malus potest. Nam invenimus Saulem regem prophetasse. Persequebatur enim sanctum David, et inpletus Spiritu sancto prophetare coepit.

[41] Moreover, not only a good man, but even an evil one can have prophecy. For we find that King Saul prophesied. For he was persecuting holy David, and, filled with the Holy Spirit, he began to prophesy.

IX. DE APOSTOLIS.

9. ON THE APOSTLES.

[1] Apostoli missi interpretantur. Hoc enim eorum nomen indicat. Nam sicut Graece AGGELOI, Latine nuntii vocantur, ita Graece Apostoli, Latine missi appellantur.

[1] Apostles are interpreted as “the sent.” For this, indeed, their name indicates. For just as in Greek AGGELOI are called in Latin “messengers,” so in Greek Apostoli, in Latin “the sent,” they are called.

Ipsos enim misit Christus evangelizare per universum mundum, ita ut quidam Persas Indosque penetrarent docentes gentes, et facientes in nomine Christi magna et incredibilia miracula, ut adtestantibus signis et prodigiis crederetur illis in his quae dicebant et viderant. Habent autem plerique ex his causas suorum vocabulorum.

For Christ sent them themselves to evangelize through the entire world, such that certain of them penetrated to the Persians and the Indians, teaching the nations, and doing in the name of Christ great and incredible miracles, so that, with signs and prodigies bearing witness, credit might be given to them in the things which they said and had seen. Moreover, most of them have the causes of their appellations.

[2] Petrus a petra nomen accepit, hoc est a Christo, super quem est fundata Ecclesia. Non enim a Petro petra, sed Petrus a petra nomen sortitus est, sicut non Christus a Christiano, 'sed Christianus a Christo vocatur; ideoque ait Dominus (Matth. 16,18): 'Tu es Petrus, et super hanc petram aedificabo ecclesiam meam,' quia dixerat Petrus: 'Tu es Christus filius Dei vivi'; deinde ei Dominus: 'Super hanc,' inquit, 'petram,' quam confessus es, 'aedificabo ecclesiam meam.' Petra enim erat Christus, super quod fundamentum etiam ipse aedificatus est Petrus.

[2] Peter took his name from the rock (petra), that is, from Christ, upon whom the Church is founded. For it is not the rock from Peter, but Peter obtained his name from the rock, just as not Christ from Christian, but the Christian is called from Christ; and therefore the Lord says (Matt. 16:18): 'You are Peter, and upon this rock I will build my church,' because Peter had said: 'You are the Christ, the Son of the living God'; then to him the Lord: 'Upon this,' he says, 'rock,' which you have confessed, 'I will build my church.' For the rock was Christ, upon which foundation Peter himself also was built.

[3] Cephas dictus eo quod in capite sit constitutus Apostolorum; KEFALE enim Graece caput dicitur, et ipsud nomen in Petro Syrum est.

[3] Cephas is so called because he has been constituted as the head of the Apostles; for KEFALE in Greek is called 'head,' and that very name, in Peter, is Syriac.

[4] Simon Bar-iona in lingua nostra sonat filius columbae, et est nomen Syrum pariter et Hebraeum. Bar quippe Syra lingua filius, Iona Hebraice columba; utroque sermone dicitur Bariona.

[4] Simon Bar-iona in our language sounds 'son of the dove,' and the name is both Syriac and Hebrew. For Bar indeed in the Syriac tongue is 'son,' Iona in Hebrew 'dove'; in both tongues it is said 'Bariona.'

[5] Alii simpliciter accipiunt, quod Simon, id est Petrus, filius sit Iohannis, iuxta illam interrogationem (Ioh. 21,15): 'Simon Iohannis, diligis me?' et volunt scriptorum vitio depravatum, ut pro Bar-Iohannem, hoc est filium Iohannis, Barione scriptum sit, una detracta syllaba. Iohanna autem interpretatur Domini gratia.

[5] Others take it simply, that Simon, that is Peter, is the son of John, according to that question (John 21:15): 'Simon, son of John, do you love me?' and they maintain that by the fault of the scribes it has been corrupted, so that in place of Bar-Johannem, that is, son of John, Bariona was written, with one syllable removed. Iohanna, however, is interpreted 'the Lord’s grace.'

[6] Et fuisse Petrum trinomium: Petrum, Cephan, et Simon Bariona: Simon autem Hebraice interpretatur audiens.

[6] And that Peter was trinominal: Peter, Cephan, and Simon Bariona: but Simon in Hebrew is interpreted “hearing.”

[7] Saulus Hebraeo sermone temptatio dicitur, eo quod prius in temptatione Ecclesiae sit versatus. Persecutor enim erat: inde nomen habet istud, quando persequebatur Christianos.

[7] Saul, in the Hebrew tongue, is called “temptation,” because earlier he had been engaged in the temptation of the Church. For he was a persecutor: thence he has this name, when he was persecuting Christians.

[8] Postea mutato nomine de Saulo factus est Paulus, quod interpretatur mirabilis, sive electus. Mirabilis, vel quia multa signa fecit, vel quia ab oriente usque ad occasum evangelium Christi in omnibus gentibus praedicavit.

[8] Afterwards, the name having been changed, from Saul he was made Paul, which is interpreted “marvelous,” or “elect.” Marvelous, either because he did many signs, or because from the east even to the west he preached the Evangel of Christ among all nations.

[9] Electus, sicut in Actibus apostolorum Spiritus sanctus dicit (13,2): 'Segregate mihi Barnaban et Paulum ad opus, quod elegi eos.' Latino autem sermone Paulus a modico dictus, unde et ipse ait (1 Cor. 15,9): 'Ego autem sum minimus omnium apostolorum.' Quando enim Saulus, superbus, elatus; quando Paulus, humilis, modicus.

[9] Elect, as in the Acts of the Apostles the Holy Spirit says (13,2): 'Segregate for me Barnabas and Paul for the work which I have chosen them.' But in the Latin tongue Paulus is said from modicus, whence he himself also says (1 Cor. 15,9): 'But I am the least of all the apostles.' For when Saulus, proud, exalted; when Paulus, humble, modest.

[10] Ideo sic loquimur: 'paulo post videbo te,' id est post modicum. Nam quia modicus factus est, ipse dicit: 'Ego enim sum novissimus [omnium] apostolorum,' et (Eph. 3,8): 'Mihi minimo omnium sanctorum.' Cephas autem et Saulus ideo mutato nomine sunt vocati, ut essent etiam ipso nomine novi, sicut Abraham et Sarra.

[10] Therefore we speak thus: 'I will see you a little later (paulo post),' that is, after a modicum. For since he was made modest, he himself says: 'For I am the newest [of all] of the apostles,' and (Eph. 3,8): 'To me, the least of all the saints.' Moreover Cephas and Saul were for this reason called by a changed name, that they might be new even in the very name, just as Abraham and Sarah.

[11] Andreas frater Petri carne, et cohaeres gratia. Secundum Hebraeam etymologiam interpretatur decorus, sive respondens; sermone autem Graeco a viro virilis appellatur.

[11] Andrew, the brother of Peter by flesh, and a coheir by grace. According to the Hebraean etymology he is interpreted as “decorous,” or “responding”; but in the Greek tongue he is called “virile” from “man.”

[12] Iohannes quodam vaticinio ex merito nomen accepit. Interpretatur enim, In quo est gratia, vel Domini gratia. Amplius enim eum ceteris Apostolis dilexit Iesus.

[12] John received his name by a certain prophecy, deservedly. For it is interpreted, "In whom there is grace," or "the Lord’s grace." For Jesus loved him more than the other Apostles.

[13] Iacobus Zebedaei a patre cognominatur, quem relinquens cum Iohanne verum patrem secuti sunt. Hi sunt filii tonitrui, qui etiam Boanerges ex firmitate et magnitudine fidei nominati sunt. Hic est Iacobus filius Zebedaei, frater Iohannis, qui post ascensionem Domini ab Herode manifestatur occisus.

[13] James of Zebedee is cognominated from his father; leaving him, together with John they followed the true Father. These are the sons of thunder, who also were named Boanerges from the firmness and magnitude of faith. This is James, son of Zebedee, brother of John, who after the Ascension of the Lord is shown to have been slain by Herod.

[14] Iacobus Alphaei ob distinctionem prioris cognominatus, qui dicitur filius Zebedaei, sicut iste filius Alphaei.

[14] James of Alphaeus, surnamed for distinction from the former, who is called the son of Zebedee, just as this one is the son of Alphaeus.

[15] Cognomentum igitur ambo a patre sumpserunt. Iste est Iacobus minor, qui in Evangelio frater Domini nominatur, quia Maria uxor Alphaei soror fuit matris Domini, quam Mariam Cleophae Iohannes evangelista cognominat, a patre, sive a gentilitate familiae, aut quacumque alia causa ei nomen inponens. Alphaeus autem Hebraeo sermone in Latino exprimitur millesimus, sive doctus.

[15] Therefore both took the cognomen from the father. This is James the Less, who in the Gospel is named the brother of the Lord, because Mary the wife of Alphaeus was sister of the mother of the Lord, whom John the Evangelist surnames Mary of Cleophas, assigning to her the name from the father, or from the gentility of the family, or for whatever other cause. But Alphaeus in the Hebrew speech is expressed in Latin as “thousandth,” or “learned.”

[16] Philippus os lampadarum, vel os manuum. Thomas abyssus, vel geminus, unde et Graece Didymus appellatur. Bartholomeus filius suspendentis aquas, vel filius suspendentis me. Syrum est, non Hebraeum.

[16] Philip the mouth of lamps, or the mouth of hands. Thomas abyss, or twin, whence also in Greek he is called Didymus. Bartholomew son of the one suspending the waters, or son of the one suspending me. It is Syriac, not Hebrew.

[17] Matthaeus in Hebraeo donatus exprimitur. Idem et appellatus Levi ex tribu a qua ortus fuit. In Latino autem ex opere publicani nomen accepit, quia ex publicanis fuit electus et in apostolatum translatus.

[17] Matthew in Hebrew is expressed as “given.” The same was also called Levi, from the tribe from which he was sprung. In Latin, moreover, from the work of a publican he received a name, because from the publicans he was chosen and transferred into the apostolate.

[18] Simon Cananeus ad distinctionem Simonis Petri, de vico Galileae Cana, ubi aquas Dominus mutavit in vinum. Ipse est qui in alio evangelista scribitur Zelotes. Cana quippe zelum interpretatur.

[18] Simon the Cananaean, for distinction from Simon Peter, from the village of Cana of Galilee, where the Lord changed the waters into wine. He is the same who in another evangelist is written as Zelotes. For Cana, indeed, interprets zeal.

[19] Iudas Iacobi, qui alibi appellatur Lebbaeus, figuratum nomen habet a corde, quod nos diminutive corculum possumus appellare; ipse in alio evangelista Thaddaeus scribitur, quem ecclesiastica tradit historia missum Edessam ad Abgarum regem.

[19] Judas of James, who elsewhere is called Lebbaeus, has a figurated name from “heart,” which we can diminutively call a “heartlet”; he himself is written as Thaddaeus in another evangelist, whom ecclesiastical history hands down as having been sent to Edessa to King Abgar.

[20] Iudas Iscariotes vel a vico in quo ortus est, vel ex tribu Issachar vocabulum sumpsit, quodam praesagio futuri in condemnationem sui. Issachar enim interpretatur merces, ut significaretur pretium proditoris quo vendidit Dominum, sicut scriptum est (Matth. 27,9): '[Et] acceperunt mercedem meam, triginta argenteos, pretium quod adpretiatus sum ab eis.'

[20] Judas Iscariot either took his appellation from the village in which he was born, or from the tribe Issachar, by a certain presage of the future unto his own condemnation. For Issachar is interpreted wage, so that the price of the traitor by which he sold the Lord might be signified, as it is written (Matth. 27,9): "[And] they took my wage, thirty pieces of silver, the price at which I was appraised by them."

[21] Matthias, qui inter Apostolos sine cognomine solus habetur, interpretatur donatus, ut subaudiatur pro Iuda. Iste enim in locum eius electus est ab Apostolis, cum pro duobus sors mitteretur.

[21] Matthias, who alone among the Apostles is held without a cognomen, is interpreted “donated,” with “for Judas” to be understood. For this man was chosen in his place by the Apostles, when the lot was cast for the two.

[22] Marcus excelsus mandato, utique propter Evangelium Altissimi, quod praedicavit.

[22] Mark, exalted by the mandate, assuredly on account of the Gospel of the Most High, which he preached.

[23] Lucas ipse consurgens, sive ipse elevans (eo quod elevaverit praedicationem Evangelii post alios].

[23] Luke himself rising up, or he himself elevating (for the reason that he elevated the preaching of the Gospel after the others].

[24] Barnabas filius prophetae, vel filius consolationis.

[24] Barnabas son of a prophet, or son of consolation.

X. DE RELIQVIS IN EVANGELIO NOMINIBVS.

10. ON THE REMAINING NAMES IN THE GOSPEL.

[1] Maria inluminatrix, sive stella maris. Genuit enim lumen mundi. Sermone autem Syro Maria domina nuncupatur; et pulchre; quia Dominum genuit.

[1] Mary the Illuminatrix, or star of the sea. For she bore the light of the world. In the Syriac speech, however, Mary is called domina; and beautifully so; because she bore the Lord.

[2] Elisabeth Dei mei saturitas, vel Dei mei iuramentum. Magdalena turris.

[2] Elisabeth, satiety of my God, or oath of my God. Magdalene, tower.

[3] Martha inritans, [vel] provocans. Sermone autem Syro interpretatur dominans.

[3] Martha, inciting, [or] provoking. However, in the Syrian speech it is interpreted as dominating.

[4] Nathanael donum Dei [quia dolus, id est simulatio, dono Dei in eo non fuit]. Zebedaeus donatus, sive fluens iste.

[4] Nathanael, gift of God [because guile, that is simulation, by the gift of God was not in him]. Zebedee, gifted, or this one flowing.

[5] Zacchaeus iustus, sive iustificatus, aut iustificandus. Syrum est nomen, non Hebraeum.

[5] Zacchaeus “just,” or “justified,” or “to-be-justified.” It is a Syriac name, not Hebrew.

[6] Lazarus adiutus [eo quod sit a morte resuscitatus]. Herodes pellicius, gloriosus.

[6] Lazarus aided [because he was resuscitated from death]. Herod seducing, glorious.

[7] Caiphas investigator, aut sagax, aut vomens ore. Inique enim ore suo iustum condemnavit, quamvis hoc mysterio prophetali adnuntiasset.

[7] Caiaphas investigator, or sagacious, or vomiting with the mouth. For unjustly, with his mouth, he condemned the just man, although by this he had announced in a prophetic mystery.

[8] Pontius declinans consilium, utique Iudaeorum. Accepta enim aqua lavit manus suas dicens (Matth. 27,24): 'Innocens ego sum a sanguine iusti huius.'

[8] Pontius, declining the counsel—namely, of the Jews. For, having received water, he washed his hands, saying (Matth. 27,24): 'I am innocent of the blood of this just man.'

[9] Pilatus os malleatoris [quia dum Christum ore suo et iustificabat et condemnabat, more malleatoris utraque ferit].

[9] Pilate, the mouth of the hammerer [because while with his mouth he both justified and condemned Christ, in the manner of a hammerer he strikes both].

[10] Barabba filius magistri eorum; absque dubio Iudaeorum magistri, qui est diabolus, homicidiorum auctor, qui usque hodie regnat in eis.

[10] Barabbas, the son of their master; without doubt of the master of the Jews, who is the Devil, the author of homicides, who even to this day reigns in them.

XI. DE MARTYRIBVS.

11. ON THE MARTYRS.

[1] Martyres Graeca lingua, Latine testes dicuntur, unde et testimonia Graece martyria nuncupantur. Testes autem ideo vocati sunt, quia propter testimonium Christi passiones sustinuerunt, et usque ad mortem pro veritate certaverunt.

[1] Martyrs in the Greek language, in Latin are called witnesses, whence also testimonies in Greek are named martyria. Witnesses, moreover, are so called for this reason: because on account of the testimony of Christ they endured sufferings, and even unto death contended for the truth.

[2] Quod vero non testes (quod Latine utique possemus), sed Graece martyres appellamus, familiarius Ecclesiae auribus hoc Graecum verbum sonat, sicut multa Graeca nomina quae pro Latinis utimur.

[2] But as for the fact that we do not call them "witnesses" (which in Latin indeed we could), but call them in Greek "martyres," this Greek word sounds more familiar to the ears of the Church, just as many Greek names which we use in place of Latin ones.

[3] Martyrum primus in Novo Testamento Stephanus fuit, qui Hebraeo sermone interpretatur norma, quod prior fuerit in martyrio ad imitationem fidelium. Idem autem ex Graeco sermone in Latinum vertitur coronatus; et hoc prophetice ut, quod sequeretur in re, vaticinio quodam futuri prius in vocabulo resonaret. Passus est enim, et quod vocabatur accepit.

[3] The first of the martyrs in the New Testament was Stephen, who in the Hebrew tongue is interpreted “norm,” because he was first in martyrdom as a pattern for the imitation of the faithful. The same, however, from the Greek tongue is rendered into Latin as “crowned”; and this prophetically, so that what would follow in reality might beforehand resound in the word by a certain vaticination of the future. For he suffered, and he received that which he was called.

Stephanus enim corona dicitur; humiliter lapidatus, sed sublimiter coronatus.

For Stephen is called “crown”; humbly lapidated, but sublimely crowned.

[4] Duo sunt autem martyrii genera, unum in aperta passione, alterum in occulta animi virtute. Nam multi hostis insidias tolerantes, et cunctis carnalibus desideriis resistentes per hoc, quod se omnipotenti Deo in corde mactaverunt, etiam pacis tempore martyres facti sunt, qui etiam si persecutionis tempus existeret, martyres esse potuerunt.

[4] There are, moreover, two kinds of martyrdom, one in open passion, the other in the hidden virtue of the mind. For many, enduring the enemy’s snares and resisting all carnal desires, by this fact—that they sacrificed themselves in heart to the omnipotent God—have become martyrs even in time of peace, who also, if a time of persecution had existed, could have been martyrs.

XII. DE CLERICIS.

12. ON CLERICS.

[1] Cleros et clericos hinc appellatos, quia Matthias sorte electus est, quem primum per Apostolos legimus ordinatum. KLEROS enim Graece sors vel hereditas dicitur.

[1] Cleros and clerics are called from this, because Matthias was chosen by lot, whom we read was first ordained through the Apostles. For KLEROS in Greek is called “lot” or “inheritance.”

[2] Propterea ergo dicti clerici, quia de sorte sunt Domini, vel quia Domini partem habent. Generaliter autem clerici nuncupantur omnes qui in ecclesia Christi deserviunt, quorum gradus et nomina haec sunt:

[2] For this reason, therefore, they are called clerics, because they are of the Lord’s lot, or because they have the Lord’s portion. But generally all who serve in the Church of Christ are denominated clerics, whose grades and names are these:

[3] ostiarius, psalmista, lector, exorcista, acolythus, subdiaconus, diaconus, presbyter, episcopus.

[3] ostiary, psalmist, lector, exorcist, acolyte, subdeacon, deacon, presbyter, bishop.

[4] Ordo episcoporum quadripertitus est, id est in patriarchis, archiepiscopis, metropolitanis atque episcopis.

[4] The order of bishops is quadripartite, that is, into patriarchs, archbishops, metropolitans, and bishops.

[5] Patriarcha Graeca lingua summus patrum interpretatur, quia primum, id est apostolicum, retinet locum; et ideo, quia summo honore fungitur, tali nomine censetur, sicut Romanus, Antiochenus et Alexandrinus.

[5] Patriarch in the Greek tongue is interpreted as “the highest of the fathers,” because he retains the first, that is, the apostolic, place; and therefore, since he exercises the highest honor, he is reckoned by such a name, as the Roman, the Antiochene, and the Alexandrian.

[6] Archiepiscopus Graeco vocabulo quod sit summus episcoporum. Tenet enim vicem apostolicam et praesidet tam metropolitanis quam episcopis ceteris.

[6] The archbishop, by a Greek vocable, is one who is the highest of the bishops. For he holds the apostolic office and presides over both metropolitans and the other bishops.

[7] [Metropolitani autem a mensura civitatum vocati.] Singulis enim provinciis praeeminent, quorum auctoritati et doctrinae ceteri sacerdotes subiecti sunt, sine quibus nihil reliquos episcopos agere licet. Sollicitudo enim totius provinciae ipsis commissa est.

[7] [Metropolitans, moreover, are called from the measure of the cities.] For in each of the provinces they are pre-eminent, to whose authority and doctrine the other priests are subjected, without whom the remaining bishops are permitted to do nothing. For the solicitude of the whole province has been entrusted to them.

[8] Omnes autem superius designati ordines uno eodemque vocabulo episcopi nominantur, sed inde privato nomine quidam utuntur, propter distinctionem potestatum quam singulariter acceperunt.

[8] But all the orders designated above are named by one and the same vocable, “bishops”; yet from that, some use a proper name, on account of the distinction of powers which they have received in a singular manner.

[9] Patriarcha pater principum.

[9] The Patriarch, father of princes.

[10] ARCHON enim princeps. Archiepiscopus princeps episcoporum. Metropolitanus.

[10] ARCHON indeed is chief. Archbishop is chief of bishops. Metropolitan.

[11] Episcopatus autem vocabulum inde dictum, quod ille, qui superefficitur, superintendat, curam scilicet subditorum gerens. SKOPEIN enim Latine intendere dicitur.

[11] The term episcopate is said to be named from this: that he who is set over should superintend, namely bearing the care of his subjects. For SKOPEIN in Latin is said to be intendere.

[12] Episcopi autem Graece, Latine speculatores interpretantur. Nam speculator est praepositus in Ecclesia; dictus eo quod speculatur, atque praespiciat populorum infra se positorum mores et vitam.

[12] Moreover, bishops in Greek are interpreted in Latin as watchmen. For a watchman is one set over in the Church; so called because he watches and foresees the morals and life of the peoples placed beneath him.

[13] Pontifex princeps sacerdotum est, quasi via sequentium. Ipse et summus sacerdos, ipse pontifex maximus nuncupatur. Ipse enim efficit sacerdotes atque levitas: ipse omnes ordines ecclesiasticos disponit: ipse quod unusquisque facere debeat ostendit.

[13] The Pontiff is the chief of the priests, as it were the way of those following. He himself also is the supreme priest, he himself is styled Pontifex Maximus. For he himself effects priests and Levites: he himself arranges all ecclesiastical orders: he himself shows what each person ought to do.

[14] Antea autem pontifices et reges erant. Nam maiorum haec erat consuetudo, ut rex esset etiam sacerdos vel pontifex. Vnde et Romani imperatores pontifices dicebantur.

[14] Formerly, however, the pontiffs and kings were one and the same. For this was the custom of the ancestors, that the king was also a priest or pontiff. Whence also the Roman emperors were called pontiffs.

[15] Vates a vi mentis appellatos, cuius significatio multiplex est. Nam modo sacerdotem, modo prophetam significat, modo poetam.

[15] Vates are called from the force of the mind, whose signification is multiplex. For now it signifies a priest, now a prophet, now a poet.

[16] Antistes sacerdos dictus ab eo quod ante stat. Primus est enim in ordine Ecclesiae, et supra se nullum habet.

[16] The antistes, a priest, is so called from the fact that he stands before. For he is first in the order of the Church, and has no one above himself.

[17] Sacerdos autem nomen habet conpositum ex Graeco et Latino, quasi sacrum dans; sicut enim rex a regendo, ita sacerdos a sacrificando vocatus est. Consecrat enim et sanctificat.

[17] But the priest has a name composed from Greek and Latin, as if “giving the sacred”; for just as “king” is called from “ruling,” so “priest” is called from “sacrificing.” For he consecrates and sanctifies.

[18] Sacerdotes autem gentilium flamines dicebantur. Hi in capite habebant pilleum, in quo erat brevis virga desuper habens lanae aliquid. Quod cum per aestum ferre non possent, filo tantum capita religare coeperunt.

[18] But the priests of the gentiles were called flamines. These had on the head a pileus (cap), in which there was a short rod above, bearing something of wool. Which, when they could not endure it in the heat, they began to bind only their heads with a fillet (thread).

[19] Nam nudis penitus eos capitibus incedere nefas erat. Vnde a filo, quo utebantur, flamines dicti sunt, quasi filamines. Verum festis diebus filo deposito pilleum inponebant pro sacerdotii eminentia.

[19] For it was impious for them to go with their heads utterly bare. Whence, from the thread with which they used to gird, they were called flamines, as if filamines. But on festal days, the thread having been laid aside, they would put on the pileus in view of the eminence of the priesthood.

[20] Presbyter Graece, Latine senior interpretatur, non pro aetate, vel decrepita senectute; sed propter honorem et dignitatem, quam acceperunt, presbyteri nominantur.

[20] Presbyter, in Greek, is interpreted in Latin as “senior,” not on account of age or decrepit senectude; but on account of the honor and dignity which they have received, they are named presbyters.

[21] Ideo autem et presbyteri sacerdotes vocantur, quia sacrum dant, sicut episcopi, qui licet sint sacerdotes, tamen pontificatus apicem non habent; quia nec chrismate frontem signant, nec Paracletum Spiritum dant, quod solis deberi episcopis lectio Actuum apostolorum demonstrat. Vnde et apud veteres idem episcopi et presbyteri fuerunt, quia illud nomen dignitatis est, hoc aetatis.

[21] Therefore also presbyters are called priests, because they give the sacrament, just as bishops; yet although they are priests, they do not have the summit of the pontificate, for neither do they sign the forehead with chrism nor do they give the Spirit, the Paraclete, which a reading of the Acts of the Apostles shows to be owed to bishops alone. Whence also among the ancients bishops and presbyters were the same, because that is a name of dignity, this of age.

[22] Levitae ex nomine auctoris vocati. De Levi enim levitae exorti sunt, a quibus in templo Dei mystici sacramenti ministeria explebantur. Hi Graece diacones, Latine ministri dicuntur, quia sicut in sacerdote consecratio, ita in diacono ministerii dispensatio habetur.

[22] The Levites are called from the name of their author. For from Levi the Levites arose, by whom in the temple of God the ministries of the mystical sacrament were fulfilled. These are called in Greek diacones, in Latin ministers, because just as in the priest there is consecration, so in the deacon there is the dispensation of ministry.

[23] Hypodiacones Graece, quos nos subdiaconos dicimus, qui ideo sic appellantur, quia subiacent praeceptis et officiis levitarum. Oblationes enim in templo Dei a fidelibus ipsi suscipiunt, et levitis superponendas altaribus deferunt. Hi apud Hebraeos Nathanei vocantur.

[23] Hypodeacons in Greek, whom we call subdeacons, who for this reason are so named, because they are subject to the precepts and offices of the levites. For they themselves receive the oblations in the temple of God from the faithful, and carry them to the levites to be set upon the altars. These among the Hebrews are called Nathanei.

[24] Lectores a legendo, psalmistae a psalmis canendis vocati. Illi enim praedicant populis quid sequantur, isti canunt ut excitent ad conpunctionem animos audientium; licet et quidam lectores ita miseranter pronuntiant, ut quosdam ad luctum lamentationemque conpellant.

[24] Lectors are named from reading, psalmists from singing psalms. For the former preach to the peoples what they should follow; the latter sing so that they may rouse the minds of the hearers to compunction; although even certain lectors pronounce so miserably that they compel some to grief and lamentation.

[25] Idem etiam et pronuntiatores vocantur, quod porro adnuntiant. Tanta enim et tam clara erit eorum vox, ut quamvis longe positorum aures adinpleant.

[25] The same are also called pronuntiators, because they announce further on. For so great and so clear will their voice be that they fill the ears of those stationed however far away.

[26] Cantor autem vocatus quia voce modulatur in cantu. Huius duo genera dicuntur in arte musica, sicut ea docti homines Latine dicere potuerunt, praecentor et succentor. Praecentor scilicet, qui vocem praemittit in cantu.

[26] But the cantor is so called because he modulates with his voice in song. Two kinds of this are named in the art of music, as learned men have been able to say them in Latin: precentor and succentor. The precentor, namely, is he who sends the voice ahead in song.

[27] Succentor autem qui subsequenter canendo respondet.

[27] The succentor, however, is the one who, subsequently by singing, responds.

[28] Concentor autem dicitur, quia consonat; qui autem consonat nec concinit, nec concentor erit.

[28] The concentor, moreover, is so called because he consonates; but he who consonates and does not sing together will not be a concentor either.

[29] Acolythi Graece, Latine ceroferarii dicuntur, a deportandis cereis, quando legendum est Evangelium, aut sacrificium offerendum.

[29] Acolytes in Greek, in Latin are called candle-bearers, from carrying candles, when the Gospel is to be read, or the sacrifice is to be offered.

[30] Tunc enim accenduntur luminaria ab eis et deportantur, non ad effugandas tenebras, dum sol eodem tempore rutilet, sed ad signum laetitiae demonstrandum, ut sub typo luminis corporalis illa lux ostendatur de qua in Evangelio legitur (Ioh. 1,9): 'Erat lux vera, quae inluminat omnem hominem venientem in hunc mundum.'

[30] For then the lights are kindled by them and carried, not to put the darkness to flight, while the sun at the same time glows, but to demonstrate a sign of joy, so that under the type of corporeal light that light may be shown of which in the Gospel it is read (John 1,9): 'There was the true light, which illuminates every human being coming into this world.'

[31] Exorcistae ex Graeco in Latino adiurantes sive increpantes vocantur. Invocant enim super cathecumenos, vel super eos qui habent spiritum inmundum, nomen Domini Iesu, adiurantes per eum ut egrediatur ab eis.

[31] Exorcists, from the Greek, in Latin are called adjurers or rebukers. For they invoke, over the catechumens, or over those who have an unclean spirit, the name of the Lord Jesus, adjuring through him that it go out from them.

[32] Ostiarii idem et ianitores, qui in Veteri Testamento electi sunt ad custodiam templi, ut non ingrederetur eum inmundus in omni re. Dicti autem ostiarii, quod praesint ostiis templi.

[32] Ostiarii, that is, janitors/porters, who in the Old Testament were chosen for the custody of the temple, so that no unclean person in any respect might enter it. They are called ostiarii because they preside over the doors of the temple.

[33] Ipsi enim tenentes clavem omnia intus extraque custodiunt, atque inter bonos et malos habentes iudicium fideles recipiunt, respuunt infideles.

[33] For they themselves, holding the key, guard all things within and without, and, having judgment between the good and the bad, receive the faithful, reject the unfaithful.

XIII. DE MONACHIS.

13. ON MONKS.

[1] Monachus Graeca etymologia vocatus, eo quod sit singularis. MONAS enim Graece singularitas dicitur. Ergo si solitarius interpretatur vocabulum monachi, quid facit in turba qui solus est?

[1] The monk, so called by Greek etymology, because he is singular. For MONAS in Greek is called singularity. Therefore, if the vocable of “monk” is interpreted as “solitary,” what is he who is alone doing in a crowd?

Plura sunt autem genera monachorum.

There are, moreover, several kinds of monks.

[2] Coenobitae, quos nos In commune viventes possumus appellare. Coenobium enim plurimorum est.

[2] Coenobites, whom we can call those living in common. For a coenobium is of many.

[3] Anachoritae sunt qui post coenobialem vitam deserta petunt et soli habitant per deserta; et ab eo, quod procul ab hominibus recesserunt, tali nomine nuncupantur; sed anachoritae Heliam et Iohannem, coenobitae Apostolos imitantur.

[3] Anchorites are those who, after the coenobitic life, seek the deserts and dwell alone in the deserts; and from the fact that they have withdrawn far from men, they are designated by such a name; but the anchorites imitate Elijah and John, the coenobites the Apostles.

[4] Eremitae hi sunt, qui et anachoritae, ab hominum conspectu remoti, eremum et desertas solitudines appetentes. Nam eremum dicitur quasi remotum.

[4] Eremites these are, who also are anchorites, removed from the sight of men, seeking the eremus and desert solitudes. For “eremus” is said as if “removed.”

[5] Abba autem Syrum nomen, significat in Latino pater, quod Paulus Romanis scribens exposuit dicens (8,15): 'In quo clamamus: Abba pater': in uno nomine duabus usus linguis. Dicit enim abba Syro nomine patrem, et rursus Latine nominat itidem patrem.

[5] But Abba is a Syrian name, it signifies in Latin “father,” which Paul, writing to the Romans, expounded, saying (8,15): 'In quo clamamus: Abba pater': in one name he used two languages. For he says abba, in the Syrian name, “father,” and again in Latin he names likewise “father.”

XIV. DE CETERIS FIDELIBVS.

14. ON THE OTHER FAITHFUL.

[1] Christianus, quantum interpretatio ostendit, de unctione deducitur, sive de nomine auctoris et creatoris. A Christo enim Christiani sunt cognominati, sicut a Iuda Iudaei. De magistri quippe nomine cognomen sectatoribus datum est.

[1] Christian, as far as interpretation shows, is derived from unction, or from the name of the author and creator. For from Christ the Christians have been cognominated, just as from Judah the Jews. Indeed from the name of the master a cognomen has been given to the followers.

[2] Christiani autem olim a Iudaeis quasi opprobrio Nazaraei vocabantur, pro eo quod Dominus noster atque Salvator a vico quodam Galileae Nazaraeus sit appellatus.

[2] Christians, however, were once by the Judaeans called “Nazaraeans,” as if by way of reproach, because our Lord and Savior was called a Nazaraean from a certain village of Galilee.

[3] Non se autem glorietur Christianum, qui nomen habet et facta non habet. Vbi autem nomen secutum fuerit opus, certissime ille est Christianus, quia se factis ostendit Christianum, ambulans sicut et ille ambulavit a quo et nomen traxit.

[3] But let not him boast himself a Christian who has the name and does not have the deeds. Where, however, the work has followed the name, most certainly that man is a Christian, because he shows himself a Christian by deeds, walking just as he also walked, from whom he likewise drew the name.

[4] Catholicus universalis sive generalis interpretatur. Nam Graeci universale KATHOLIKON vocant.

[4] Catholic is interpreted as universal or general. For the Greeks call the universal KATHOLIKON.

[5] Orthodoxus est recte credens, et ut credit [recte] vivens. ORTHOS enim Graece recte dicitur, DOKSA gloria est: hoc est vir rectae gloriae. Quo nomine non potest vocari, qui aliter vivit quam credit.

[5] Orthodox is one rightly believing, and living as he believes [rightly]. For in Greek ORTHOS is said “rightly,” DOKSA is “glory”: that is, a man of right glory. By which name he cannot be called who lives otherwise than he believes.

[6] Neophytus Graece, Latine novellus et rudis fidelis, vel nuper renatus interpretari potest.

[6] Neophyte in Greek, in Latin a novice and a rude (i.e., untrained) faithful one, or newly reborn, can be interpreted.

[7] Catechumenus dictus pro eo, quod adhuc doctrinam fidei audit, necdum tamen baptismum recepit. Nam KATECHOUMENOS Graece auditor interpretatur.

[7] Catechumen is so called because he still hears the doctrine of the faith, yet has not yet received baptism. For KATECHOUMENOS in Greek is interpreted as “hearer.”

[8] Conpetens vocatus, quia post instructionem fidei conpetit gratiam Christi; inde et a petendo conpetentes vocati.

[8] “Conpetens” is so called, because after the instruction of the faith he petitions for the grace of Christ; and hence also, from petendo (“petitioning”), they are called conpetentes.

[9] Laicus popularis. LAOS enim Graece populus dicitur.

[9] Layman, a man of the people; for LAOS in Greek is called “people.”

[10] Proselytus, id est advena et circumcisus qui miscebatur populo Dei, Graecum est.

[10] Proselyte, that is, an advene and circumcised person, who was mingled with the people of God, is Greek.