divine and holy head, holy flock, and by your A prayers strengthen the scepters of piety, and the hand of pious power, sharing with it all the world’s cares, and interceding without ceasing before God for it, as one who is with Him, and is concerned with His life: and committing to Him all the world, stilling all the whirlwinds and tempests of the wicked, and overwhelming the insults of enemies, both those who fall under one’s eyes, and those who do not fall, in Christ Jesus our Lord, to whom be glory and power now and always, and unto the ages of ages, Amen.
ANDREAS ARCHBISHOP OF CÆSAREA IN CAPPADOCIA. NOTITIA (Cas. Oudin, De script. eccles., tom. II, p. 93)
Andreas, Archbishop of Cæsarea in Cappadocia, of whom William Cave speaks most excellently in his *Historia scriptorum ecclesiasticorum*, to the year 500, p. 379, in these words: "Andreas, Archbishop of Cæsarea in Cappadocia, appears to have lived about the end of the 5th century and to have flourished in the year 500. For his age is completely uncertain, nor is there any mention of him among the ancients. This much is certain, that he wrote after Basil and Cyril of Alexandria and before Arethas of Cæsarea. He wrote a Commentary on the Apocalypse for a certain Macarius, which Theodore Peltanus of the Society of Jesus translated into Latin. There exist Greek-Latin Commentaries at the end of the works of Saint John Chrysostom, in the Morellian edition, volume VIII." Thus Cave writes almost word for word from Bellarmine, whom he also expresses without naming him; doing me the injury of often copying and blaming me. But Bellarmine admits that Cave was wrong in what he followed regarding Bellarmine, namely, because he had not read those Commentaries inscribed with the name of Andreas of Cæsarea, he erred in following Bellarmine. Therefore, add that Andreas often cites Basil of Cæsarea. Which is certainly false, as Andreas does not even once cite him in his Commentary, although he expresses the words and name of very many other Fathers in his work. Moreover, the codices of this Commentary vary, especially in libraries, as Lambecius has it in book IV of his Commentaries on the Imperial Library of Cæsarea in Vienna, in the theological Greek manuscripts 172, 173 and 174, page 180, in these words:
"Greek theological codex 172, which is paper, moderately old, in folio, consists of 120 leaves, and once belonged to Andreas Taumarus of Epidaurus. It contains, *Commentary of Andreas of Cæsarea in Cappadocia, Archbishop, on the Apocalypse of John the Apostle and Evangelist*, the preface of which is inscribed in this way: 'To my brother and fellow-minister.' Frequently requested by many out of love, to a degree beyond my strength, for reception, etc. The Commentary itself begins with the words: 'A revelation is the manifestation of hidden mysteries, illuminated by divine dreams, or, etc.'" This Commentary was first published, but only in Latin, by Theodore Peltanus of the Society of Jesus, at Ingolstadt, with the presses of David Sartorius, 1584, in-4. In the same way, the same Commentary is extant in the Great Library of the Ancient Fathers of Paris, in the year 1654, volume I, from column 1529 to col. 1622.
172, Greek theological codex, which is paper, moderately old, in quarto, consists of 151 leaves. It contains *Andreas of Cæsarea in Cappadocia, Archbishop, Commentary on the Apocalypse of the Holy Apostle and Evangelist John*, but it is wrongly attributed there to Origen, as is evident from the title of the Preface, which is as follows: *Exposition of the Apocalypse by Origen, the holy apostle and evangelist John the Theologian, wonderfully bringing light to the obscurity of this text.* The Preface itself also at the beginning is likewise, as if it were complete, and begins in this way: *Preamble. First then, as you yourself also know, all God-breathed Scripture, etc.* In the *Commentary of the Holy Apostle and Evangelist John the Theologian, bringing light to the obscurity of this text by Origen.*
Greek theological codex 174, which is paper and of good quality, in 4, consists of 83 leaves, and belongs to Joannes Sambucus, as he himself attests by his own inscription. It contains *Commentary of Andreas of Cæsarea in Cappadocia, Archbishop, on the Apocalypse of the holy apostle and*
A evangelist, but it is wrongly attributed there to the monk Methodius, as may be seen from the following inscription: *Revelation of the holy apostle and evangelist John, the beloved and theologian, interpreted by the monk Methodius.* In the same place, and in the same way, at the end of the Commentary it is read: *End of the Exposition of the monk Methodius on the Apocalypse of John the theologian.* From which it is clear that the author of this Commentary is highly uncertain, since both the archbishop of Cæsarea in Cappadocia, Andreas, whom the most ancient author (Origen) is mentioned as, and the monk Methodius are ascribed to it in the manuscript codices, to whom it is believed to pertain.
The manuscript codex *Theologicus Græcus* no. 24, and indeed from folio 124, page 1, as far as folio 173, page 2, contains the same without the name of the author, as Lambecius has it in volume V of the Commentaries on this library, page 141. Besides that, there was once in the Constantinopolitan library, or even exists today, the *Explanation of the visions of the prophet Daniel by Andreas, the metropolitan of Cæsarea in Cappadocia*, as Antonius Possevinus has it at the end of his *Apparatus sacer*, page 45.
It exists also in the Bodleian library in the manuscript Baroccian codex 212, no. 4, *Commentary of Archbishop Andreas of Cæsarea on the Apocalypse in Greek*, folio 108: *Often asked*, etc. Item, also in our library of Lugdunum Batava, among other Greek codices of Isaac Vossius, bought from his heirs, codex 26, no. 3, *Commentary of Archbishop Andreas of Cæsarea on the Apocalypse*.
Bernard de Montfaucon, a Benedictine monk of the Congregation of Saint Maur in France, in his *Diarium Italicum*, the year 1702, printed at Paris in 4to, page 15, speaks quite splendidly of the library of the monks of Saint Basil in Rome, which Petrus Mennitius, the prefect of the order, adorned with a great collection of Greek manuscripts, which he had heard were lying untouched in various monasteries of Calabria subject to him. Among these books, page 216, he enumerates the Greek manuscripts of this work existing in this library, in these words: *Codex of the fourteenth century: Of the most holy archbishop of Cæsarea in Cappadocia, Andreas, on [the mount] Argæus, on the Apocalypse, interpretation.* This work, printed in the works of the most holy John Chrysostom, and popularly attributed to Andreas of Crete. Item, page 221, of another and more ancient codex of the eleventh century, where the things which had been written before having been deleted, this work of Andreas was inscribed. To the same Andreas, bishop of Cæsarea in Cappadocia, the same work is attributed. These things from Bernard de Montfaucon at the cited place.
He extends the net further, and bids the reader favor the Archbishop of Cæsarea in Cappadocia, Andreas, for the most part of the Greek manuscripts existing in the libraries of Europe: of which only one, as he claims, is by the monk Methodius, one by Andreas of Crete, but five by the Archbishop of Cæsarea in Cappadocia, Andreas. B There is a still greater argument that this Commentary should be attributed to Andreas, taken from the *Commentary of Arethas, Archbishop of Cæsarea in Cappadocia, on the Apocalypse*, printed in Greek and Latin at Paris in the year 1631 at the end of the *Ecumenical* work, page 640, under the lemma: *From the most blessed Archbishop of Cæsarea in Cappadocia, Andreas, on the Apocalypse, an orderly view, interpreted by Arethas, bishop of Cæsarea in Cappadocia*. A certain *Brief Explanation from the commentaries of the most blessed Archbishop of Cæsarea in Cappadocia, Andreas, divinely elaborated, set forth by the unworthy Arethas, bishop of Cæsarea in Cappadocia*. But when this writer is believed to have written this Commentary a century before, Arethas, the successor of Andreas in the same church, who is read to have flourished certainly in the year 914, is a witness suitable and beyond all exception, and is held to be attributed to the predecessor of Andreas, in whose age he lived sixty years or so more recently.
But come, let us come to the editions of this work which exist under the name of the Archbishop of Cæsarea in Cappadocia, Andreas. First of all, from the Bavarian and Augustan Greek manuscripts, he edited only in Latin, Theodoros Peltanus, of the Society of Jesus, in the year 1584, at Ingolstadt, in 4to. Second, collated with Greek and Latin manuscripts, and illustrated with notes, Fridericus Silburgius at Heidelberg in the year 1596, in folio, which is accustomed C to be joined with the works of Saint John Chrysostom in the Greek-Latin edition of Commelinus, and which is also held in volume VIII of the Morellian edition, Paris, in folio. The edition, however, of Peltanus went into the *Bibliotheca Veterum Patrum* of almost all editions, the year 1589, Paris volume I, column 1262; 1624, Paris volume I, column 1529; 1654, Paris in the *Magna Bibliotheca Veterum Patrum* volume I, column 1529 as far as 1622. So, however, in the Latin Preface of his version in the year 1584, at Ingolstadt, in 4to, edited by Theodoros Peltanus: "Who was the author of this Commentary, gentle reader, I think it is clearly evident from the title affixed to the whole work. But at what time he lived and ruled the church of Cæsarea, is not yet certain. That he was later than Basil the Great, prelate of the same see, is beyond controversy, as he is named not once in this Commentary." This is not true, and how it could be said by Theodoros Peltanus, I do not see; for he makes absolutely no mention or citation of Basil, Archbishop of Cæsarea, or any other of the same name, as was established to me reading carefully. Indeed, if one were to indulge in conjectures, since he makes frequent mention of so many more ancient D writers, and observes a deep silence concerning Basil of Cæsarea: from there, by a contrary and not improbable argument, it might be conjectured that the author of that book was this Andreas, Archbishop of Cæsarea, who without doubt would have given some place to Basil the Great, prelate of the same see, along with other writers from whom he drew his Commentary, and would not have entirely refrained from citing and alleging him. The second error is when, chapter 63, after alleging Irenæus, he cites Methodius, Patriarch of Constantinople, in these words: "And the great patriarch Methodius in his sermon on the Resurrection writes thus concerning these things," etc. For if we had this citation, it would openly follow that this writer is not older than the late times of the ninth century. For although the book on the Resurrection which he produces pertains to Methodius, Bishop of Olympus, since, however, that unlearned and incautious writer produces it under the name of the great patriarch Methodius, he explicitly betrays his own age by this hallucination, and that he lived after the times of Methodius, Patriarch of Constantinople, whom he confused with Methodius, Bishop of Olympus in Lycia or Patara. Now Methodius, Patriarch of Constantinople, made patriarch in the year 842 by Michael III Porphyrogenitus, died on the 14th of June in the year 847, as the Acts of John the Anchorite in Simeon Metaphrastes have it. Therefore, according to this version of Peltanus, this Andreas, Archbishop of Cæsarea, or the anonymous author, would have flourished after the middle of the ninth century, approximately fifty years later than the cited Patriarch Methodius. So certainly according to the Latin version of this place in the *Bibliotheca Veterum Patrum* of the edition of 1589, Paris volume I, column 1262, chapter 63, column 1360, and in all other editions, up to the *Maxima Lugdunensis* of the year 1672. But the Greek edition of this work among the *Works of St. Chrysostom* has it thus: *Ὁ δὲ μέγας Μεθόδιος ἐν τῷ Περὶ ἀναστάσεως λόγῳ αὐτοῦ ἐξέθετο οὕτως* (But the great Methodius set it forth thus in his discourse On the Resurrection): edition of Commelinus of the year 1596, at Heidelberg in 4to, sermon 22, section 63, page 96. Now let us approach the age in which this author is believed to have lived and written. Joannes Jacobus Frisius in the *Bibliotheca Universalis* assigns Andreas, Bishop of Cæsarea, to the year 579, and Arethas, prelate of the same see, to the year 587; whom Christophorus Helvicus followed in his *Theatrum Historicum*, page 106, of the edition of Marburg, 1638, in folio. So that he establishes both as synchronous with each other. Guillelmus Caveus in his *Historia Litteraria* or concerning Ecclesiastical writers, binds Andreas to the year 500, page 379, and Arethas to the year 540, having embraced Bellarmine, who is blind in this part. Jacobus Perizonius in his learned *Dissertation against his colleague Gronovius* concerning the death of Judas and the word *ἀπάγχεσθαι* (to hang oneself), chapter 4, page 40, speaks thus of these two: "But this Arethas contracted the Commentaries of Andreas of Cæsarea into an epitome, and therefore the locutions [are derived], if not entirely all, as most of them are of that Andreas, who in the fourth century succeeded Basil the Great in the bishopric of Cæsarea in Cappadocia. But also Arethas himself is referred to the sixth century, and so is much older than the jurisconsults who compiled the Basilica, and whose authority, however, the very famous man Henricus Stephanus uses to prove the significance of the word *ἀπάγχεσθαι*, page 68." This the learned man wrote incautiously, in whose few words three errors are contained. The first, while he assigns Andreas, Archbishop of Cæsarea in Cappadocia, to the fourth century, who is not prior to the middle of the ninth century. The second, while he says that the same Andreas succeeded Basil the Great, Archbishop of Cæsarea in Cappadocia, who was made bishop in the year 369, and died under Gratian and Valentinian on the Calends of January, 378, according to Baronius in his *Ecclesiastical Annals*. The third, while he refers Arethas to the sixth century, whom we will prove later to have flourished in the tenth century, to the year 914 and 920. Now therefore, to approach the epoch of his age, after attentive and repeated reading of this Commentary, in order to ferret out something from it: I say that this Andreas, Archbishop of Cæsarea, the collector of this exposition, wrote only toward the middle of the ninth century, and thus both Bellarmine and Cave, the writer of the same, have erred by 350 years or so in assigning the age of this man, far more shamefully than I in assigning the age of Simeon Metaphrastes. Led by these arguments, I think as follows: 1. The author of this Commentary on the Apocalypse transcribes from others and professes that he is transcribing, which was unheard of in the first five and six centuries of the Church, and is characteristic of the ninth century, as all learned men know. Therefore, this author looks only to the ninth century of the Church. This we prove from the very words of this Commentary, as the author professes expressly in the Prologue. For it is certain that those blessed men and our fathers, Gregory the Theologian, Cyril of Alexandria, and much older than these, Papias, Irenæus, Methodius, and Hippolytus, divine and worthy of faith...
from whose monuments we took the occasion to come to this decision: just as we have also borrowed many opinions from their writings and inserted them into these our Commentaries. And ch. 1: And thus far concerning these things, insofar as they concern our Exposition, in no way opposing the voices and opinions of the holy Fathers. Ch. 17: But those who have followed the more generally accepted opinion of the doctors of the Church, prefer to accept these as a prediction of future events, etc. Ch. 23: Furthermore, we think the great mountain designates the devil, which is also an opinion that has been held by certain doctors. Chap. 30: By these witnesses, most doctors have understood Enoch and Elias, who are to receive [authority] from God toward the end of the age, etc. He who speaks thus, therefore, will seem to everyone of refined taste to belong not to the fifth century, but to the ninth at the very latest. B Moreover, he is constant in the citation and naming of the ancients. In the cited chapter he quotes Epiphanius, and in the same chapter Gregory the Theologian once and again. Likewise in chapters 2, 3, and 9, he quotes that same [Gregory], as if he had written a Commentary on the Apocalypse. In chapter 3, Epiphanius and Irenæus; chapter 13, Methodius; chapter 16, Eusebius of Cæsarea, book IX of the Ecclesiastical History, chapter 8; chapter 18, Irenæus; chapter 33, Methodius; chapter 34, St. Anthony in the Lives of the Fathers; chapter 36, Methodius and Hippolytus; chapter 38, Hippolytus; chapter 44, at the end, Dionysius the Areopagite; chapter 47, Lives of the Fathers, regarding guardian angels. Chapter 49, he seems to be in doubt whether the punishment of demons and the damned will be eternal, although he defines nothing. Chapter 53, he cites Hippolytus and Irenæus; chapter 63, Irenæus and the great Methodius; chapter 66, Epiphanius. He, therefore, who puts forward all these Fathers as the rule of his faith indicates that he is many centuries removed from their times, and consequently that he is a man of middle or later Greece. 2. This author attributes the Commentary on the Apocalypse to St. Gregory Nazianzen, and that not in one place, namely in chapters 1, 2, 3, and 9. Since, therefore, none of the ancients mentions this Commentary—not Jerome, the disciple of Gregory Nazianzen himself, who reviews his Works exactly in the book on ecclesiastical writers, chapter 127; not Suidas, who followed them most exactly in his Lexicon, under the word Gregory; not Photius in his Bibliotheca—from this we conjecture that this author is of more recent Greece, writing after the Commentary on the Apocalypse was supposititiously assigned to St. Gregory Nazianzen; which was the custom of more recent Greeks. 3. This same author alleges in chapter 44 Dionysius the Areopagite with these words: That the angels, full of the vials of divine wrath, receive [them] from the four animals, who are also mentioned by the prophet Ezekiel: this, according to the great Dionysius, signifies that the knowledge of things to be done flows from the first [order] to others and others in a certain order, etc. Here he supposes that the works of the divine Dionysius the Areopagite, whom he calls the great Dionysius, are known to all. But nothing was ever heard of those works before a certain Constantinopolitan conference in the year 533 between the Catholics and the Severians, the heretics alleging them and the Catholics rejecting them. The author, therefore, who writes this, can neither have flourished in the fifth century, nor be ascribed to that time when the works of St. Dionysius the Areopagite were completely unknown, which the Catholics at that time believed to have been forged by the Severians. 4. This method of writing from scraps of the ancient Fathers joined together began first in the ninth century, prevailed in it, and continued until the end of that century. For according to Trithemius, Walafridus Strabo in the year 830 wrote a Glossa Ordinaria on the Holy Scripture entirely collected from fragments of the holy Fathers, bringing nothing forward from himself; he is recorded as having been made abbot of Fulda in the year 842 and dying in the year 849. Jonas also, Bishop of Orléans, made bishop in the year 821, composed around the year 830 three books On the Institution of the Laity, collected entirely from the opinions of the ancient Fathers, which Luke d'Achery took care to have published in Paris in the year 1665 in the fourth volume of his Spicilegium from manuscript codices. After the year 850, that great Photius, still existing as a layman and occupied by the emperor with the public offices of the empire, collected his Myriobiblon or Bibliotheca from the works of 280 ancient writers, in which almost everything is taken verbatim from others, if you exclude the few censures prefixed to the works which he brought together at the same time. Around the year 870, Anastasius, librarian of the Roman Church, wrote his Ecclesiastical History or Tripartite Chronography, the greatest part taken from the Chronicles of George Syncellus, Theophanes the Confessor, and Nicephorus, Patriarch of Constantinople, translated by him from the Greek language into Latin: which he is not ashamed to confess ingenuously in his Preface. Most rightfully, therefore, since Andreas, Archbishop of Cæsarea in Cappadocia, wrote his Commentary on the Apocalypse by the same method, he should be assigned to the year 840 or thereabout. We have written these things at greater length in refutation of William Cave. Other Commentaries are also attributed to Andreas by Cave to the year 500, to which he assigns him, in volume II or part II of his Historia Litteraria, besides the aforementioned Commentary on the Apocalypse; namely, he asserts he wrote a Spiritual Therapeutics, from the second book of which certain fragments are had in the Ascetic Eclogues of John, Patriarch of Antioch, folio 38, page 2, from these words: Where do souls go after the departure of the body, concerning which see Lambecius book 5 of his Commentaries, theological Greek manuscript codex 251, number 1, page 105. And those same [fragments] are had in the New Bibliotheca of Greek, Latin, and Gallic manuscript codices, or Specimen of ancient Greek, Latin, and Gallic readings, collected mostly from the manuscript codices of the Royal Library of France, and edited by Philippe Labbe of the Society of Jesus, Paris, 1653, in 4to, at the press of Joannes Henault. There, in part II, page 82, are the questions of Andreas, Archbishop of Cæsarea, from the book Therapeutics, concerning where souls might go after the death of the body, in the Royal Greek manuscript codex 930, which I remember assigning sleepily to Andreas, Archbishop of Crete. But Petrus Lambecius, in book III of the Commentaries of the Imperial Library of Vienna, page 40, attributes two other Commentaries to him in theological Greek manuscript codex 26 in these words: The twenty-sixth manuscript Theological Greek codex is paper, ancient, in folio, and consists of 329 folios and was formerly purchased at Constantinople by Augerius Busbechius, as he himself attests by the usual subscription of his own hand.
207 ANDREAS OF CAESAREA 208
Contained therein, first and indeed from folio 1 up to folio 71, are the Proverbs of Solomon with a most comprehensive catena or commentary collected from the works of various holy Fathers and other ancient ecclesiastical writers, the beginning of which is: *The Proverbs contain the training of morals and the correction of passions*, etc. Second, and indeed from folio 72 up to folio 329, is the prophet Isaiah with a most comprehensive catena or commentary collected from the works of various holy Fathers and other ancient ecclesiastical writers, the beginning of which is: *The preface of the most holy Cyril, Archbishop of Alexandria, to Isaiah. The word of the holy prophets is not superficial*, etc. The collector of both of these catenae, namely of the one on the Proverbs of Solomon as well as that on Isaiah, was a certain Andreas, a presbyter, as can be seen on folio 329, or the last one: for there the scribe, who wrote out this entire codex with his own hand, asks the readers to pray to God that in the fearful day of the last judgment He might have mercy not only on himself, but also on *Andreas, by the mercy of God, a presbyter, who gathered and set forth the observations contained in this book.* The time, moreover, in which this same codex was written out is indicated on the second page of folio 73, through a fragment of the Paschal canon from the year of the world 6744, according to the common calculation of the Church of Constantinople, that is, the year of the Christian era 1236, up to the year of the world 6749, or the year of Christ 1241.
Concerning this Commentary and its author, Antonio Possevino treats in *Apparatus sacer*, volume 1, under the entry "Andreas, Bishop of Caesarea in Cappadocia." And at the end of the *Apparatus sacer* in the catalog of manuscript codices of the Bavarian Library, codex 43, where it is inscribed under the name of Andreas. And in the catalog of the Augsburg Library, codex 72, where it is read under the name of Methodius the monk, according to Peltanus the editor himself; Bellarmine in his book *De scriptoribus ecclesiasticis*, at the year 500, whose opinion Cave followed for the same year on page 379.
INTERPRETATION OF OUR HOLY FATHER ANDREAS, ARCHBISHOP OF CAESAREA IN CAPPADOCIA, UPON THE APOCALYPSE OF THE HOLY APOSTLE AND EVANGELIST JOHN THE THEOLOGIAN. - COMMENTARY OF S. P. N. ANDREAS, ARCHBISHOP OF CAESAREA IN CAPPADOCIA, UPON THE APOCALYPSE OF THE DIVINE JOHN, APOSTLE AND EVANGELIST.
By Theodore Peltanus, translator. A work first brought to light in Greek from the illustrious Palatine library. Friedrich Sylburg compared the Palatine archetype with the Augsburg and Bavarian manuscripts, and illustrated it with notes and indexes. From the press of Hieronymus Commelinus. 1596.
TO THE MAGNIFICENT, MOST NOBLE, AND MOST ILLUSTRIOUS MEN, THE INTIMATE SENATORS AND PATRONS OF HIS SERENE HIGHNESS THE PRINCE ELECTOR PALATINE, S. O. M.
Since I had decided to send the Greek-Latin works of St. Chrysostom to the press, most magnificent, noble, and illustrious men, I judged that a beginning should be made with the commentary on the Pauline epistles, while in the meantime, those things…
COMMENTARY ON THE APOCALYPSE. — PROCEMIA.
210. ...to be described and compared, which remain on the Evangelists and the Acts of the Apostles. Moreover, when I observed that there survives nothing from Chrysostom on the Apocalypse of John the Theologian, and that a Greek commentary on that same work by Andreas, Archbishop of Caesarea—which had hitherto lain concluded within libraries—had offered itself in the library of our most serene prince, I thought it not at all alien to our undertaking if I were to join him as a companion to Chrysostom. In this, I followed the example of Gibertus, Bishop of Verona, who once saw to it that the collectanea of Arethas (who is junior in age to our Andreas) on the Apocalypse should be appended to OEcumenius. Having thus obtained another manuscript copy of Andreas of Caesarea, I gave the task of comparing both archetypes, observing the discrepancy of the words, and illustrating them with notes and indices, to Fridericus Sylburgius, a man of exceptional learning and diligence. But when he reached the end of this sacred work, being summoned by God Almighty, he was taken by the force of disease from his handiwork at once, and, as they say, passed the torch to me in the race. Therefore, finally, when guardians had to be sought for this posthumous offspring of a man most dear to me, now that our work has been brought into the light, it seemed fitting to name you, whom the author himself, had he lived, would have named most willingly: for some of you had him as your most modest schoolfellow, others used him as a faithful teacher; and the rest, who had known him less before, when they did come to know him, loved him for his rare erudition and tireless zeal for the republic of letters, and now pursue his memory with their praises. What remains, most noble men and patrons, I earnestly beg you again and again to take this plan of mine and this work in good part, and continue to favor our labors, as you have been doing. Farewell.
From the testimony of Jerome in his letter to Paulinus regarding the Apocalypse of John: "The Apocalypse of John contains as many mysteries as it does words. I have said too little in proportion to the merit of the volume; all praise is inferior to the reality. In individual words, manifold meanings lie hidden."
From the dedication letter of the translator, Theodorus Peltanus, regarding the author of these commentaries: "Since this book of the Apocalypse is pregnant with so many hidden mysteries, and entangled in such great darkness and difficulties, in my judgment those who—insisting on the footsteps of the ancient theologians—manfully set themselves to its explanation, and strive to bring some light to such great obscurities and darkness, and liberally contribute to the public what they have either meditated upon for themselves not without labor or have studied among other orthodox and learned interpreters, are employing their efforts usefully. Among these, however, Andreas, Archbishop of Caesarea in Cappadocia, deserves the first place, or at any rate the one closest to the first. For although Justin Martyr and Philosopher, and Irenaeus, Bishop of Lyons, and several others besides him had expounded the Apocalypse, yet no one has performed this more fully, more learnedly, or more clearly than this one Father alone. Wherefore he has seemed to us not unworthy of being turned into the Latin tongue and brought to light for the common use of the Church. For although he is a Greek man and a Cappadocian, and, as far as these regions are concerned, a guest and a pilgrim, nonetheless nothing he says sounds erroneous, barbaric, or deceitful: nay rather, he everywhere breathes wonderful piety, and shows, in almost every individual page, great erudition, and, furthermore, a singular alienation of mind from all heresies and heretics, most especially from the Origenists and Chiliasts, who at that time were infesting the Catholic Church more than others. Therefore, the author of this commentary was not only a distinguished bishop and a pastor who was vigilantly and faithfully upright, as is testified by all who even casually touch upon his life, but also one who was exceedingly pious, adorned with great learning in divine and human letters, and finally, a sharp enemy of all heresies and sects."
The same Peltanus, in his letter to the reader: "Who was the author of this commentary, candid reader, is, I believe, sufficiently open from the title prefixed to the whole work. But at what time he lived or presided over the Caesarean Church, I have not yet certainly discovered. That he was later than Basil the Great, who was bishop of the same see, is beyond controversy, as he is mentioned not once in this commentary. But as for the translation of this book, besides the utility which I hoped might return to the Church from it, two things especially compelled me: the brevity of the work, or rather its moderate size, and the non-vulgar availability of Greek manuscripts besides. For in addition to the resources which that most ample library of the prince of Bavaria provided for the matter, through the singular favor and benevolence of a man of noble and senatorial rank, Lord Quirinus Rellingerus, I obtained another very ancient copy from the library of the Republic of Augsburg; which, indeed, contributed much to me. For although what the ducal library had supplied might have been sufficient for what I had intended, yet the Augsburg codex was most opportune for me in many places. It had, however, the title 'Methodios' and not 'Andreas of Caesarea'; but that is less than correct, if indeed the architect of this commentary, both in the preface itself and in many other places, names Methodios. Nevertheless, he who compiled the index of the Greek books is entirely without blame."
A For since the first pages were missing, and the volume did not have the name of any certain author prefixed to it, led by a probable line of reasoning, he attributed that work to Methodius, whom he had heard had written on the Apocalypse of John. Furthermore, as regards the nature of the doctrine, it is extremely accurate and orthodox: although in one or two places it seems to favor the opinion of those who deny that the saints are admitted to the clear vision of God before the common resurrection of the flesh, this nevertheless detracts nothing from his faith and authority; since at that time this doctrine was being called into controversy, and among many illustrious theologians it was openly accepted as being in agreement with reason and Scripture. But in this age of men, because of the different mind of the Church, it is no longer permissible to defend it.
Moreover, whether this present work was previously translated from Greek into Latin by someone, I truly do not know for certain. For although, with the exception of those things which Arethas borrowed from here and translated into his own commentary (which are nevertheless read almost differently here than there), I have never read or seen anything of the sort; yet, because this age is studious and literary, and the world lies wide open, it is possible that what we have attempted to perform here has already been performed by another.
Certain slippery passages occurred, and some also, if I am not greatly mistaken, were lacunose, in which, consequently, we had to divine what the author intended or what the complete exemplars contained. But as regards the translation itself, we have had more regard for our custom of fidelity and clarity than for the elegance of speech, although we also thought that this should not be entirely neglected, but we studied to pursue it as much as our ability and the subject matter itself allowed, yet never anxiously or superstitiously; for we neither wished nor ought to bind ourselves to the words of any certain author, since it is one thing to translate Greek faithfully, and quite another to express one's own thoughts in convenient words. We have retained the Vulgate edition by deliberate purpose, although we were not unaware that the Latin and Greek contexts sometimes differ from each other in minor points, and that there are other things besides that could have been expressed more clearly and perhaps also more conveniently. Farewell, Reader, and in your candor take this effort of ours in good part.
THE CHAPTERS OF THE APOCALYPSE OF THE THEOLOGIAN
1. The Apocalypse of Jesus Christ. Sermo 1. 2. A vision in which he saw God in the midst of seven golden lampstands, clothed in a garment reaching to the feet. 3. The things written to the angel of the Ephesian Church. 4. The things manifested to the angel of the Smyrnean Church.
Sermo 2. 5. The things manifested to the angel of the Church in Pergamum. 6. The things manifested to the angel of the Church in Thyatira. 7. The things manifested to the angel of the Church in Sardis.
Sermo 3. 8. The things manifested to the angel of the Church in Philadelphia. 9. The things manifested to the angel of the Laodicean Church.
Sermo 4. 10. Concerning the door that was seen opened in heaven, and of the twenty-four elders, and the following matters. 11. Concerning the book sealed with seven seals, which no created nature is able to open. 12. The vision in the midst of the throne and the four living creatures. Sermo 5. 13. The solution of the first seal. 14. Concerning the second seal. 15. The solution of the third seal.
Sermo 6. 16. The solution of the fourth seal, showing the scourges brought upon the ungodly. 17. The solution of the fifth seal, signifying the cry of the saints to the Lord concerning the consummation. 18. The solution of the sixth seal, signifying the plagues brought about at the consummation.
Sermo 7. 19. Concerning the one hundred and forty-four thousand saved from the plague of the four angels.
A 20. Concerning the innumerable multitude of those from the nations who clothe themselves in white garments. The opening of the seventh seal, showing that the angelic Powers offer the prayers of the saints to God as incense. 21. Concerning the seven angels: when the first sounds the trumpet, hail, and fire, and blood are cast upon the earth. Sermo 8. 22. Concerning the second angel, and the destruction of the living things in the sea. 23. Concerning the third angel, and the bitterness of the waters. 24. Concerning the fourth angel, and the darkening of the luminaries. Sermo 9. 25. Concerning the fifth angel, and the mysterious locusts, and their varied form. 26. Concerning the sixth angel, and the angels bound by the Euphrates. 27. Concerning the angel clothed in a cloud and an iris, foretelling the consummation. Sermo 10. 28. How the evangelist received the little book from the angel. 29. Concerning Enoch and Elias. 30. How these two prophets of God, having been slain by the Antichrist, shall rise again. Sermo 11. 31. Concerning the seventh trumpet, and the saints who praise God for the coming judgment. 32. Concerning the persecutions of the Church, both the former ones and those under the Antichrist. 33. Concerning the war of the angels and the demons, and the fall of Satan. Sermo 12. 34. How the dragon does not cease persecuting the Church. 35. Concerning the beast with ten horns and seven heads. 36. Concerning the false prophet. Sermo 13. 37. Concerning the profane name of the Antichrist. 38. Concerning the Lamb and the one hundred and forty-four thousand. 39. Concerning an angel proclaiming the nearness of the coming judgment. Sermo 14. 40. Concerning an angel announcing the fall of Babylon. 41. Concerning an angel securing the faithful so that they do not receive the Antichrist. 42. How he who sits upon the cloud will finish the harvest of what the earth produces with his sickle. Sermo 15. 43. Concerning the angel harvesting the vine of bitterness. 44. Concerning the seven angels who bring upon men the plagues before the consummation, and concerning the glassy sea. 45. How, when the first vial is poured out, an ulcer comes upon the apostates. Sermo 16. 46. The second plague against those in the sea. 47. How through the third, the rivers are changed into blood. 48. How through the fourth, men are scorched. Sermo 17. 49. How through the fifth, the kingdom of the beast is darkened. 50. How through the sixth, the way is opened through the Euphrates for the kings from the East. 51. How through the seventh, hail and earthquake are caused against men. Sermo 18. 52. Concerning one of the seven angels showing the blessed John the destruction of the harlot city; and concerning the seven heads of the harlot, and her ten horns. 53.
A 54. How the angel interpreted the mystery seen by him. 55. Concerning another angel announcing the fall of Babylon; and of the heavenly voice commanding flight from the city; and concerning the loss of the delights which it previously possessed. Sermo 19. 56. Concerning the hymnody of the saints and the triple Alleluia which they sing at the destruction of Babylon. 57. Concerning the mystical marriage and the feast of the Lamb. How the Evangelist saw Christ on horseback with angelic Powers. Sermo 20. 58. Concerning the Antichrist and those cast with him into Gehenna. 59. How Satan was bound from the crucifixion of Christ until the time of the consummation; and concerning the thousand years. 60. What the first resurrection is and what the second death is. Concerning the thrones prepared for those who have kept the confession of Christ without denial. Sermo 21. 61. 62. Concerning Gog and Magog. 63. Concerning the One sitting upon the throne and the general resurrection and judgment. Sermo 22. 64. Concerning new heaven and earth and the Jerusalem above. 65. Concerning the things which the One sitting on the throne said. 66. Concerning the angel showing him the city of the saints and B measuring its wall with the gates. Sermo 23. 67. Concerning the pure river seen flowing from the throne into the middle of the city. 68. That Christ is the God of the prophets and Lord of the angels. 69. Concerning the trustworthiness of the things seen by the Apostle. Sermo 24. 70. How he was commanded not to seal, but to preach the Apocalypse. 71. How the Church and the Spirit within it call for the glorious appearance of Christ; and concerning the curse to which those who corrupt the book are subjected. 72.
THE INTERPRETATION OF OUR HOLY FATHER ANDREW, ARCHBISHOP OF CAESAREA IN CAPPADOCIA, ON THE APOCALYPSE OF JOHN THE THEOLOGIAN. PROLOGUE.
Being often asked by many, who out of love have conceived an opinion greater than my intellect D...
A regarding the Apocalypse of John the Theologian, and to apply the prophecies to the times occurring after the vision itself, I hesitated to undertake what is beyond me, knowing this to be a work of great understanding, and one enlightened by the divine Spirit, to make an unfolding of what was mystically seen by the saints to happen in the future time. For if the books of the ancient prophets, though interpreted by many, still have the depth of the mysteries within them hidden from all until that day in which the knowledge that is partial being abolished, the perfect shall be revealed—even though they proclaimed for the most part the first appearance of the great God and our Savior, and even if they intermingled some things concerning His second coming—how would anyone not be shown to be bold if, being devoid of the prophetic Spirit, he attempts things whose end has not yet been set? But since obedience is better than sacrifice, and hope does not disappoint, and love does not fall, according to the Apostle; bound by this to your God-pleasing soul, O blessed one, and hoping through this both for the fulfillment of the deficiencies and the reward of obedience, which I know to be the fruit of love, I will fulfill what was commanded in a few words, with the help of God who gives wisdom. B First then, as you yourself also know, all Scripture inspired by God, given to man who is tripartite, has been gifted as tripartite by the divine grace. And its letter and the history according to sense constitutes, as it were, a body; as a soul, the tropology, leading the reader from sensible things to the intelligible; and as a spirit, the anagogy and theory of things future and higher, has appeared. So that the first is appropriate for those who are being led by the law; the second, for those living in grace; the third, for the blessed consummation, in which the spirit reigns, all carnal thoughts and movements being subjected to it. And the former, indeed, applied to histories of things already done, even if it is also embellished—not a little—in many places by types which are the precursors of truth; the second, with proverbial exhortations and other such didactic customs—as, for example, "Thorns are born in the hand of a drunkard" (Prov. XXVI, 9); and "Be ashamed, O Sidon," says the sea (Isa. XXIII, 4), and similar things to these. But the third, namely the spiritual, is found to abound most especially in the Apocalypse of the theologian man, although the tropological and the historical are already seen dwelling together with it in the other prophets; yet in this it abounds most, as having been commanded by God to be announced to those who are more perfect in knowledge. Wherefore we, not as having grasped the depths of what is hidden in it... C
but making an unfolding of the things seen by the blessed [Theologian], perform this labor. We do not dare to understand everything according to the letter, nor do we declare ourselves concerning matters we have only conjectured; but, as providing an exercise for the mind toward keenness, and as offering, on the one hand, a contempt for the present things—as they are passing away—and, on the other, a longing for the future—as they remain—we leave the precise knowledge of these things to the divine Wisdom, which also knows the times at which the things prophesied shall come to pass; which times we are forbidden by the apostles to inquire into. Through obedience, therefore, we have done this; dividing the present work into twenty-four discourses and seventy-two chapters, on account of the tripartite substance of the twenty-four [elders]—body, and soul, and spirit; by which the fullness of those who have been well-pleasing to God from the beginning until the consummation of the age is characterized, as will be shown in what follows.
However, we believe it is superfluous to lengthen the discourse concerning the divine inspiration of this book, the blessed Gregory, I say, the Theologian, and Cyril, and furthermore also the more ancient Papias, Irenaeus, Methodius, and Hippolytus, bearing witness to its trustworthiness. From whom we also, having taken many starting points, have arrived at this work, as we have set forth their usages in certain places. But you, O man of God, recompense this labor with prayers, which, as I think, contributes not a little toward contrition through the remembrance of the rewards and retaliations that shall be dispensed to both the righteous and the sinners.
CHAPTER FIRST, DISCOURSE FIRST.
1, 1. *The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass.*
"Revelation" is the showing forth of hidden mysteries, when the ruling faculty is illuminated, whether through divine dreams or while awake, by a divine shining. And he says this was given to Christ by God, framing the account more humanly, since in the Gospel [according to him] he excelled all others in the high and God-befitting [accounts of the Word]; and even here, through the ministering angel and the name of the servants who learn, the greatness of the divinity of Christ is made manifest; for all things are His servants. And the phrase "shortly to come to pass" signifies [the...]
that some of these things are about to happen immediately following the prophecy concerning them, and that those which are at the end of the age will not delay; because a thousand years in the sight of God are considered as yesterday which has passed. A And he indicated it through his angel, whom he sent to his servant John, who bore witness to the word [of God] and the testimony of Jesus Christ, as many things as he saw, and what things they are, and what must come to pass after these. 1, 1, 2. Christ, he says, as Master, as to His own servant, has signified these things through an angel to me, who bore witness to the confession of Him; so that through the things seen, he might testify and preach for the conversion of those hearing, both the things that are and [the things that] escape the notice of men, and the things that are about to be hereafter; for he saw both things prophetically; and this is clear from what was said: "What things they are, and what must come to pass." These things are indicative of the present and future time. Blessed is he who reads, and they who hear the words of the prophecy, and keep those things which are written in it; for the time is near. He calls them blessed because they read and hear through their actions. B For the present time is near, and is proposed to everyone for working; as the Lord says, "Work while it is day,"—and it is possible to obtain the blessing. And otherwise, "The time is near," the time, that is, of the distribution of rewards, because of the brevity of [the present] life in comparison with the future. John to the seven churches which are in Asia: grace to you and peace from Him who is, and who was, and who is coming; and from the seven spirits, which are before His throne; and from Jesus Christ. Since there are many churches in every place, he sent to seven only; through the septenary number, he signified the mystery of the churches everywhere, and [the one] corresponding to the present life; in which [also] the septenary period of days occurs. Therefore, he also makes mention of seven angels and seven churches. To which he says: Grace to you and peace from the tri-hypostatic Divinity. For by "Him who is," the Father is signified; He who was named to Moses, saying: "I am who I am." C But by "Him who was," the Word, who "was in the beginning with God." And by "Him who is coming," the Paraclete, who always visits the children of the Church through holy baptism, more perfectly and more clearly in the future. It is possible to understand "seven spirits" as the seven angels, [who have been allotted the governance of the churches;] not that they are numbered [together] with the Divinity.
A We make this exposition with the hope that our opinion might not be at variance with the words of the Fathers. We do not dare to understand everything according to the letter, nor do we assert opinions regarding things we have merely conjectured; but we provide this as an exercise for the mind toward agility, fostering a contempt for present things, as they are flowing away, and a yearning for future things, as they are enduring. We leave the accurate knowledge of these matters to divine wisdom, which also knows the times when the prophesied things shall come to pass—times which we have been forbidden by the apostles to seek. B Therefore, we have done this out of obedience; we have divided this present work into twenty-four discourses and seventy-two chapters, for the sake of the tripartite nature—body, soul, and spirit—of the twenty-four [elders]. Through these, the fullness of those who have pleased God from the beginning until the consummation of the age is characterized, as will be shown in what follows. C Regarding the divine inspiration of the book, we consider it unnecessary to extend our discourse, since the blessed Gregory the Theologian, and Cyril, and furthermore the more ancient Papias, Irenaeus, Methodius, and Hippolytus, testify to its trustworthiness. From them, we have received many starting points and have arrived at this work, just as we have set forth their usages in certain places. D But you, O man of God, recompense this labor with prayers, which, I think, contributes not a little toward compunction through the memory of the rewards and retributions that will be allotted to the just and to the sinners.
CHAPTER I, SERMON I
1, 1. *The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass.* By "revelation" is signified the manifestation of hidden mysteries, the hegemonikon [the ruling faculty of the soul] being illuminated, whether through divine dreams or in a waking state, by a divine radiance. He says that this was given to Christ by God, speaking of Him in a more human way; for in the Gospel [according to him], He stood out above all others in [the use of] high and God-befitting language. Yet even here, through the ministering angel and the name of the servants who are learning, the greatness of the divinity of Christ is manifested; for all things are His servants. The phrase "shortly come to pass" signifies the
propriety of the times or the incarnation of the Word. And this can also be confirmed from the fact that we read the Seraphic hymn, which they call the "Trisagion," attributed to the Son alone in the Gospels; in the Pauline speech which exists in the Acts of the Apostles, to the Holy Spirit alone; and in the sacred offering of the tremendous mysteries, to the Father alone. For it is toward Him, as is agreeable to the blessed Epiphanius in the discourse which he published concerning the Holy Spirit, that we have been accustomed to direct such a prayer. And this suffices so far, so that it may be more certainly established that our interpretation in no way opposes the voices and sentiments of the holy Fathers. But let us return again to our subject. C 1, 5, 6. *Him who loved us, and washed us from our sins in his blood: and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.* To Him, he says, befits honor, glory, and dominion, who, inflamed by ardent charity, freed our race from the bonds of death by His own death, and by the effusion of His vivifying blood and water, washed us from the stains of sins, and co-opted us into a royal priesthood: inasmuch as, in place of brute sacrifices, we might now offer to God and His Father a living sacrifice and worship based on right reason. 1, 7. *Behold he cometh with clouds; and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him. Even so, Amen.* He who here, he says, was slaughtered like a lamb, is to come hereafter as Judge in the clouds, adorned with the Father’s glory and majesty: whether one understands by the term "clouds" the radiant splendor of the incorporeal powers, or such clouds as those which, together with the disciples, covered Him on Mount Tabor. Moreover, every eye shall behold Him descending from heaven with glory and majesty; but those alone who pierced Him, and those tribes of the earth who persisted in their perfidy to the very end, shall wail and lament over Him. Næ, Amen; this is to say, it sounds exactly the same as the Hebrew *Amen*. It is plain that it will come to pass; inasmuch as *nai*, interpreted for the Greeks, offers to the mind of men the same thing as "Fiat," or "Let it be confirmed." D *I am Alpha and Omega, the beginning and the ending, saith the Lord God, who is, and who was, and who is to come, the Almighty.* This passage clearly designates Christ, as one who exists as God, possesses absolute dominion over all things, and lives devoid of any beginning or end. He who is the same, and was, and ignores an end, and consequently endures with the Father for the sempiternal age, and will, in due time, render to each either rewards or punishments according to the reason and quality of his works. 1, 9. *I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.* Since (he says) I am both your brother and the companion of your afflictions, I ought deservedly to obtain faith and authority among you. For, having been relegated to the island of Patmos and condemned to live there on account of the testimony of Jesus Christ, I announce to you the mysteries and arcana which I saw therein.
CHAPTER II. On the vision in which he beheld the Lord in the midst of seven golden lampstands, clothed in a full-length garment.
A 1, 10, 11. *I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet, saying: I am Alpha and Omega, the first and the last; and what thou seest, write in a book, and send to the seven Churches, to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.*
Having been caught up by the [Holy] Spirit and having acquired spiritual hearing on the Lord’s day—which is honored even in this regard on account of the Resurrection—he heard a voice resembling a trumpet because of its loudness (for *into all the earth their sound hath gone forth*), which signified the beginningless and endless nature of God, indicated by the Alpha and the Omega; from this same voice, it was commanded him to send the things he saw to the seven Churches, because of the aforementioned hebdomadal number which reaches unto the sabbath-rest of the age to come. Hence, the great Irenaeus has written that seven heavens B and seven angels, excelling the rest, were created by God.
1, 12, 13. *And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.*
That this voice was not a sensible one is clearly indicated when he says: *I turned, not to hear, but to see the voice*; for spiritual hearing and sight are the same thing. Having turned, he says, *I saw seven golden candlesticks*—which one might understand to be the Churches—*and in the midst of them, one like unto the Son of man* (this describes Christ; and he calls Him "like unto the Son of man" because He was not *only* human, but also God, and not a mere man). And he saw Him *clothed with a garment down to the foot* as a High Priest according to the order of Melchizedek; C and girt with a *golden girdle*, not at the loins as other men do for the purpose of restraining the passions (for the divine flesh is inaccessible to such things), but at the breast, near the paps, so that the end of divine justice might be restrained by philanthropy, and so that the Truth—which encircles the two Testaments, that is, the Lordly paps by which the faithful are fed—might be shown. The girdle is golden because of its preciousness, purity, and freedom from corruption.
*And his head and his hairs were white like white wool, as snow; and his eyes were as a flame of fire.*
For even if He is new for our sake, He is nonetheless ancient; or rather, He is pre-eternal. For the white hair belongs to this body, D while His eyes are as a flame of [original-script column: see facsimile]
fire, illuminating and refreshing the holy, but scorching and afflicting the profane. A
1, 15. *And his feet like to fine brass, as in a burning furnace.* Saint Gregory perceives in the feet of Christ the economy according to the flesh; for His holy flesh served in a certain sense as feet for His divinity. For through that flesh He came to us, and through the same He accomplished our salvation. The feet are also the apostles, as they are the foundations of the Church. *Fine brass* (chalkolibanos) is what physicians call male incense; for this incense is accustomed to spread the most pleasing odor. But if you interpret the terms from which this word is formed separately, the human nature of Christ is designated by the *brass*, while His divine substance is denoted by the *incense*; and through both, the fragrance of faith and the unconfused union and conjunction of His natures are shown. Or, by the *brass* is signified the resonant sound of the preaching; and by the *incense*, the conversion of the nations to the faith, to which the Bride is invited in the Canticles. In another sense, the apostles can be called the feet of Christ, as they are the solid foundations of the Church, and after the example of their Master, were highly proven and examined in the furnace of temptation. B
1, 15, 16. *And his voice as the voice of many waters; and he had in his right hand seven stars; and from his mouth came out a sharp two-edged sword; and his countenance was as the sun shineth in his power.* Not without reason is His voice likened to a multitude of waters. For His voice and that of the Spirit are one and the same; for the Spirit, like living water, flows from the belly of the faithful and rings out clearly throughout the globe. Furthermore, those whom He here calls stars, He shortly after calls the angels of the seven Churches. By the *two-edged sword* is insinuated the sentence of condemnation which He will launch against the impious; for it will be more piercing than any two-edged sword; or indeed, the discourse is about the sword of the Spirit, by which the inner man is circumcised. That His countenance is said to shine like the sun must be referred not to any sensible light or splendor, but to the illumination of the mind. Since He is the Sun of righteousness, He shines and gives light by His own power and authority; not like that sun which falls under our gaze, which as a created thing, shines only by a power received from God and fulfills its duty by His command. C
1, 17, 18. *And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not: I am the first and the last; and alive, and was dead; and behold I am living for ever and ever, and have the keys of death and of hell.* The apostle suffered the same thing as Joshua the son of Nun and the prophet Daniel; whom Christ therefore, on account of the weakness of human nature, strengthened and addressed with such a speech: "Fear not; for I have not come here to deliver you to death. For although I was without beginning or end, I did not hesitate to undergo death for the sake of men. Moreover, I have the keys of death and of hell—that is, absolute power over the death of the soul and of the body." D
A "Write therefore the things which thou hast seen, and the things which are, and the things which shall be hereafter. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks: the seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches." Since Christ is the true light, it follows that those who are enriched by his illumination are called lamps, as though they were shining through the night of the present life. The churches are not ineptly called candlesticks, as they contain within themselves those lights that hold the word of life, according to the opinion of the Apostle. Both these lamps and the candlesticks themselves are called golden, to indicate the preciousness and unadulterated nature of the faith that prevails in them. A guardian angel is set over each of these, as the Lord intimates, and as Gregory the Theologian confirms while explaining this present chapter; he has figuratively named them stars because of the brightness and purity of their nature.
CHAPTER III. Things written to the angel of the Ephesian Church.
II, 1. "And unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks." Through the angel, he addresses the church, much as one might direct words through a tutor to the one who is being instructed. For teachers are accustomed to take on the things of their students, whether they be faults or noble achievements, since they strive as much as possible to make the student like themselves. It is probable that the seven stars, or seven angels—which Irenaeus and the blessed Epiphanius express elsewhere by the name of the intellectual heavens—represent here the overall governance of the universe, which is placed in the right hand of Christ, just as all the boundaries of the earth are; for he is the one who, according to his promise, walks in the midst of the churches and administers the world through the holy angels.
II, 2-5. "I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast patience, and hast suffered for my name's sake, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works." He commends the Church of the Ephesians for two or three things, but finds fault with her for one—and he places this criticism in the middle. For he praises the tolerance, the labor, and the annoyance that she had taken upon herself for the sake of the faith, and also the hatred with which she pursued the crimes and impostures of the wicked. He likewise praises the fact that she did not believe every spirit, but tested those who call themselves apostles; and finding them to be liars, she dismissed them.
A Furthermore, he commends her because she has hated the deeds of the immoral Nicolaitans. He finds fault, however, in that she has grown lukewarm in her love for her neighbor and in her acts of beneficence—to which he calls her back in the following verses, saying: *Do the first works. But if not, I am coming to you quickly, and I will remove your lampstand from its place, unless you repent. But you have this, that you hate the deeds of the Nicolaitans, which I also hate.* B The movement of the lampstand, that is, of the Church, is the stripping away of divine grace; through which stripping she is placed in surging waves and storms by the spirits of wickedness and the evil men who serve them. Some, however, have understood the moving of the lampstand to mean the translation of the episcopal throne of Ephesus to the royal city. Anyone who reads about their detestable heresy will know how the deeds of the Nicolaitans are hated by God. C *He who has an ear, let him hear what the Spirit says to the churches: To him who overcomes, I will give to eat from the tree of life, which is in the midst of the paradise of God.* Every human being possesses a corporeal ear, but only the spiritual person possesses a spiritual ear—which is what was attributed to Isaiah. To such a one, then, who overcomes in the war against the demons, he promises to give to eat from the tree of life; that is, to participate in the good things of the age to come. For through the tree, by circumlocution, eternal life is signified; both of which are Christ, as Solomon says, and as the present apostle affirms elsewhere—the former, speaking of Wisdom: *She is a tree of life*; the latter likewise concerning Christ: *He is the true God and eternal life.* D If, therefore, we desire to attain those things, let us zealously achieve victory over the passions. For rewards will certainly follow our labors, by the grace and philanthropy of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory now and ever, and unto the ages of ages. Amen.
CHAPTER IV. SERMON II.
What things were indicated to the angel of the Church of the Smyrnæans.
*And to the angel of the Church in Smyrna write: These things says the First and the Last, who was dead, and lived.* He is the First as God; the Last, as having been made man in the end of the ages, and through his
A three-day death having opened to us the way to eternal life.
11, 9. *I know thy tribulation and thy poverty; but thou art rich.* I know, he says, the affliction and poverty which you endure in matters pertaining to the flesh; for you are whipped by the infidels for my sake, and deprived of all that you possess. But you are rich in spiritual things, as one who preserves the treasure hidden in the field of the heart.
11, 9. *And the blasphemy of them which say they are Jews, and are not, but represent the synagogue of Satan.* It is necessary here to repeat the word "I know," which preceded, as it is common to all these things. The sense is: I know your works, and I know the blasphemy of those who are not what they falsely claim to be. For not he who is a Jew in appearance is a Jew indeed, but he who is one in secret; for Judas, if you interpret it, means confession and repentance, of which they are destitute. I know, he says, the synagogue of Satan.
11, 10. *Fear not those things which you are about to suffer. Behold, the devil is about to cast some of you into prison, that you may be tested; and you shall have tribulation ten days. Be thou faithful unto death; and I will give thee the crown of life.* Do not fear, he says, the affliction that the God-fighters are about to bring upon you through lashes and temptations. For this is only ten days in duration, and not long-lived. For this reason, even death itself ought to be held in contempt, as it procures, in a brief moment, an unfading crown of life.
11, 11. *He that has an ear, let him hear what the Spirit says unto the churches: He that overcomes shall not be harmed by the second death.* Whoever, he says, is endowed with spiritual hearing and overcomes the diabolical suggestions, even if he undergoes the first death, which B falls only upon the flesh, he shall not be condemned by the second death, which sends one into Gehenna.
CHAPTER V
C Things signified to the angel of the Church in Pergamum.11, 12. *And to the angel of the Church in Pergamum write: These things says he who has the sharp two-edged sword: I know thy works, and where you dwell, where the throne of Satan is.* This city was given to idolatry, to which the Evangelist writes these things, commending the faithful who dwelt therein for the patience they showed in temptations. By the two-edged sword, he signifies either the Gospel doctrine, which circumcises the hearts of believers and separates the faithful from the infidels, or the peremptory sentence of the Judge against the impious.
11, 13. *And you hold fast my name, and have not denied my faith, even in those days in which Antipas my faithful witness was slain among you, where Satan dwells.* Antipas is clearly the true Jew; he D immediately...
stands as the most courageous martyr who became such in Pergamum, whose martyrdom I have read. The Evangelist makes special mention of him in this place, both to demonstrate the endurance of those believers and to point out the cruelty of those who have been led astray. But I have a few things against you, because you have there those who hold the teaching of Balaam, who taught Balak to cast a stumbling block before the sons of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the teaching of the Nicolaitans in like manner, which I hate. It seems this city was held fast by two grievous evils: for it contained many pagans, and among those who were called believers, those filthy Nicolaitans were sown like bad tares among the wheat. Therefore, he mentions Balaam, saying, "who taught Balak to cast a stumbling block before the sons of Israel." By these things, he signifies the mystical Balaam, the devil, who taught Balak to lay a trap for the Israelites, namely, sexual immorality and idolatry. For by the pleasure of that sin, they were drawn down to that of Beelphegor. Repent, therefore; or else I will come to you quickly, and will fight against them with the sword of my mouth. But in the threat, there is philanthropy, for he does not say "I will fight against you," but "I will fight against them," meaning those who are suffering from an incurable malady. He who has an ear, let him hear what the Spirit says to the churches: To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it. The hidden manna is the bread of life, the heavenly [bread] which descended from heaven for our sake, and became eatable; and in a figurative sense, the future blessings are also called manna, as things coming down from heaven, from whence also the Jerusalem above [comes]. He says that those who conquer the devil shall obtain these things. They shall also receive a white stone, that is, one that wins [the victory] clearly, being found worthy of the right hand. And they shall receive a new name, unknown to this present life—for eye has not seen, nor ear heard, nor has the mind grasped the good things that are to come, and the new name, which the saints shall inherit.
CHAPTER VI
A *What was signified to the angel of the Church in Thyatira.*
II, 18. *And to the angel of the Church in Thyatira write: These things says the Son of God, who has eyes as a flame of fire, and his feet are like burnished bronze.* The fiery appearance of the eyes was said before to signify both—resplendence, that is, and fervor; the latter signifying the punishments appointed for the impious and sinners, the former the light with which the just and holy are suffused. By the feet and the burnished bronze, the humanity of Christ is denoted, and his fragrance—like that of some spiritual ointment—in those who are saved; as well as that indivisible, unconfused, and altogether admirable union of the divine and human nature. For, as if forged by the fire of the divine Spirit and miraculously joined, it cannot be comprehended by human reasoning at all.
II, 19, 20. *I know your works, and faith, and charity; and your ministry and patience, and your last works more than the first. But I have a few things against you, because you permit the woman Jezebel, who calls herself a prophetess, to teach, and to seduce my servants, to commit fornication and eat of things sacrificed to idols.* Although, he says, I commend and accept your constancy in faith, your charity regarding the ministry to the needy and the poor, and finally your patience, yet I rightly reproach you on this account: that you allow the heresy of the Nicolaitans—which is here called "Jezebel" by a trope because of its impiety B and impure lasciviousness—to hold sway openly. For this matter offers my servants—on account of their simple-mindedness and lack of sophistication—a great occasion for scandal; and indeed, it pulls them toward the use of those things offered to idols, from which they had already appeared to be beautifully weaned. You ought, therefore, to muzzle this "Jezebel," who, moved by an evil spirit, does not hesitate to boast herself a prophetess.
II, 21-23. *And I gave her time that she might repent, and she does not want to repent of her fornication. Behold, I will cast her into a bed; and they that commit adultery with her shall be in great tribulation, unless they repent of their works; and I will kill her children with death.* That C wicked heresy, he says, having obtained time for doing penance, did not know how to use it well. *Behold, I will cast her into sickness and death.* Persisting in the trope, he compares that nefarious pestilence of the Nicolaitans to an adulterous woman, on account of the artful cunning of the heretics. He threatens to cast down not only her into sickness and death, unless she repents; but also all the others who, having deserted God through mystical fornication, have defiled themselves with her, unless they turn back to him through true repentance.
II, 23-25. *And all the Churches shall know that I am he who searches the reins and hearts, and I will give to each of you*
to you each according to your works. But to you I say, and to the rest who are in Thyatira, as many as do not hold this doctrine, who have not known the depths of Satan, as they say: I will not cast upon you any other burden; but that which you have, hold fast till I come. A [As many as do not hold this doctrine.] This is spoken to those who have been seduced and who seduce others; but to the simpler ones he says: Since, on account of the simplicity of your ways, you are unable to stand fast against those who are so wicked and ingenious—inasmuch as you have not known the "depths of Satan," as you say—I do not ask of you a battle of words, but merely the keeping of the doctrine which you have received, until I take you from hence to myself.
And he who overcomes, and he who keeps my works until the end, to him I will give authority over the nations; and he shall shepherd them with a rod of iron; as the vessels of a potter they shall be broken; as I also have received from my Father. B [To him I will give authority.] To him who does my works, he says, I will give authority over five or ten cities, as is said in the Gospel. Or, by this, he also hints at the judgment of the unbelievers, through which those who have been deceived—shepherded as it were with a rod—shall be broken to pieces, being judged by those among them who have believed in Christ, just as the Lord said, "The men of Nineveh shall rise up and shall condemn this generation." The phrase, "As I also have received from my Father," belongs to the human [nature], because of the assumption of the flesh.
And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the Churches. By "the morning star," he means either that one of whom Isaiah said, "How did Lucifer, who was rising in the morning, fall from heaven?" C whom he promises to give as crushed under the feet of the faithful; or else he refers to the "light-bearer" spoken of by the blessed Peter, rising in the hearts of the faithful, which is to say, the illumination of Christ. Indeed, John the Baptist and Elias the Thesbite are also called light-bearers; for the former is the forerunner of the first rising of the Sun of Righteousness, and the latter is understood as the forerunner of the second. We believe that the victors over the devil will share in their portion. Nor should it be surprising if we find this applied to things that are very much opposed to one another; for we learn from the divine Scripture that Christ is the Lion of Judah, and the Antichrist is the Lion of Basan, according to different significations. It is understood also as the rising of the day to come, D in which the darkness of the present life shall be covered, as well as the angel who brings the good news thereof. For it shall go before the Sun of Righteousness, who is to appear to the saints, and its mist—
the darkness of the present life shall be dispelled; and may we too be illuminated by its rays, through the good pleasure of the Father, with the all-holy Spirit; A to whom be glory forever. Amen.
CHAPTER VII. SERMON III.
Concerning the things signified to the angel of the church in Sardis.
III, 1. *And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.* We have already indicated that the seven stars denote the seven angels; and by the seven spirits are signified either these same beings, or certainly the seven vivifying powers and energies of the Spirit. Both are in the hand and power of Christ. For He commands the angels as the Lord of all, and He bestows the Holy Spirit, as one endowed with the same essence as Himself. He rebukes the church of Sardis because it holds only a bare name of living faith, but as regards good works, it lies dead.
III, 2, 3. *Be watchful, and strengthen the things which remain, that were ready to die. For I have not found thy works perfect before my God. Remember therefore how thou hast received and heard, and hold fast, and repent.* Shake off, he says, the sleep of sloth and negligence; and strengthen thy members, which through faithlessness are tending toward death; for not the beginning of good works crowns the worker, but the completion. Remember, therefore, the tradition which thou hast received and heard from the apostles, and keep it; and concerning thy sloth, truly repent and turn back.
III, 3. *If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.* With good reason is this said: for as the common consummation of the present age is unknown to all, so is the death of each individual uncertain. But as for that which brings about the death of the body, to those who are prepared, it is the author of rest from their labors; but to those who are otherwise disposed, it is a thief, bringing upon them spiritual death.
III, 4. *But thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.* This good thing, he says, thou hast attained, that thou hast some among you who have not defiled the garments of their soul with sordid and impure acts; and these, in the solemnity of the regeneration, shall be clothed in white with me, as having kept the robe of immortality B undefiled.
III, 5, 6. *He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before C his angels. He that hath an ear, let him hear... D
A what the Spirit saith unto the churches. He that gains the aforementioned victory, he says, by means of the garments of his own virtues, shall shine like the sun; and his name shall be indelible in the book of the living. And it shall be confessed [by me] before my Father and the angelic powers, just as is the case for the triumphant martyrs; as he says also in the Gospel, that the righteous shall shine as the sun.
CHAPTER VIII. The things signified to the angel of the Church in Philadelphia.
III, 7. And to the angel of the Church in Philadelphia B write: These things saith he that is holy, he that is true, he that hath the key of David; he that openeth, and no man shutteth; and shutteth, and no man openeth. The kingdom of David is called the "key of David," for this is a symbol of authority. Again, the key of the book of the Psalms and of all prophecy is the Holy Spirit, through whom all the treasures of knowledge are opened. And the former (the key of David) he receives according to his humanity; the second he possesses according to the agelessness of his divinity. Since, however, in some of the copies instead of "David," "Hades" is written, by the key of Hades the authority over life and death is testified to be with Christ; he is called holy and true, as being holiness itself and essential truth. C
III, 8. I know thy works: behold, I have set before thee an opened door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. From what is written we learn that this city was small in size, but great in faith; through which he says [to it]: I know thy works—that is, I accept them; just as he says to Moses also: "I know thee above all." And I opened before thee a door of pedagogical preaching, which cannot be shut by means of temptations. For I am satisfied with the intention, and I do not demand things beyond thy strength.
III, 9. Behold, I will give of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. D [Behold I give of the synagogue of Satan.] I will give thee, he says, as a reward for the confession of my name, the conversion and repentance of the Jews, who shall fall down at thy feet, asking for the approach to me and the illumination from me; and they shall be Jews in the hidden part of the heart, [not] in the outward appearance. Because thou hast kept the word of my patience;
and A I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that which thou hast, that no man take thy crown. By the hour of temptation, he means either the immediate and imminent persecution of the Christians by the impious rulers of Rome at that time, from which he promises to deliver her; or he refers to the universal movement against the faithful by the Antichrist at the end of the age, from which he promises to free those who are zealous for him, snatching them away through their departure from here, so that they may not be tempted beyond what they are able to bear. And he says well, "I come quickly," for immediately after the tribulation of those days, as the Lord says, he shall come; therefore he encourages them to keep the treasure of faith inviolate, so that no one may lose the crown of patience.
B Qui vicerit, faciam illum columnam in templo Dei mei, et foras non egredietur amplius. [And he rightly said that he would make the victor a pillar in the temple of God.] For the one who is victorious over the opposing powers is established as a pillar and ground of the Church, having an immovable foundation in it, according to the [divine] Apostle. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God: and my new name. — [And I will write upon him the name of my God. — And] upon the heart, he says, of such a pillar I will engrave the knowledge of the divine name and of the Jerusalem above, so that he may see the beauties that are in it with the eyes of the spirit; and my new name, which is to be known among the saints in the world to come. He says "my God" concerning the Father in a human way, since he became flesh for our sake without change. And Jerusalem comes down from above; for divine knowledge begins with the angels and reaches down to us, as they have been joined together through Christ, our head. He that hath an ear, let him hear what the Spirit saith unto the churches. — [He that hath an ear, let him hear.] — May we also pray to attain such an ear.
CHAPTER IX
The things signified to the angel of the Church of the Laodiceans.C And unto the angel of the Church in Laodicea write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. By the word "faithful," the truth of Christ is shown; or rather, that he is himself essential truth.
A And he is called the "beginning of the creation," because he is its primordial and uncreated cause. Or, he is called the "beginning" because he holds the absolute sovereignty over all produced things.
III, 15, 16. I know your works, that you are neither cold nor hot : I would you were cold or hot. But because you are lukewarm, and neither cold nor hot, I will begin to vomit you out of my mouth.
Seeing that a man ought to live accurately—that is, to be either signally fervent or signally cold—it is with reason that (as Gregory the Theologian says) he states: "I would you were cold or hot!" For he who is still entirely cold, that is, who is void of a fervent faith, often offers hope that he might attain it, and thus turn from cold to fervent; but he who once stood fervent in the Spirit through baptism, and later became lukewarm through sloth, has in some way cut off for himself the hope of salvation, having condemned the faith he previously embraced. B Indeed, in external works, that which keeps the middle path is not always to be rejected as if it were conjoined with vice (for the lawful marriage, which holds the middle place between the preservation of virginity and wandering lust, is not to be condemned). But a middle path, that is, being lukewarm in faith, is rightly disapproved by all.
III, 16, 17. I will begin to vomit you out of my mouth, because you say : I am rich, and made wealthy, and have need of nothing; and you know not that you are the miserable, and C pitiable, and poor, and blind, and naked.
Just as lukewarm things are wont to cause vomiting in those who partake of them, so I too, through the word of my mouth, shall spit you out like an abominable food into eternal punishment. For, overgrown with the thorns of wealth, you choke the seed of the divine word within yourself, and you are ignorant of your own destitution in spiritual matters; neither do you care for the blindness of your interior eyes, nor do you observe your own nakedness from good works with sufficient accuracy.
III, 18. I counsel you to buy of me gold fire-tried, that you may be rich; and to be clothed with white garments, that the confusion of your nakedness appear not; and to anoint your eyes with eye-salve, that you may see.
If you wish to grow rich, buy from me, he says—from me who grant true and stable riches—with fervent desire and willing heart "gold fire-tried"; namely, the word of sacred doctrine, tested and made splendid by the fire of tribulations. For through this, such a treasure will fall to your heart that it will be neither easily violated nor pillaged. And you shall be clothed in the splendid robe of virtues, by which the nakedness you contracted through sin shall be covered. By "eye-salve," however, he seems to suggest the lack of external things and contempt for gifts. D For if gifts blind the eyes of those who see, the contempt of gifts will surely open them.
III, 19. Such as I love, I rebuke and chastise. Be jealous, therefore, and do penance.
Papae! What clemency of God! With what sweetness and kindness he tempers the rebuke!
III, 20. I stand at the door, and knock. If any man...
hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. My presence, he says, offers no constraint. I knock at the door of the heart; and to those who open, I rejoice in their salvation. I have deemed this to be food and a supper, A being nourished by the things by which they themselves are nourished, and by the fact that they avoid the darkness of error and hearken to the word of the Lord. III, 21, 22. To him that shall overcome, I will grant to sit with me in my throne: as I also have overcome, and have sat with my Father in his throne. He that hath an ear, let him hear what the Spirit saith to the churches. By the throne is signified the kingdom and the rest of the age to come. Therefore he says that those who have overcome the enemy will be glorified with me and will reign with me. But the phrase, "As I also have overcome," B is spoken in a human way, on account of the assumption of flesh. For God the Word did not obtain the kingdom as a reward for virtue (for he possesses this essentially as eternal). If he did not, he would not have been able to impart it to others, but according to the Theologian and son of thunder, out of his own fullness he has imparted it to all the saints; whence it was promised to the holy apostles that they would sit on twelve thrones to judge the twelve tribes of Israel. For since, being God and king before the ages, he became man for our sake, and shared in all our things except sin, he imparted all his own things C to those who were victors over the devil, as far as it was possible for human beings to receive them. Whence, having made a cloud a vehicle for his ascension into the heavens, he says through the Apostle that the saints will be caught up on clouds to meet him. And as Judge, being the Creator and Lord of creation, when he comes he will grant to the saints to judge those who have cast off the yoke of truly divine and blessed service, as the Apostle says: Know you not that we shall judge angels? namely, the princes of darkness. Since, therefore, we have such a philanthropic Judge, let us strive to find him favorable, D continually fulfilling the Solomonic saying: At all times let thy garments be white, not soiled by wicked deeds. For in this way, having adorned our souls like a bride, we shall present ourselves to the immortal Bridegroom and King for union, and shall attain to the eternal goods, having been united to him through virtue, in Christ our God himself, the granter of these things; with whom, to the Father, be glory, honor, and worship, together with the all-holy Spirit, now and always, and for ages of ages. Amen.
CHAPTER III. SERMON IV. Concerning the door that was seen in heaven, and the twenty-four elders, and the things that follow.
IV, 1. *After these things I saw, and behold a door opened in heaven: and the first voice which I heard, as it were of a trumpet speaking with me, saying: Come up hither, and I will show thee the things which must come to pass hereafter.*
The opening of the celestial door signifies the explanation of the hidden mysteries of the Spirit: the trumpet signifies the great-sounding voice of the one revealing. But the expression, "Come up hither," indicates that the mind of the one who hears must be entirely detached from earthly things and come to exist in heaven.
IV, 2, 3. *And immediately I was in the Spirit: and behold a throne was set in heaven; and upon the throne one sitting. And he that sat was to the sight like the jasper and the sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.*
Having heard the voice, he says, and being fashioned in my ruling faculty by the Spirit, I beheld a throne; by which the rest of God in the saints is A signified; for He is enthroned within them. But since even the Father is presented as seen here, he does not assign to Him any bodily character—as we saw in the previous vision of the Son—but likens Him to precious stones. The jasper signifies that which is verdant; at once ever-flourishing, life-giving, and a provider of food, as the divine nature is, for it causes all seed to bring forth greenery. In addition to this, it signifies what is terrible to adversaries. They say indeed that the jasper is formidable to wild beasts and specters. Furthermore, it signifies the healing of those who receive psychic cure. For the great Epiphanius says that this stone cures swellings and wounds caused by iron when it is applied to them. The rainbow, appearing like an emerald, indicates the varied and flourishing nature of the virtues of the angelic orders.
IV, 4. *And round about the throne were four and twenty seats: and upon the seats, four and twenty elders sitting, clothed in white garments; and on their heads gold crowns.*
Who the twenty-four elders were, some of those who came before us calculated as being Abel and twenty others from the Old Testament, and three from the New. Whether this is so, or whether one should understand those who are adorned by actions and by word, as signified by the twenty-four letters, let the reader judge. Perhaps it is more C consistent to understand by the twelve elders those who shone in the Old Testament, and by the other twelve, those who distinguished themselves in the New. For those twelve were preceded by the twelve patriarchs, and those of the New by the twelve apostles; to whom the Lord promised they would sit on twelve thrones. The white garments are symbols of a brilliant life D
and of joy; the crowns are symbols of the victory which they achieved against the wicked demons, having acted with bravery. B And from the throne proceed lightnings and voices and thunders. From this is shown the terrible and astonishing nature of God against those unworthy of His long-suffering. Yet for those worthy of salvation, both of these implant illumination: the one falling into the eyes of the mind, the other into the spiritual ears. And seven lamps of fire burning before the throne; which are the seven spirits of God. And before the throne, a glassy sea, like crystal. Regarding the seven spirits of God, whether one must understand, as Irenaeus says, seven angels surpassing the rest, or the operations of the life-giving Spirit, of whom Isaiah makes mention—I think neither is improbable; but the glassy sea characterizes the multitude of the holy Powers, and the pure and unblemished state, and the untroubled nature of the life to come. Perhaps it indicates by this the heavenly heights, covered, according to the Psalmist, with waters inaccessible to us. If to some the nature of the heaven is thought to be crystal-like, one must consider if by these the substance of that God-trodden floor is meant, having a brightness that is at once brilliant and transparent. But an investigation into things beyond comprehension is ridiculous. And in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. C By this is shown that the throne is indicative of the kingdom of God and of His rest; in which and around which the Seraphim observed, by the multitude of the eyes, learning their capacity for vision towards the divine rays. Before and behind: because they are illuminated with knowledge from God concerning both the things before and the things behind. And the first living creature, like a lion; and the second living creature, like a calf; and the third living creature, having the face of a man; and the fourth living creature, like a flying eagle. We believe that these four living creatures were also seen by Isaiah; D by the four faces indicating either the creation and preservation by God of the four elements, as it seemed to some, or His divine lordship over the heavenly and earthly and those in the sea and the subterranean...
A or the four primary virtues, or the four Gospels, as has been rightly considered by others. The lion signifies courage and the Gospel according to John, as Irenaeus says, because it signifies the pre-eternal kingdom of Him who proclaimed the Word to be in the beginning. The calf, as one content with its own labors, signifies justice and the Gospel according to Luke, as it geneaologized Christ in a legal and priestly manner. The eagle signifies temperance—for this animal [b] is attested to prefer this virtue—and the Gospel according to Mark, as it is concise and began from the prophetic Spirit. The man signifies prudence, and the Gospel according to Matthew, as it proclaimed the birth of Christ by nature and not by law. It is also likely that through these, the economy of Christ is signified: through the lion, as King; through the calf, as priest, or rather as a sacrificial victim; through the man, as having been made man for our sake; but through the eagle, as the dispenser of the life-giving Spirit, who has flown down to us from above.
IV, 8. And the four living creatures, each of them having six wings round about, and they are full of eyes within.
These things, the great Dionysius says, [signify] the reason why they cover their faces with two wings, their feet with two, and fly with the middle ones: so that their awe concerning things higher and deeper than their own comprehension may be manifest, because of which, with these [middle ones], they are raised by divine yokes toward the divine archetypal radiances.IV, 8. And they have no rest, day and night, saying: Holy, holy, holy, Lord God Almighty, who is, and who was, and who is to come.
Rest for these holy powers is to never cease from divine hymnody, and to offer the thrice-holy sanctification to the tri-hypostatic Godhead. And we stated that "He who is, and who was, and who is to come" signifies the holy Trinity.IV, 9, 10. And when those living creatures shall give glory and honor and thanksgiving to Him who sits upon the throne, who lives to the ages of ages, the twenty-four elders shall fall down before Him who sits upon the throne; and they shall worship Him.
C Through these it is shown that the elders understood by us are partners [in the hymnody] of the heavenly powers, acknowledging that they received from God the victory [over] the intelligible enemies. D And they shall cast their crowns beforethe throne, saying: Worthy art thou, O Lord our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were created and exist. For thou, he says, O Master, hast become the author and bestower of the crowns of victory; and to thee, by all creatures as it were, thanksgiving is owed.
CAPUT XI. Concerning the book sealed with seven seals, which no creature is able to open.
V, 1. And I saw in the right hand of him who sat upon the throne, a book written within and without, sealed with seven seals. A By the book we understand the all-wise memory of God, in which, according to the divine David, all are written, as well as the abyss of the divine judgments. Of this book, the things inside, because of the Spirit, are not easily grasped, but are hard to infer; while the things outside, because of the letter, are more easily grasped. But the seven seals, I say, indicate either the perfect security of the book and that it is unknown to all, or the dispensations of Him who searches the depths of the divine Spirit; all of which no created nature is able to loose. B By the book is also understood the prophecy, which Christ Himself in the Gospel said was fulfilled; the remainder of which shall be fulfilled at the end of time.
V, 2, 3. And I saw a strong angel proclaiming with a great voice: Who is worthy to open the book, and to loose the seals thereof? And no one was able, in heaven, nor upon the earth, nor under the earth, to open the book, nor to look upon it. By the words, "No one was able to open the book," it is signified that neither angels, nor men who are in the flesh, nor the saints who have departed from the flesh, have grasped the accurate knowledge of the divine judgments, C except the Lamb of God, who by His coming loosened the security of the things prophesied concerning Him of old.
V, 4. And I wept much, because no one was found worthy to open and to read the book, nor to look upon it. And I wept, he says; perhaps as if the purest order of angelic substances had fallen into ignorance.
V, 5. And one of the elders saith unto me: Weep not: behold, the Lion of the tribe of Judah, the root of David, hath overcome to open the book, and to loose the seven seals thereof. Weep not. — For even if the book, he says, is incomprehensible to the angels, yet it is not so to God who became man for the sake of men; who is the root of David, as Creator, because of His divinity; but [is] from his root, because of His humanity.
CHAPTER XII Concerning the vision in the midst of the throne and the four living creatures. A And I saw in the midst of the throne and the four living creatures, and in the midst of the elders, a Lamb standing as though it had been slain, having seven horns and seven eyes; which are the seven spirits of God, sent out into all the earth. The seven horns and the seven eyes of the Lamb signify the seven spirits of Christ, which the prophets Isaiah and Zechariah mentioned. But the phrase "as though it had been slain" declares His life after the slaughter; in which He displayed the symbols of His passion, as one truly slain after the resurrection from the dead.
And He came and took the book out of the right hand of Him who sat upon the throne. And when He took it, the four living creatures and the twenty-four B elders fell down before the Lamb, having each one harps and golden bowls full of incense, which are the prayers of the saints. The harps signify the harmonious and resonant divine glorification; the incense, the sweet-smelling sacrifice offered by the faithful through a pure life (as the divine Apostle says, "We are the aroma of Christ"); the bowls signify their thoughts, from which the fragrance of good works and pure prayer proceeds.
And they sang a new song, saying: Worthy are You to take the book, and to open its seals, for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation; and You made them kings and priests to our God, and they shall reign upon the earth. The elders are those who pleased God in both the Old and the New [Testament], bringing C thanks on behalf of the whole world to the Lamb of God who was slain and redeemed us. "New" is the song which we, having been delivered from the oldness of the letter and illuminated from every tribe and tongue, have been taught to sing through the Spirit. He says they shall reign upon the earth—the new earth, which the Lord promised to the meek.
And I saw, and I heard as it were the voice of many angels round about the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice: Worthy is the Lamb who was slain to receive power and riches and wisdom and strength and honor and glory and every creature which is D
A in heaven and on the earth, and under the earth, and upon the sea, and all things that are in them, I heard saying to the One sitting upon the throne and to the Lamb: Blessing and honor and glory and power for ever and ever. Amen. And I heard as it were the voice of many angels, and of the living creatures, and of the seniors. For God is glorified by all things, whether intellectual or sensible, whether living or simply existing, as the author of the generation of all; and His Only-begotten and consubstantial Son is glorified as He who bestows novelty upon man, and the renewal that has come to pass through Him, even if it is written that He received authority over the things in heaven and the things on earth as a human being. And the four living creatures said: Amen; and the seniors fell down and worshipped. By the four living creatures and the seniors it is shown that one flock and one Church has come to be, of angels and humans, through Christ the God, who joined together the things that were sundered and broke down the middle wall of partition; for behold, as we have heard, together with the four living creatures who excel the rest of the angelic orders, those who are characteristic of the fullness of the saved humans are deemed worthy of both hymnody and worship; of which may we also be found worthy in Him, Christ, the Giver of peace and our God; with whom, to the Father, together with the Holy Spirit, be glory, power, B honor, now and always, and unto the endless ages of ages. Amen.
CHAPTER XIII. SERMON V.
The opening of the first seal, signifying the apostolic teaching. And I saw that the Lamb had opened one of the seven seals; and I heard one of the four living creatures saying, as a voice of thunder: Come and see. Here too the good order of the things in heaven is signified, descending from the first orders to the second; wherefore also from the one person of the four-formed ones, namely the lion, he heard the first voice, commanding the angel who was modeling the vision to "Come," by a riddle. The first living creature, the lion, appears to me to signify the royal mind of the apostles against the demons, for whom it was said: "Behold, the kings of the earth were gathered together." And again: "You shall establish them as princes over all the earth." And I saw, and behold a white horse; and he who sat upon him, having a bow; and a crown was given unto him; and he went out conquering, and that he might conquer. Some have interpreted the solution of the present seal, and of the deceptions following, as referring to the economy of the incarnate Word of God; the first, to His D birth; the second, to His baptism; the third, to the divine signs that followed after this.the fourth, to the arraignment before Pilate; the fifth, to the cross; the sixth, to the deposition in the tomb; and the seventh, to the plundering of Hades. We, however, having encountered Methodius speaking in these terms, say that one must not suppose that these refer to Christ Himself; for long before the Apocalypse, the mystery of the incarnation of the Word of God had been completed. John, however, prophesies concerning present and future things; here he has explained the development of the fiery dragon as is set forth below. We have thus understood the opening of the first seal to be the generation of the apostles, who, having bent the evangelical preaching like a bow against the demons, brought those wounded by salvific arrows to Christ, having received a crown because, through the truth, they defeated the leader of error, and in hope of a second victory—the confession of the Master's name even unto violent death. Wherefore it is written: “He went forth conquering, and to conquer.” The first victory, then, is the conversion of the nations; the second is the voluntary departure from the body for its sake, following upon punishments.
CAPUT XIV. SOLUTION OF THE SECOND SEAL (signifying the war of the infidels against the faithful).
VI, 3. *And when he had opened the second seal, I heard the second animal saying: Come and see.* I believe the second animal is called the calf, characterizing the holy sacrifices of the martyrs, just as the first one depicted the apostolic authority, as has been said.
VI, 4. *And there went out another horse, red. And to him that sat upon it, it was given to take peace from the earth, and that they should kill one another; and there was given to him a great sword.* We conjecture that this is the second teaching of the apostles, completed through martyrs and teachers, in which, as the preaching was then being extended, the peace of the world was dissolved, with nature being divided against itself, according to what was said by Christ: “I came not to send peace [upon the earth], but a sword.” Through this sword, the martyred victims were brought up to the altar above. The red horse is a symbol either of the shedding of blood or of the inflamed disposition of those suffering for Christ. And that it is written that it was given to him who sat upon it to take peace from the earth, shows the all-wise permission of God, which allows faithful servants to be tested through temptations.
CHAPTER XV.
The loosening of the third seal, C signifying the falling away from Christ of those who did not believe in Him with steadfastness.*VI, 5. And when he had opened the third seal, I heard the third living creature saying, Come and see.*
I believe the third living creature here is called a man, signifying the falling away of men and, on account of this, their punishment, due to their inclination toward sin through the power of free will.
*And I saw, and behold a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four living creatures saying, A measure of wheat for a denarius, and three measures of barley for a denarius; and see that you do not harm the wine and the oil.*
By the black horse we believe mourning is signified—that which arises for the just over those who, because of the excess of punishments, have fallen away from faith in Christ. The balance is the examiner of those who have fallen from the faith either through ease of mind, or vainglory, or bodily weakness. "A measure of wheat for a denarius"—it is probable that a sensible famine occurred at that time, as will be mentioned in what follows. Tropologically, however, the measure of wheat that is worth a denarius indicates those who have struggled lawfully and have been accurate guardians of the divine image that was given to them. The three measures of barley represent those who, like brute beasts, succumbed to the persecutors through cowardice, but who later repented proportionately and washed away the image that had been defiled by tears. D However, the command that the wine and the oil should not be harmed means that the healing which comes through the restoration of Christ is not to be discarded, nor are those who have fallen among thieves and been wounded to be left to be treated as lost, nor are those who, through long-suffering, were going to fight back after their defeat to be allowed to be snatched away by death. Therefore, in order that we too may obtain God as a merciful physician for our soul’s passions, let us strive to be such to our brothers who are stumbling, offering them the wine of exhortation mixed with the oil of sympathy, so that a limb which is lame may not be turned aside, but rather be healed, according to the divine Apostle; so that by becoming God’s fellow-workers, we may enjoy His good things eternally, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, now and always and unto the ages of ages. Amen.
CHAPTER XVI. SERMON V.
The loosening of the fourth seal, showing the scourges brought upon the ungodly.*And when he had opened the fourth seal, I heard the voice of the fourth living creature, saying, Come [and see].*
A The fourth living creature, that is to say the eagle, is high-flying and sharp-sighted; it signifies that these plagues come from above, out of divine wrath, for the vindication of the pious and the punishment of the ungodly, unless by these things they are improved and repent.
*And I saw, and behold a pale horse: and he that sat upon him, his name was Death, and Hell followed with him; and power was given to them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.* These things harmonize sufficiently with the calamitous state of present affairs. For when, during the reign of the Roman emperor Maximian, in the very heat of the persecutions, plague and famine were raging cruelly together with other disasters, such a multitude of men perished, as Eusebius Pamphili explains in the eighth chapter of the ninth book of his Ecclesiastical History, that the corpses could hardly be given to burial, even though the Christians were at that time busily occupied with funerals and were endeavoring with great kindness to lead those deceived by error to the knowledge of the truth. The same author adds that not a few were also slain by the sword of the Armenians who had risen up in that time against the Romans, and that dogs were devouring the bodies of the dead in a bestial manner, so that those who still remained after the slaughter turned themselves to the slaughter of dogs, B fearing that, after they had departed from the living, their bellies would become their living tombs. It is also probable that wild beasts, excited by the abundance of corpses lying everywhere, took part in the same feeding as the dogs. Indeed, we ourselves have known certain things like this to have occurred in our own generation.
CHAPTER XVII.
The opening of the fifth seal, set forth regarding the cries of the souls of the saints unto God concerning the consummation of the world.*And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they had; and they cried with a loud voice, saying: How long, O Lord (holy and true), dost thou not judge, and dost not revenge our blood on them that dwell on the earth?* Those who attribute the opening of the four seals to the economies of Christ that have already long ago transpired, must, to be consistent, adapt this fifth one to the prophets already long since perfected and the other saints. For they can be seen to complain not unjustly, after a certain fashion, concerning the patience and long-suffering of God; C as those who resisted temptation even unto death and patiently endured the unjust violence and contumely of the Jews. But those who follow the more accepted opinion of the doctors of the Church, considering those things as a prediction of things yet to come, will think that such a clamor against the persecutors is appropriate for those who have been slaughtered for Christ, in order that they may in it
A it find the darkness that is shown to those caught by the divine wrath. Thus, for anyone who hears my voice and opens the door, I will enter to him and dine with him, and he with me. Behold, I have come to the door, and I am knocking. My presence, he says, is not forced. I knock at the door of the heart, and I rejoice together with those who open for the sake of their own salvation. For I deem this a meal and a supper, nourishing myself on the things by which they are nourished, and as they escape the famine of hearing the word of the Lord and the darkness of error. To him who conquers, I will give to sit with me on my throne; just as I also conquered and sat with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches. B Through the throne, the kingdom and the rest of the life to come are shown. He says, therefore, that those who conquer the enemy will be glorified with me and will reign with me. But the phrase, "As I also conquered," is spoken in human fashion on account of the assumption of flesh. For God the Word did not acquire the kingdom as a reward for virtue (for He possesses this essentially as eternal). If it were not this, He would not have been able to impart it to others; but according to the Theologian and son of thunder, of His fullness He imparted it to all the saints; whence it was also promised to the holy apostles that they would sit on twelve thrones to judge the twelve tribes of Israel. For since, being God and King before the ages, He became man for our sake and shared in all our things apart from sin, C He shared all that was His own with those who conquer the devil, as far as it was possible for humans to receive it. Whence, having made a cloud the vehicle of His ascent into the heavens at His assumption, He says through the Apostle that the saints also will be caught up on clouds to meet Him. And as Creator and Master of creation, He who is to come as Judge will grant those who have cast off the yoke of divine and truly blessed servitude to be judged by the saints, as the Apostle says: "Do you not know that we shall judge angels?"—that is, the princes of darkness. Since, therefore, we have such a philanthropic Judge, let us strive to find Him favorable, D continually fulfilling the Solomonic saying: "At every time let your garments be white," not stained by wicked deeds. For having thus adorned our souls in bridal fashion, we shall present ourselves desirable to the immortal Bridegroom and King for union, and we shall attain the eternal goods by being united to Him through virtue, in Christ Himself, our God, the provider of these things; with whom to the Father be glory, honor, and worship, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.
...obdurate, however, the impious, they shall be cut off at the universal consummation of the world, so that they may not stretch out their hands to iniquity. For even if very many of the impious have already experienced the wrath of God, nevertheless their remains [still] need the scourges; by which they may be punished according to their deserts.
VI, 11. A *And there was given to them each a white robe, and it was said to them that they should rest yet for a little time, until their fellow-servants also, and their brethren, who are to be killed, as they were, should be fulfilled.*
By this, the saints are also shown to be longing for the consummation of the age: mean-while, until the death of their brethren, they are not told to be perfected, in accordance with the Apostle, but are instructed to wait patiently for this delay. B But the white robes denote the splendor of virtues, with which they are already surrounded on all sides, even if they have not yet received the inheritance of good things. Therefore, they rejoice deservedly, contemplating with the spiritual eye the good things—which they possess—stripped of all material coarseness; nor are they said to rest in Abraham's bosom without reason. For this is said by many of the saints, that each one who cultivates virtue is assigned a place according to his deeds, by which they conjecture their future glory.
CHAPTER XVIII.
*The loosening of the sixth seal, briefly detailing the plagues which are brought upon the human race at the end of the age.*
VI, 12, 13. *And I saw when He opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; and the stars of heaven fell to the earth, as a fig tree casteth its untimely figs, when it is shaken of a mighty wind.*
Even if some believe that all these things pertain to the siege and destruction of Jerusalem which was brought about by Titus Vespasian, and refer to that what is said here, it nevertheless seems to us more probable that these things refer to the times which precede the coming of the Antichrist, in which the calamities of which we are speaking shall occur. But the calamities and cross that shall be then, as great as have never been seen or heard before, do not seem to be predicted for any other reason, than that men, having been warned about them beforehand, should not lose heart when the ministers of the Antichrist shall inflict them; for evils which are foreseen and, in some way, premeditated, offend less. And indeed, a moving of the earth commonly signifies a change in affairs. C"Yet once more," says Scripture, "I shake the earth"; which the Apostle relates to the movement of things in flux. Thus, also, the departure of the Israelites from Egypt is called an earthquake: "The earth," writes David, "was moved; for the heavens dropped." D Now the blackness of the sun and the obscuration of the moon, and its blood-red color, denote the blindness and darkness of those whom the Lord will at that time catch in His wrath: for in this way, the blessed Cyril frequently explains these things in many places. But that the stars fall (which is also written concerning those who were deceived by Antiochus) signifies that those who seemed to be luminaries in the world, broken by the terror of punishments, will fall away from the faith and truth into perfidy and error. For as Christ the Lord warns, so great shall the affliction be at that time that, if it were possible, even the elect would be led astray, because of the magnitude of the tribulation. For perhaps for this reason the fig tree is taken as an example: because it is wont to cast down its imperfect fruits (such as are those not yet ripened by the heat of temptations, nor yet sweetened by the grace of charity) when it is shaken violently by the devilish wind. For we have seen that the term "fig tree" is taken in both a good and a bad sense; this is gathered from the two baskets of good and bad figs which were shown to Jeremiah, and again from the fig tree which Christ caused to wither by His curse, and lastly from that which is spoken of in the Canticles. But whether, when Christ the Lord comes to judgment with glory and majesty, anything of the aforementioned shall happen in a sensory way, only He knows, who holds in Himself all the treasures of knowledge and wisdom hidden.
VI, 14. *And the heaven removed as a book rolled up.*
To say that heaven is rolled up like a book means that the second coming of Christ is uncertain; for books are opened suddenly and with almost no sound: or that the heavenly powers, while they mourn with pity for those who fall away from the faith, will show forth a certain mental distress and, as it were, a torture. But by this, another thing is also signified, namely, that the heaven shall not undergo any destruction or abolition, but only a certain rolling up, and a change to a better state. Regarding this matter, Irenaeus, in the fifth book of the refutation of the falsely named knowledge, writes almost word for word thus: "For neither the substance of the heavens nor the essence of the creature shall be abolished (sincethe One who compacted this is true and stable), but the figure of this world, in which prevarication occurred, is to pass into a more beautiful state, as the ancients assert." These things the great Irenaeus. But we think that the Apostle accommodated his speech to the custom of the ancients: for the Hebrews, instead of the books that are in use among us, used certain rolled-up sheets; the unrolling or unfolding of which did not cause destruction or extinction, but the manifestation of the things which were inscribed in them. Therefore, he shows the uncovering of the heavenly body. And thus we have understood the present passage in a fourfold way, as it has been given to us from God; let us now pursue what follows.
VI, 14-17. *And every mountain and islands were moved out of their places: and the kings of the earth, and the great men, and the captains, and the rich men, and the mighty men, and every bondman and...*
every freeman, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?
Our Lord, when the apostles asked him about the destruction of the Temple in Jerusalem and the end of the age, foretold the things that were to come as far as they were capable of grasping them. And these things indeed happened to the Christ-killing Jews during the siege under Vespasian and Titus, as the Hebrew Josephus records in his history. But at the end, in the coming of the Antichrist, they will [apply to] the whole world with even greater excess, as has been said. In that time, those who hold preeminence by ecclesiastical order or worldly power—metaphorically called mountains—and the churches of the faithful—metaphorically called islands, which are being renewed to God, according to Isaiah—will flee from their places, changing from place to place because of the pseudo-Christ; things which we ourselves have suffered humanely on account of sins before his presence.
And the kings of the earth, that is to say, those who have power over it and possess nothing in the heavens, together with all the great men and rich men, and the servants and freemen of the lower world [as they should not be], being free from the service of Christ, will pray to be covered by the caves, rocks, and mountains, or to experience the divine wrath showering upon them during the presence of the Antichrist by permission, through the scourges of famine and other plagues; or [the experience] in the endless punishments expected after the resurrection. When the divine wrath will more justly be kindled like a furnace, consuming those who build upon the foundation of faith wood, grass, and stubble, as fuel for the fire. May the philanthropic God, delivering us from this, make us partakers of the eternal goods prepared for his saints, enrolling us with the fullness of those who are saved, by the grace of his only-begotten Son; with whom to the Father belongs glory, with the Holy Spirit, unto the ages of ages. Amen.
CHAPTER XIX. DISCOURSE VII. Concerning the one hundred and forty-four thousand saved from the plague of the four angels.
VII, 1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
Even if these things were considered by some to have happened of old to the Jews under the Romans, as the four divine angels signify to them...
[the fact that they were to suffer] upon both land and sea, those trying to flee the inescapable wrath,—by much more this will come to pass at the coming of the Antichrist, not in the partial land of Judaea, but in the entire world, concerning which the text describes the angels as standing at the four corners, as if fulfilling ministries entrusted to them from God, but unknown to us. The restraint of the winds clearly indicates the dissolution of the order of creation, and the inescapable nature of the evils. For by the winds, the plants of the earth are nourished, and the sea is sailed. A VII, 2, 3. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying. What was revealed long ago to Ezekiel concerning the one clothed in the linen garment, who was marking the foreheads of those who were groaning, so that the just might not perish together with the unjust—because the virtue of the saints is hidden and unknown even to the angels—is shown here also to the blessed [John]. A higher holy power is commanded to the holy angels who are ministers to the ungodly, to commit nothing against those who have transgressed until, by being sealed, they discern and recognize the worshippers of the truth. Although this happened in part long ago, to those who believed in Christ and escaped the destruction of Jerusalem by the Romans, being many myriads according to the great James, who pointed out their multitude to the blessed Paul; nevertheless, as has been said, this will take place especially in the time of the coming of the Antichrist, as the seal of the life-giving Cross will separate the faithful from the unbelieving, who will fearlessly and with boldness carry the sign of Christ before the eyes of the ungodly. Therefore the angel says: Do not harm the earth or the sea or the trees, until we seal the servants of our God on their foreheads. Creation, as having been made for our sake, participates with us in the blows when we are being disciplined, just as it will also rejoice together with the saints when they are being glorified. From these things we learn that even the virtuous need to be strengthened through angelic assistance before the induction of temptations, by the seal of the Spirit given to us, a seal which exhibits its own power to the extent that we ourselves provide the work; while those who remain B remain unassisted because of their own will not to be helped.
A And I heard the number of those who were sealed: [one hundred forty-four thousand sealed,] from every tribe of the sons of Israel: of the tribe of Judah, twelve thousand sealed. [The meanings of the names of the twelve patriarchs.] Judah is translated as "confession," by which are meant those who, through confession of Christ who sprang from Judah, are saved. Of the tribe of Reuben, twelve thousand sealed. Reuben is translated as "son of vision," by which are meant those who, through purity of heart, have acquired spiritual vision. Of the tribe of Gad, twelve thousand sealed. Gad means "temptation," by which are meant those who, through the patient endurance of temptations according to the example of Job, are crowned. Of the tribe of Asher, twelve thousand sealed. Asher means "blessedness," by which are shown those who inherit the Lord’s beatitude through worthy conduct, are judged worthy of the Lord’s station at the right hand of Christ, and are revealed as sons of light and of the day. Of the tribe of Naphtali, twelve thousand sealed. Naphtali means "prayer," by which are characterized those who, through unceasing prayer, cleave to God. Of the tribe of Manasseh, twelve thousand sealed. Manasseh means "forgetting," that is, those who forget what lies behind and their paternal homes for the sake of divine love. Of the tribe of Simeon, twelve thousand sealed. Simeon means "obedience," that is to say, those who are justified through obedience to the divine commandments. Of the tribe of Levi, twelve thousand sealed. Levi means "the one taken to himself," by which are understood those taken to himself by Christ through a priestly manner of life. Levi is placed eighth, as with the eighth day of the resurrection the true priesthood is revealed. Of the tribe of Issachar, twelve thousand sealed. Issachar means "reward," that is, those who receive the reward from God because they have lived virtuously. Of the tribe of Zebulun, twelve thousand sealed. Zebulun means "dwelling place of power," or "sweet fragrance," by which are understood those who, through the indwelling B of Christ, have been strengthened against the passions and have become His sweet fragrance, as Paul says. Of the tribe of Joseph, twelve thousand sealed. Joseph means "addition," that is, those who, in the portion of addition, together with the kingdom of heaven, receive the things pertaining to...
the life of the spirit, as the Lord says. A From the tribe of Benjamin, twelve thousand sealed. Benjamin means "son of pain," or "son of a day," or "son of the right hand"; that is, either those who are saved through heart-felt pains, or those who were then believers from the Hebrews and had escaped the captivity of the Romans, filling up this number; or, and this is more credible, those who at the end of the age will be saved from the Jews through faith, when, as the Apostle says, after the fullness of the Gentiles has entered in, all Israel will be saved; and neither explanation is unacceptable. However, the exact equality of the number from each tribe seems to me to indicate the multiplication of the apostolic seed; the number twelve multiplied twelve times over the perfect number of the thousand, thus completing the mentioned thousands; for they were disciples of the seed that fell into the earth for the sake of philanthropy, and which sprouted a multiform fruit of universal salvation. It should be noted that the tribe of Dan, because the Antichrist is to be born from it, is not counted with the rest; but in its place is that of Levi, which, being a priestly tribe of old, did not come into the numbering; and from the interpretation of the names, it is possible for one to adapt a concept to each of the tribes, B as is set forth in the near context; and he has placed Joseph instead of Ephraim his son. This mentioned number is suitable for them, as has been said, both because of the twelve ancient patriarchs of the Hebrews, and because of the divine apostles who were appointed in their stead as rulers over all the earth, as it is written; through whom the Jews who are in the dispersion of the earth will be saved at the end.
Chapter XX. Concerning the uncountable multitude of those from the nations clothed in white.
After these things I saw; and behold, C a great multitude, which no one could count, from every nation and peoples, and tribes, and languages; standing before the throne, and before the Lamb, clothed in white robes; and palms in their hands; and crying with a loud voice, and saying: Salvation to our God who sits upon the throne, and to the Lamb. These are those of whom David says: I will count them, and they shall be increased beyond the sand, those who once contended martyriously for Christ, and those who at the end D have struggled manfully from every tribe and language; and by the outpouring of their own blood for Christ, having whitened and being about to whiten the robes of their own deeds; and the characteristic branches of victory of the usefulA knowledge in their hands; and dancing around the divine throne of the sovereign rest, and like grateful servants, attributing the victory against the demons to the Giver.
And all the angels stood round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, Amen: blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.
Behold one church of angels and men. And those who formerly appeared terrifying to the men who were like angels, as we learned through Daniel, will then become fellow-ministers with men; whether they appear to them in their own bodies by reason of their limitation in a place, according to some of the saints; or, according to others, because they do not have the three-dimensional extension in length, breadth, and depth—which is proper to bodies—not appearing in their own nature, but fashioned and shaped as it pleases God. Standing, however, in the circle of the cherubim and the elders, they show through their station the greatness of the honor B by which those signified by the number of the elders are glorified. Through them all, thanksgiving shall be offered up to God for his God-befitting dispensations for our sakes toward the whole creation.
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest.
Through this questioning, the one who appeared stirs the blessed one to the examination of the things seen. And he, gratefully acknowledging his ignorance, is instructed by the one who appeared.
And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Blessed are those who, by temporal labors, enjoy eternal rest; and by suffering together with Christ, reign together with him, and serve him continuously. For "day and night" here denotes the ceaseless state. For there will be no night there; but one day, instead of the sensible sun, illuminated by the C intelligible Sun of righteousness. Perhaps by night is also understood the hidden and deep
A mysteries of knowledge; by day, things clear and easy to grasp. For the temple of this is every creature that is being renewed through the Spirit; but especially those who have kept the pledge of the Spirit safe and unquenched, in whom He has promised to dwell and walk.
VII, 16. *They shall hunger no more, neither thirst any more.* Rightly so. For they shall possess the heavenly bread and the water of life. *Neither shall the sun light on them, nor any heat.* They shall no longer be pained by temptations, which are signified by the sun and the heat, the time of struggles having passed.
VII, 17. *For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.* The phrase *shall feed them* signifies that those who are then pastured by Christ shall no longer fear the incursions of wolves, since the wolves will be sent into the unquenchable fire; but they shall be pastured at the pure and most clear fountains of divine understandings, B which are signified by water—the water that already characterized the abundant outpouring of the divine Spirit; for the Lord said concerning those who sincerely believe in Him, that *out of his belly shall flow rivers of living water*. Or, those saints, then being plenteously watered, shall be in gladness and exultation without end; the knowledge that is in part being done away, they shall attain unto perfect knowledge, and shall put off change together with corruption.
CAPUT XXI.
*Solution of the seventh seal, showing how the angelic powers offer the prayers of the saints to God as incense.*
VIII, 1, 2. *And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before C God; and to them were given seven trumpets.* This holy writer frequently employs the number seven, as it corresponds to this present age and to the sabbath and rest of the saints. Wherefore also here, upon the loosing of the seventh seal, the end of the earthly polity is signified; seven angels ministering to the scourges upon those men who had need of discipline or punishment. But the silence indicates both the angelic good order and reverence, and the fact that the time of the second coming is unknown.
The "half-hour" signifies a short span of time; during which, as the plagues are brought on and those things on earth are being finished, the kingdom of Christ will appear.
B VIII, 3. *And another angel came and stood at the altar, having a golden censer.* Even though the things shown to the saints are fashioned into forms and colors—whether it be an altar, or a censer, or something else—yet they are invisible and intellectual. Standing, therefore, at such an altar, the angel, holding the censer—that is, the vessel that receives the frankincense—offered the prayers of the saints to God as incense, by which they petitioned that, through the completion of the world, the punishment of the ungodly and lawless might be diminished in the world [to come], and that through His own presence He might distribute the rewards to those who had labored. And this is shown from what follows.
*And there was given to him much incense, that he should offer it with the prayers of all the saints upon the golden altar which is before the throne.* The golden altar is Christ, in whom every liturgical and holy power consists, and the sacrifices of the martyrs are brought; of which the altar shown to Moses on the mountain with the tabernacle was a type. The "incense" is the prayers of the saints, as being fragrant to God, as has been said. And "before the throne"—that is, before the highest [holy] powers—he says [this regarding Christ], because of the outpouring of the fiery divine love within them, and of pure wisdom and knowledge. This is signified by the interpretation of the names of the highest powers that come near to God.
VIII, 4. *And the smoke of the incense, of the prayers of the saints, ascended from the hand of the angel before God. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth.* The prayers of the saints, administered through the angel and accepted, and having filled the censer with the punitive fire, caused it to be poured out upon the earth; just as formerly it appeared to Ezekiel that fire taken from such a source, from one of the Cherubim, was given to the angels who were sent for the cutting off of the most ungodly inhabitants of Jerusalem. Each high priest holds the type of this angel, as a mediator between God and men, taking up the supplications of the former and bringing down the propitiation for the latter, and [judging] those…
who err, either by word or by more severe discipline. And there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. By all these things, the terrors that precede the consummation are characterized, just as they were known as symbols of the divine presence on Mount Sinai, striking everyone with fear and urging the more sensible toward repentance. The angels minister to these things, like compassionate physicians in imitation of Christ; by cauterizations and incisions, they heal those who are suffering from the most terrible disease of sin—or, at the very least, they lighten the coming punishment for the more slothful, if they bear it with any degree of gratitude. But as for us, who have been sealed with the precious name of Christ, who desire the glory of the saints, and who pray that through the painful things here we may escape the weight of future torments, may the philanthropic Lord discipline us so that He may not deliver us to the death of sin, as it is written, but mitigate for us the evil days of eternal relaxations, when a pit is dug for the inventor of sin, that dark and most profound place of Gehenna—so that, where the habitation of all those rejoicing is, being lodged with the saints, [we shall be] with the Savior Christ Himself, our God, to whom is due all doxology, honor, and adoration, together with the Father and the all-holy Spirit, now and ever, and unto the ages of the ages. Amen.
CAPUT XXII. SERMO VIII. Concerning the seven angels: from among whom, when the first sounds the trumpet, hail and fire and blood are brought upon the earth.
VIII, 7. And the first angel sounded: and there followed hail and fire mingled with blood, and it was cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.
These things have seemed to some to hint at the punishment of sinners in Gehenna, which is metaphorically described through sensible painful objects. We, however, believe that because not merely the third part of the total number of mankind will be punished in the future [age], but the greater part (for "broad," He says, "is the way that leadeth to destruction"), these things signify rather the plagues [that occur] before the consummation; and that the hail signifies that such scourges come from heaven according to a just judgment, while the fire, together with the blood, signifies the conflagrations and slaughters that are brought about daily by barbaric hands, by which, as we see, not less than a third part of the creatures on the earth...
B not only men, but also all the produce of the earth, is consumed. And the blessed Joel also, in saying that blood and fire and vapor of smoke shall come before the great day of the Lord, confirms our opinion regarding what has been set forth. And [this] according to the sensible realm is consumed; for war is not [only]—
CHAPTER XXIII. Regarding the second angel, and the destruction of those things that have life in the sea.
VIII, 8, 9. *And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.* C We think that it is signified by these things that the sea, together with those that live in it, will be conflagrated by a purgatorial fire after the resurrection, according to the opinion of some; and we consider this interpretation not improbable, unless the mention of the "third part" should appear inconsistent with our view; for, as has been said, those who are punished are more numerous than those who are being saved. However, interpreted allegorically, it is not unreasonable to say that the present life—metaphorically called the sea—undergoes these things, and that the third part of those in it is consumed by these plagues; for because of the abyss of divine judgments, [God] punishes some immediately, while for others He is longsuffering, [leading them] to conversion and repentance. We D consider the great mountain to be the devil, as it also seemed to some of the teachers, burning with the fire of his rage against us, and reserved for hell; and at the time of his permission, he will destroy the third part of the islands, ships, and swimming creatures in the sea, just as he did of old in the case of Job; for he is an enemy and an executor of the judgment according to divine justice. For whoever is overcome by anyone, of him he is also made a slave. And if spiritual death is brought upon those who in the sea of life blaspheme the Trinity through acts or words, there is nothing strange or alien to the purpose in this.
CHAPTER XXIV. Regarding the third angel, and the bitterness of the river waters.
VIII, 10, 11. *And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp; and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.* Some say that the bitterness denoted by the wormwood signifies the pain that is produced in sinners who are punished in hell; and those same sinners, because [of their] ends—
multitude of their sins, it is reasonable to call waters. A We believe that by these things those painful and bitter wounds are signified, which, at the time of which we spoke above, will be inflicted everywhere upon men constrained by sins. By the star, [we understand] either that these evils come from heaven, or that the devil himself is denoted; concerning whom Isaiah says: "How hast thou fallen from heaven, O Lucifer, who didst rise in the morning?" For the devil, while he inebriates men through the pleasures of the flesh, brings in a bitter and turbulent overturning, and is permitted, on account of this, to bring upon them there scourges filled with torments; not indeed upon all, but only upon the third part of mortals: this [happens] partly on account of the patience and long-suffering of God, which protects them, and partly because not everyone has despised or perfidiously denied the punishments which are prepared for them in the other world, who, because of their impatience, have brought upon themselves the cause of [spiritual] death. That many bitter things will befall those who are found alive around the consummation of the age—the precursors or rather the very prologues of which evils we have already experienced—the Lord himself foretold long ago. If, therefore, we do not wish to be judged by God, we must judge ourselves: "For if we judge ourselves," says the Apostle, "we should not be judged." It is fitting, therefore, that we repent, and receive with thanksgiving the wounds and sorrows inflicted by Him; just as we see men affected in body, provided they are not devoid of judgment, bear with an equal and patient mind the incisions and cauterizations which are applied by physicians for the desire of health; so that we, being healthy in soul, and bringing no fuel to foster the conflagration of the fire of hell, may avoid the condemnation of this world; and may reign happily with Christ for all eternity; to whom is due all glory, and honor, and adoration, and majesty, and magnificence, with the Father who is without beginning, and the most holy Spirit, now, and always, and unto the infinite ages of ages. Amen.
CHAPTER XXV. SERMON IX. On the fourth angel, and the obscuration of the luminaries.
C VII, 12. And the fourth angel sounded the trumpet; and the third part of the sun was struck, and the third part of the moon, and the third part of the stars; so that their third part was darkened, and the third part of the day did not shine, and of the night likewise. We believe these things also to be akin to those which are read in the prophet Joel concerning the sun and the moon, which it is certain were predicted long before the Lord’s sentence concerning the consummation of the age. But by the third part of the luminaries and stars, we think the third part of the span of day and night is signified; that we may learn from hence that neither then will God bring a punishment devoid of all mercy; for He will not suffer the wounded to be afflicted through the whole day and night, but only for a third, that is, for the D lesser part of the temporal interval: by that indulgence and relaxation of punishments...
silently provoking them to repentance. For who could endure the cup of divine wrath if it were offered pure, that is, unmingled with any clemency?
*IX, 1-3. And I heard one angel flying in the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth, by reason of the other voices of the three angels who are to sound the trumpet. Woe to the inhabitants of the earth.* By these things is shown the compassion and philanthropy of the divine angels; they pity in a God-imitating manner those who are being disciplined for their transgressions, and much more so those who do not even look toward repentance in the face of the scourges. To these, the "Woe" is most appropriate, as they dwell upon the earth and set their minds on earthly things, breathing out dust instead of the ointment poured out for us. For to those who have their citizenship in heaven, hardships become the occasion for imperishable crowns and prizes.
Chapter 26. On the fifth angel, the mystical locusts, and the varied form of the same.
*Et quintus angelus tuba cecinit: et vidi stellam de cœlo cecidisse in terram; et data est ei clavis putei abyssi, et aperuit puteum abyssi; et ascendit fumus putei, sicut fumus fornacis magnæ; et obscuratus est sol et aer de fumo putei; et de fumo exierunt locustæ in terram; et data est illis potestas, sicut habent potestatem scorpiones terræ: et præceptum est illis, ne læderent fenum terræ, neque omne viride, neque omnem arborem, nisi tantum homines, qui non habent signum Dei in frontibus suis: et datum est illis ne occiderent eos, sed ut cruciarentur mensibus quinque: et cruciatus eorum, ut cruciatus scorpii, cum perculit hominem.*
Some have said that the star which is said to have fallen from heaven to the earth—namely, to the valley of Josaphat, which alone of all will remain for the use of the universal judgment—is a divine angel appointed to inflict punishments. The pit of the abyss, they say, is Gehenna, and the smoke which continually exhales from it makes the sun and the air dark and, as it were, invisible to those who are addicted to eternal tortures. The locusts, moreover, are those worms of which the prophet says: *And their worm shall not die.* They further say that the locusts were commanded not to harm the earth or its grass, but only men, because those things will already have been freed from the destruction and corruption to which they are currently subjected for our sake. Finally, they suggest that the "five months" signifies that those handed over to the punishments of the lower world will be tormented more intensely for a short and predefined time; yet after that has elapsed, they will continue to be tormented more mildly, but for all eternity. As for me, I agree with them that the star is a divine angel; yet he is one who, by divine permission, leads up the wicked demons [to the abyss]—those whom Christ, having become man, bound, so that before the end of the age they might exercise their own...
properties and thus be consigned to punishments that will have no end. And by the smoke A is signified that darkness which arises from their wicked attempts and assaults; once these are displayed, authority is given to them to torment men.
The darkening of the sun and the air signifies the inner blindness of those men who enjoy their light, or their depraved disposition in adverse circumstances; for to those who are in pain, light is considered darkness. And [the fact that] the intellectual locusts smite men after the likeness of scorpions indicates that, at the end of wicked deeds, the soul-destroying death lies hidden; those who do not have their foreheads sealed with the divine seal sustain this, and not being illumined by the light of the life-giving cross through the Holy Spirit, they do not, according to the Despotic word, shine before men so that their light might be referred to the glory of the divine name.
As for the five months of their torment, we consider that it signifies either the brevity of the time—"for unless those days were shortened, all flesh would not be saved," according to the Despotic word—or a certain period of five [months] on account of the five senses through which sin creeps into men, or a time determined [as] known to God alone.
B IX, 6. *And in those days men shall seek death, and they shall not find it; and they shall desire to die, and death shall flee from them.*
"And men shall seek for death." By this, the greatness of the sufferings is indicated. For it is the manner of those who are in pain to call upon and desire death. But that it does not come to those who request it while living in torments, results from the hidden judgment of God; for He judges it useful and salutary for the human race that sin—which is the parent and procurer of the punishments—be rendered hateful to men by the bitterness and severity of the sufferings that are brought upon them.
IX, 7-9. *And the shapes of the locusts [were] like unto horses prepared for battle; and on their heads [as it were] crowns like gold; and their faces [were] as the faces of men. And they had hair as the hair of women: and their teeth were as [the teeth] of lions: and they had breastplates as iron breastplates.*
Through all these things, and those which will be added shortly, some assume that the aforementioned locusts are angels of divine punishment, symbolically C described by each of the things mentioned: either because of their fearsome and astounding nature, or because of their swiftness, or because of the fact that they bring upon the deserving the punishment of Gehenna. I myself think, however, that through these likenesses the wicked demons are rather to be understood,
who are prepared for the war against us. And they wear on their heads crowns having the appearance of gold, as if they were bearers of a victory won over us; which we, when we are defeated, think we are crowned for, by conquering base victory through pleasure. And by the hair of women, it signifies the pleasure-seeking nature of the demons, and that which is stimulating toward fornication; and by the teeth of lions, their murderous and venom-bearing character; and by the breastplates of iron, their hardness of heart. B
IX, 9-12. *And the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails. And their power was to hurt men five months. And they have a king over them, the angel of the abyss, whose name is in Hebrew Abaddon, but in Greek he has the name Apollyon.*
We believe that the sound of the wings of these intellectual locusts is compared to the sound of war chariots because of their being poised aloft and swift; for they wage war against us from on high, as the blessed David says. And the tails of theirs which are likened to scorpions hint at the ends of sins which beget psychic death; for sin, when it is perfected, produces death; through which the five-months' torment comes upon men; both because of the shortness of the time, when compared to the age to come, and because of the five senses as we have interpreted them, as it is written. Following this, it is fitting to understand their king to be the devil, who truly destroys those who obey him; against whom, in order that we may undertake an irreconcilable war, he threatens that the two woes following after these shall come.
CAPUT XXVII. Concerning the sixth angel and those angels who are loosened at the Euphrates.
IX, 13-16. *And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel who had the trumpet: Loose the four angels who are bound at the great river Euphrates. And the four angels were loosed, who were prepared for the hour, and day, and month, and year, for to slay the third part of men. And the number of the army of the horsemen was [ten] thousand [times ten] thousand. And I heard the number of them.* C D
Some say that these four angels are Michael, and Gabriel, and Uriel, and Raphael; who are bound to the joy of [original-script column: see facsimile]
A divine contemplation; but are to be loosed on the day of judgment with countless angels, for the condemnation of the ungodly, by whom the third part shall be destroyed. But I think that these also are most wicked demons, bound at the presence of Christ; whom, by divine command, at their coming forth from the supercelestial altar (of which that in the old tabernacle was an antitype), are loosed by a divine angel, so that they may trouble the nations, not only against Christians, but also against one another; so that the approved and faithful may become manifest, and appear worthy of greater rewards and of the habitations and storehouses above, like ripe wheat; while those who are like chaff, ungodly, and greatly sinful and impenitent, being justly punished here [by them], may meet with a milder condemnation at the judgment. And if they are bound at the Euphrates, it is nothing strange; for some were indeed [cast] into the abyss; others into the swine; others into other places, according to God's providence, condemned until a time, to be punished eternally after their complete war against men. Perhaps also [even] by the mention of the Euphrates, it is signified that Antichrist will come out of those parts. But there is no need to doubt concerning the multitude of the demons. For all the saints say that the air is filled with them. What the third part of those killed signifies, we have already said beforehand.
And how I saw the horses in the vision, and those who sat upon them, having breastplates of fire, and of hyacinth, and of brimstone: and the heads of the horses were as the heads of lions; and out of their mouths proceeded fire, and smoke, and brimstone. By these three plagues was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which proceeded out of their mouths. For the power of the horses is in their mouth, and in their tails: for their tails are like unto serpents, having heads; and in these they do hurt.
I think that by horses [with good reason] are meant either those men abandoned to lust and beastly, or those who are subject to and governed by the demons; and by the riders, those who have the lead over them. For it is the custom for them, not only to be servants to one another, but also to use wicked men as instruments for the plotting against their fellow men. And we think that the breastplates of fire and hyacinth and brimstone are significant of the airy nature of the wicked spirits, and of their burning energy; and that the heads of lions signify their murderous and bestial [nature]; and that the fire going forth with smoke and brimstone from their mouth, by which the third part of men is threatened to be killed, signifies either the sins that inflame the fruits of the heart through their [own] poisonous attacks and suggestions; or that they have heads, and do harm with them, from the hands of the barbarians.
and [the shedding of blood] by divine permission; through which, as we see, no less than the third part of mankind has been destroyed. A Well does he say [that their tails are] like serpents, having heads; for the ends of diabolical sowings are venomous sin and [the soul's] death.
B IX, 20, 21. *And the rest of the men who were not killed in these plagues, did not repent of the works of their hands, so that they should not worship demons, and the idols of gold, and silver, and bronze, and stone, and wood, which can neither see, nor hear, nor walk: and they did not repent of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.*
This also hangs from what preceded. For having said above that a third part of mankind was killed by these three plagues, and having inserted something in between, he adds: *And the rest of the men*, as many as were deemed worthy of mercy, and, having not yet suffered these things, remained unrepentant, not having renounced [idolatry, nor murders, nor] their fornications, and their thefts, and their sorceries, [they will be subject to the same]. By these things it is signified that [the wrath is being] brought upon the whole world. For a varied error rages among the nations that do not recognize the truth; among some who worship idols; among others, the creation instead of the Creator; and among those who confess that they know God, but by their deeds deny Him; and who put on the outward form of godliness, but reject its power. And those who serve Mammon through greed, the [divine] Apostle accuses of idolatry, saying: *And covetousness, which is idolatry.*
Would that we, proving by our deeds the sincerity and genuineness of our faith in God, might not become disobedient to that fearful voice which [thus says]: *Amen, amen I say to you, I do not know you;* [and the rest:] *Depart from me, [you] workers of iniquity.* And [rather] to hear the blessed and desirable one: *Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.* D By the grace [and love for mankind] and the mercies of Christ our God, who voluntarily endured the cross for us; with whom to the Father, together with the holy [and life-giving] Spirit, be glory, now and always, and to the ages of ages. Amen.
virtuous deeds of ours, but by the fire of the divine judgement, according to the words of the Apostle: *For the fire shall try every man's work of what sort it is.* A Since this fire, then, consumes not the substance, but the rust of sins, it is called "fire" by a trope. For just as the fire that cleanses gold does not destroy the gold, but consumes the dross, so the fire of judgement, while it dissolves the connection between the soul and the sin, does not consume the soul itself. For the souls of those who suffer punishment are not annihilated, but are purified, as the Lord also says: *Everyone shall be salted with fire.* Since then the fire of the Lord is a fire that consumes the dross of sin, it is not unreasonable that the prophet should liken the diabolical suggestions to the tails of serpents, since it is through these that poisonous sin and death of the soul are introduced. B
IX, 20, 21. *And the rest of the men who were not killed by these plagues, yet repented not of the works of their hands, that they should not worship demons, and idols of gold, and silver, and brass, and stone, and wood; which can neither see, nor hear, nor walk: neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.*
42. These things cohere with the preceding: for since he had said a little before that those three plagues had consumed a third part of men, C and had inserted some things in the meantime, he now introduces the rest of the men, who were spared, precisely those on whom the forementioned plagues had not been inflicted, or who, because they had repented not, nor abandoned the idolatry, murders, and fornications, and thefts to which they had accustomed themselves, remained unrepentant; and thus they were to undergo the same or even more grievous calamities. Through these things, the universal disaster is signified, which the divine wrath has brought upon the world, which has long been oppressed by sin. For many and varied is the error that revels among those who have not known the truth; of these, some worship idols, D others observe the creature instead of the Creator, and others in some other way. And although there are some who do not deny that they know God, yet in their deeds they deny Him. Among these there are others who, content with the external shell of piety, care nothing for its virtue. Others serve the demon of avarice: to whom the divine Apostle imputes the stain of idolatry. For he says: *And covetousness, which is the service of idols.* May the Lord grant that we demonstrate by works the sincere and genuine faith in God, so that we may not be pronounced unworthy when we hear that fearful voice which says: *Amen amen I say to you, I know you not* and the rest. But may we, as is desired by the blessed,
Chapter XXVIII. Sermon III. Regarding the angel enveloped in a cloud and rainbow, and announcing the consummation.
*Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.* For His grace and clemency and mercy, which sustains us of His own accord because of this, is of Christ our God and our Lord: with whom, to the Father, together with the Holy and life-giving Spirit, be glory, now and ever, and to the ages of ages. Amen.A to store up. For Daniel also was once taught that such words were sealed and blocked. X, 5, 6. And the angel whom I saw standing upon the sea and upon the land, lifted up his right hand to heaven; and swore by Him who lives to the ages of the ages, who created heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it, that time shall be no longer. And the angel swore by the living God. For God, having nothing greater by which to swear, is accustomed to swear by Himself; but angels, being created things, swear by the Creator, confirming what is said by them because of our unbelief. And he swears that there is to be no more time, either in the future age, in which there is no time measured by the sun, but eternal life surpassing chronological count; or that there shall be no long time after the six voices of the angel, for the prophesied things to be fulfilled. Wherefore he adds: "But in the days of the voice of the seventh angel, when he is about to sound the trumpet, the mystery of God, which He proclaimed to His own servants the prophets, shall be finished." For by these things I think he signifies that after the passing of the six ages, in the days of the seventh age—signified by the seventh trumpet—those things which were spoken by the holy prophets shall come to pass at the end. And the "good news" is their fulfillment, because of the rest prepared for the saints.
Chapter XXIX. How the Evangelist received the little book from the angel
X, 9. I heard a voice from heaven speaking with me again, and saying: "Go, take the little book which is open in the hand of the angel who stands upon the sea and upon the land." And here again, another angelic power, superior, appearing to the evangelist, commands him to receive, through the book, the knowledge of the things which were prophesied. And he went to the angel, saying to him: "Give me the little book." And he says to me: "Take it, and eat it up; and it shall make your belly bitter, but in your mouth it shall be sweet as honey." "It shall be sweet as honey"—the knowledge of things to come, he says, is sweet to you; but it will make your belly bitter, that is to say, your heart, which is capable of receiving rational nourishment, through sympathy for those receiving the heaven-sent scourges according to the divine judgment. It is understoodA also in another way: since he was holy, he had not tasted the experience of evil deeds; but by swallowing the book, which contained the deeds of workers of iniquity, he is taught that what was sweet at the beginning of sin becomes bitter after the deed, by reason of the retribution.
And I took the little book from the hand of the angel, and ate it. And it was in my mouth sweet as honey: and when I had eaten it, my belly was embittered.
The book appeared sweet at the beginning because of the joyous things it treated, but grievous and laborious at the end because of the plagues with which it threatened; just as sin too is sweet to the taste, but results in a bitter end, nor is it easy to digest. Since the saints are merciful and accustomed to sympathize with the wretched, just as they rejoice with those who rejoice, so they weep and mourn with those who weep. [As the divine Apostle says.]
And he said to me: Thou must prophesy again before peoples, and nations, and tongues, and many kings.
By these words, one of two things is suggested: either that the things shown to the Evangelist by the divine Apocalypse have not yet met their end, nor will they do so immediately, but that blessed man must announce to his readers the things to come, partly through the Gospel that he wrote, and partly through this present book, even until the end of the age; or that the holy Apostle has surely not yet tasted death, but will come at the consummation of the age to halt and restrain the onrush of the impostures of Antichrist.
XI, 1, 2. And there was given me a reed like unto a rod: and it was said to me: Arise, and measure the temple of God, and the altar, and them that adore therein. But the court which is without the temple, cast out, and measure it not: because it is given unto the nations; and the holy city shall they tread under foot forty-two months. B
By this reed it is shown that all things which are seen in heaven, even if such things lack sense and reason among us—as are the altar, the throne, and many other things of that kind—are spiritual. For how could the reed which is written to have been given to the Evangelist say, "Arise, and measure the temple of God," as the context sounds, unless it had been endowed with mind and reason? But if anyone says that he received the reed from the same angel and heard this voice, "Arise, and measure this temple," we say that by the reed a certain measure of knowledge is signified, such as was consonant with the quality of the recipient; a measure such as is attained by those who are known by God and by the divine angels on account of their holy works. For the Lord knows who are His, according to the utterance of Scripture. Note, however, that there are not wanting those who understand the Old Testament by the temple of God, and the outer court by the New, C
A on account of the countless multitude of those who attain to salvation therein. They also say that the forty-two months signify the shortness of the time during which the mysteries of the New Testament shall prevail, from the first coming of Christ unto the second. But we think that by the temple of the living God [is meant] the Church, in which we offer rational sacrifices to God; and by the outer court, the synagogue of the nations and of the unbelieving Jews; inasmuch as, because of the impiety by which it is held bound, it is unworthy to be measured by the angel. For the Lord knows who are His, as was said just now; while He who knows all things else is said to be ignorant of the iniquitous and the transgressors, because He does not approve of their deeds. That the holy city, whether you understand by it the new Jerusalem or the Catholic Church, is said in this place to be trodden underfoot by the nations for forty-two months, indicates, if I am not mistaken, that the faithful and approved men will suffer great persecution during the three years and a half in which the Antichrist will rage.
CHAPTER XXX. De Enocho et Elia.
XI, 3, 4. Et dabo duobus testibus meis; et prophetabunt diebus mille ducentis sexaginta, amicti saccis. Hi sunt duæ olivæ, et duo candelabra, in conspectu Domini terræ stantia. By these witnesses many of the learned have understood Enoch and Elias; who, towards the end of the age, are destined to receive from God a space of three years and a half; that is, the time which is composed of the number of twelve hundred and sixty days, in which to prophesy and preach. C They shall be clothed in sackcloth, to show forth the sorrow and mourning which shall be felt for those who, at that time, shall be found to have been led astray into the error of the Antichrist. These two are typified in Zechariah under the form of two olive trees and as many lampstands; perhaps because they shall suggest the fuel for the light of knowledge through the oil of good works that are pleasing to God, and shall exist as vehicles of truth.
XI, 5, 6. Et si quis voluerit eis nocere, ignis exiet de ore ipsorum, et devorabit inimicos eorum: et si quis voluerit illos lædere, sic oportet eum occidi. Hi habent potestatem claudendi cælum, ne pluat diebus prophetiæ ipsorum: et potestatem habent super aquas, convertendi eas in sanguinem, et percutere terram omni plaga, quotiescunque voluerint. O the immense goodness of God! D who immediately brings a healing medicine to the inflicted wound, and applies a saving antidote to the injected poison. For since the Antichrist shall be, in all lying signs and wonders, the prince of all poisoners and the leader of all sorcerers, being perfectly imbued with every deceit and energy of the devil; God, the best and greatest, will arm those holy ones with the power of true signs and miracles, that by the showing forth of the truth they may unmask the lie, and by the manifestation of the light they may put to flight the darkness...
A of his teaching, and by means of pedagogical scourges, such as drought, fire, the mutation of the elements, and similar things, they may restrain the deceiver, while suffering nothing from him or any other until the end of their own prophecy. And when they have finished their testimony, the beast that rises from the abyss shall make war with them, and shall overcome them, and kill them; and their dead bodies shall lie B in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. For after they have made their testimony—he says—regarding the avoidance of the deception, the beast—that is, the Antichrist, who proceeds from the dark and subterranean places of the earth, in which the devil has been condemned—shall slay them by divine permission, and shall leave their bodies unburied in that very Jerusalem, namely the old and overturned one, in which our Lord also suffered; in this, as it seems, he will establish his kingdom in imitation of David, whose son Christ, our true God, was born according to the flesh, in order that by this means he may assure them that he is the Christ, fulfilling, as it were, the prophetic saying which declares: "I will raise up the tabernacle of David that is fallen, and will build again the things that were destroyed of it"; which the Jews, being deceived, construe as referring to his advent.
XI, 9, 10. And they look from the people and kindred, and tongues and nations, at their dead bodies three days and a half; and their dead bodies shall not suffer to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and C shall send gifts one to another; because these two prophets tormented them that dwelt upon the earth.
And they look from the people and kindred and tongues. Those who have once—he says—been taken captive by the lying prodigies of the Antichrist, and have indelibly inscribed his God-hated name upon their hearts, whether they be from the Jews or from the nations, will not permit the holy bodies to be buried; but at the removal of the scourges, which they were suffering for their conversion, they will rejoice, not considering that whom the Lord loves, He chastens, and scourges every son whom He receives; and that with bit and bridle He restrains those who do not draw near to Him, so that even if by necessity they might turn back to the straight path from which, being deceived, they had strayed. But we ought to pray, saying thus to the Lord: "It is good for me that Thou hast humbled me, that I may learn Thy justifications." Turn us, O God of our salvation; D and avert Thy wrath from us; that Thou mayest not enter into judgment with Thy servants.
from us; that Thou mayest not enter into judgment with Thy servants." For being judged by Thee, O gentle Master, we are instructed, so that we may not be condemned with the world, but through light lashes may escape eternal punishment; for Thou art rich in mercies, O Christ our God. And to Thee is due all thanksgiving, glory, honor, and adoration, together with the Father and the life-giving Spirit, now and ever, and unto the ages of ages. Amen.
Caput XXXI, Sermo XIV. How those two prophets of God, having been slain by the Antichrist, shall rise again.
A "And after the three days and a half, the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon those who saw them. And I heard a great voice from heaven saying to them: Come up hither. And they ascended into heaven in a cloud." They shall rise again, he says, having been dead for as many days as the years of their prophecy, namely three and a half, and they shall ascend into heaven in the Lordly vehicle, the cloud, becoming a cause of fear and amazement to those who saw them. "And they saw them, their enemies. And in that hour there was a great earthquake, and the tenth part of the city fell; and there were killed in the earthquake names of men, seven thousand." Perhaps these things will happen in a sensible way B then; but we believe the earthquake signifies the change of things that are shaken to the stable and firm. And the tenth part of the city falling [signifies] the fall of impiety, not being brought to its senses by the rapture of those men, as though the rest would be saved. For the seven thousand who are destroyed seem to signify those who have grown stiff in the hebdomadal time of the present life, and who do not await the eighth day of the resurrection; whom it is necessary to be killed by the second death in Gehenna, that is, eternal punishment. Or perhaps there will be seven thousand who from among the Jews will be persuaded by the Antichrist. "And the rest were afraid, and gave glory to the God of heaven. The second woe is past; and behold the third woe will come quickly." With the infidels being lashed, and the martyrs of Christ being glorified, those who are worthy of salvation, he says, give glory to God. After the two woes, he says, the third comes, through the seventh trumpet.
B
CHAPTER XXXII. On the seventh trumpet, and the saints who praise God for the coming judgment.
XI, 15-18. *And the seventh angel sounded; and there were great voices in heaven, saying: The kingdom of this world is become our Lord’s and his Christ’s; and he shall reign for ever and ever. And the four and twenty elders, who sat before God on their seats, fell upon their faces, and worshipped God, saying: We give thee thanks, O Lord God almighty, who art, and who wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry.* Here again he teaches that the holy angels and those who have lived an angelic life send up thanksgiving to God, because, although he possessed the kingdom from the beginning as God, he deigned to receive it for our sake as man; and toward the unbelieving nations, who were angered at this as if it were a recent, strange, and new teaching, he remained long-suffering, but in the end brought upon them judgment. Wherefore he says: *And thy wrath is come, and the time of the dead.*
*And thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and to them that fear thy name, both small and great; and shouldst destroy them who have corrupted the earth.* By the "time of the dead," he signifies the time of the resurrection of the dead, in which, to each in appropriate measure, the wages shall be given. And by "the prophets, and the saints, and those who fear God," it is reasonable to understand the three orders—of those bringing forth fruit a hundredfold, sixtyfold, and thirtyfold—where the apostles beyond dispute will obtain their first lot and the establishment upon twelve thrones. By "small and great," we think are meant either the lesser saints and those who are more excellent than them, or perhaps we think he calls the sinners "small" as being outcasts, and the just "great."
CHAPTER XXXIII. On the former persecutions of the Church, and those under the Antichrist.
XI, 19. *And the temple of God was opened in heaven; and there was seen the ark of his testament in his temple; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.* Through the opening of heaven and the sight of the ark, the revelation of the goods prepared for the saints is signified; which all are hidden in Christ, in whom, according to the Apostle, all the fulness of the Godhead dwells bodily; then, however, they will be revealed, when to the lawless and impious, terrifying voices and lightnings and thunderings D
A and hail, pouring upon them the torments of Gehenna, occur during the earthquake of the transformation of present things. And a great sign appeared in heaven, a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. Some have interpreted "the woman clothed with the sun" as the all-holy Theotokos throughout, supposing that she underwent the things which follow before her divine childbearing was known. But the great Methodius referred it to the holy Church, considering the things told of her to be discordant with the Lord’s birth, because our Lord had been born long before. It is good, moreover, to remember the very words of the blessed Methodius, who speaks thus in the book called *Symposium*, in the person of the virgin Procle: "The woman clothed with the sun is the Church. What for us is a garment, this is for her light; what for us is gold or transparent stones, this for her are the stars, and indeed stars better and more manifest. She has stepped onto the moon. I think by the moon is figuratively signified the faith of those who are cleansed from corruption by the washing; for the moist essence depends on the moon, and she labors and regenerates the psychic into spiritual beings, and forms them into the likeness and image of Christ." And again he says: "It is not fitting to think that it is Christ Himself who is being born; for long ago, before the Apocalypse of B John, the mystery of the incarnation of the divine Word had been completed; but John prophesies about things present and things to come." And after other things: "So it is necessary to confess that it is the Church that labors and brings forth those who are redeemed, as the Spirit says in Isaiah: *Before she who is in labor gave birth, she escaped, and brought forth a male child*. Whom did she escape? Was it not the dragon, so that the intellectual Sion might bring forth the male people?" And following: "So that in each one Christ is born intellectually. And for this reason the Church swaddles and labors until Christ be formed in us, born, so that each one, by partaking of Christ, becomes a Christ. The Church, therefore, is clothed with the Sun of righteousness, Christ. For she holds the legal light of the night-shining moon, and the worldly life which changes like the moon, under her feet. And she wears on her head the crown of apostolic dogmas and virtues." And the same author says that by the moon, on which the moist essence depends, the baptism is signified, which is called the sea C figuratively; for those being regenerated it is salvific, but for the demons it is destructive. D
A *And being with child, she cried out, travailing and in pain to be delivered.* We say that the Church travails over each of those being regenerated through water and the Spirit, until Christ is formed in them, as the divine Apostle says, for those who fall away from the true light, Christ, are miscarriages, and they suffer that death which B through unbelief accompanies life.
*And there appeared another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and on his heads seven diadems.* (XII, 2) *And there appeared another sign in heaven.* We think that the "heaven" here is to be understood as the atmosphere; and the "red dragon," as the serpent that was fashioned to be played with by the angels of God, as it is written in Job. He calls him "red," either because he is given to murder and blood, or because of the fiery nature of the angelic substance, even if he has fallen away from the angels. And "seven heads" are his seven most wicked powers, which are opposed to spiritual activities; or [they are] the seven spirits which Christ in the Gospels said take up residence in the man who has his heart swept and void of good thoughts and deeds. C Or [they are] the seven iniquities, which Solomon says exist in the heart of the enemy, who through hypocrisy makes himself a suppliant to those whom he has cleverly brought over to his side. The "ten horns" denote either the transgressions that stand in opposition to the ten legal commandments, or the divisions of the kingdom, which bring delight to him, as he finds joy in factions. And "seven diadems" are upon his heads, because those who conquer demonic energies carry away the crowns of victory from the very place where they had won the victory through labors and sweat. Concerning these, the blessed Methodius also writes as follows verbatim: "The great red dragon, the seven-headed one, which drags the third part of the stars, which stood in wait so that it might devour the child of the one travailing, is the devil." And after a few words: "But he is deceived and fails of his prey, as those who are regenerated are snatched up on high." D And a little later again: "The third part of the stars are called those who err regarding the number of the holy Trinity. But the desert, into which she goes and is nourished, is the Church, which is a desert of evils and barren of corruption. And the thousands, he says, contain the perfect and full number multiplied in hundreds." And he continues, saying concerning his crowns: "But she who fought against the devil and previously mortified the seven heads, becomes master of the seven crowns of virtue."
*And his tail drew the third part of the stars of heaven; and did cast them to the earth.* (XII, 4) *And his tail drew the third part of the stars.* We think two things are signified by this: either his former fall from heaven, by which he dragged down the angels who rebelled together with him through the final impulse of envy [to the earth]; (for the first of all movements of the mind was pride); or, after the head
has been crushed, [it signifies] the shaking of his tail. For this drags down those who are unstable in mind from heavenly contemplation and conversation, down to earthly things—men who are metaphorically termed "stars" because of the splendor they have drawn from [holy] baptism. For thus did the prophet Daniel prophesy concerning Antiochus, because he was to be a type of the future coming of the Antichrist.
B XII, 4. *And the dragon stood before the woman who was about to give birth, so that when she had borne, he might devour her child.*
*And the dragon stood before the woman.* For the apostate is always armed against the Church, striving eagerly to make those who are regenerated therein from time to time his own food; or rather, through the Church he persecutes Christ himself, as being her head, since he claims for himself those things which belong to the faithful. Therefore, he said, "Saul, Saul, why do you persecute me?" (Acts IX, 4).
XII, 5. *And she brought forth a male child, who is to rule all nations with a rod of iron.*
*And she brought forth a male child.* The Church continuously begets Christ through those who are baptized, insofar as He is formed in them until the completion of their spiritual maturity, according to the Apostle. A male child is the people of the Church, not made effeminate by pleasures, through whom Christ our God has already ruled the nations with the hands of the powerful Romans, which were as strong as iron. He will rule them also after the resurrection from the dead, establishing as judges those who are strong in faith like iron, against the fragile and weak vessels of the nations, who because of unbelief did not contain the mystical [and] new wine.
*And her child was snatched up to God and to his throne.*
*And her child was snatched up to God.* The saints are snatched up even here in midst of temptations, so that they might not be overwhelmed by hardships that exceed their strength; and they will likewise be snatched up [also at that time] in the clouds to meet the Lord in the air; and they will be with God and his throne, [that is to say,] they will be with the highest angelic powers.
C XII, 6. *And the woman fled into the desert, where she has a place prepared by [God], that they may feed her there for one thousand two hundred and sixty days.*
*And the woman fled into the desert.* When, he says, the devil who is working in the Antichrist arrays himself through him against the Church, its elect and most prominent members, despising civil tumults and worldly pleasures, will flee into a desert [that is] free from all evil and a way of life abounding in every virtue, according to the great Methodius; and there they will escape the assaults of the demons and wicked men who are warring against them. It is also likely that the physical desert will preserve those who are in the mountains, caves, and crevices of the earth, because of the [Antichrist's] scheming against them, just as it preserved the martyrs of old. And...
for three years and a half—the time signified by the one thousand two hundred and sixty days—the apostasy will hold sway. From this may the great Arbiter of the contest, who does not permit anyone to be tempted beyond what they are able to bear, deliver us, and grant us a steadfast resolve, unbroken by the opposing enticements. A That having lawfully struggled against the principalities of darkness and the powers, we may be adorned with the crown of righteousness and receive the prizes of victory; for to Him who triumphs over the strong ones of the air through the weak, belongs the victory and the power, together with the Father and the life-giving Spirit, [now and always, and] forever and ever. Amen.
CAPUT XXXIV. SERMO XII. On the war of the angels and demons, and on the fall of Satan.
B XII, 7, 8. And there was a great war in heaven; Michael and his angels fought with the dragon. And the dragon fought, and his angels; and they prevailed not, neither was there place found any more for them in heaven.
These things can be fitted both to the first fall of the devil, by which he was cast out from the angelic order because of pride and envy, and to his second ruin, by which he was broken and cast down through the Lord’s Cross; when, as the Lord says, the prince of this world was judged and cast out of his ancient tyranny. C For when the divine angels, together with their commander Michael, could no longer bear his pride and arrogance, it is probable that they cast him out of their own association and fellowship first; just as Ezekiel says that he was cast out from the midst of the cherubim and the fiery stones—that is, the angelic orders—because iniquities were found in him. And at the time of [Christ's] coming, the angels who ministered to Him after the temptation again spurned him as a disgraced slave. Note, however, that it has seemed good to the Fathers that, after the creation of the sensible world, he was cast down because of pride and envy, having been entrusted first with the authority over the air, D as the Apostle says. And Papias also says this verbatim: "To some of them, namely, the divine angels of old, he gave authority over the administration of the earth; and he commanded them to rule well." And he continues: "But it happened that they did not bring their order to a good end."
XII, 9. And the great dragon was cast out, the old serpent, who is called the devil and Satan, who
A seduces the whole world, was cast into the earth, and his angels [were cast out with him.] And the great dragon was cast into the earth. — With good reason; for heaven could not endure a worldly mindset, since darkness has no fellowship with light. But the fact that it is written with the article, "the Satan," does not mean he is someone different from the devil, even if it is placed in a hyperbaton; for example, "the devil who is also Satan." Rather, he is called by two names: the one, because of his slandering the virtues and the lovers of these, and slandering God himself to men (just as he depicted him to Adam as a jealous one); the other, as being an adversary both to the Master and to his servants.
One must know that the fall of the devil after the cross was not local, as it was in the case of the first fall of the angelic order, but it consists of the nullification of his works, as he himself confessed to the [great] Anthony, showing that the prophetic word was fulfilled in him: "The swords of the enemy have failed forever." His fall, therefore, is the invalidation of his wicked schemes, after having been [completely] cast out of the heavens and his own authority, as has been said. It has been said by the blessed Justin the [philosopher and] martyr that after the coming of [the] Christ and the sentence against him into Gehenna, the devil became especially blasphemous, even though he had not formerly blasphemed God with such shamelessness. Therefore, it is aptly said concerning him: "His heart is hardened like a stone," B because of the relentlessness of his wickedness. But if the expectation of punishment made him more wicked, how will he, or his workers, when being punished in Gehenna, be washed clean of the filth of sin through the burning? And if they do not attain this, how will they have an end to their punishment, according to the foolish [heretics]?
XII, 10-12. And I heard a loud voice in heaven saying: Now is come the salvation and strength and kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast down, who accused them before our God day and night. — "Because the accuser of our brethren is cast down." The accusation and the slander against men has, as has been said, called him "the devil," which is what that word signifies. The angels rejoice at his ejection, for there is no portion for the faithful with the infidel. "And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto death. Therefore rejoice, O heavens, and ye that dwell in them. Woe to the earth and to the sea, because the devil has come down unto you having great wrath, knowing that he has but a short time. And they overcame him by the blood of the Lamb." And, he says, although the saints were severely [tested] by all,
A and were accused and slandered by him, just as Job was, before all men who are persuaded by him, nevertheless they overcame him by the sufferings endured for Christ. It is surely reasonable that the powers above should rejoice at his fall, and grieve at his treachery toward those who have clung to earthly things. "Woe to those who inhabit the earth and the sea" — that is, to those who do not have their citizenship in heaven, but have their mind fixed on the earth; for many of those who live on the earth overcome the enemy and will overcome him, even though he is more angered now against those who struggle vigorously, because of the nearness of his own punishment. Hence, it is necessary that those who set their minds on worldly things, and are tossed by the sea of this life, should here be considered wretched.
CAPUT XXXV. That the dragon does not cease persecuting the Church.
13, 14. *And when the dragon saw that he had been cast into the earth, he pursued the woman who gave birth to the male child. And to the woman were given two wings of the great eagle, that she might fly [into the wilderness] into her place; that she might be nourished there for a time, and times, and half a time, from the face of the serpent.*
When, he says, the devil, having wrestled with Christ after His baptism, was defeated, and having armed himself against the holy apostles was put to shame—seeing them finding life through death—and was condemned to crawl on the earth like a serpent and eat the earth (that is, the thoughts of those who live for the earth), then he began again to pursue the Church, which B has brought forth and continues to bring forth the male child—the people of God, unsoftened by pleasures. But from the beginning there was given to her love towards God and neighbor, [and] the protecting providence of Him who was crucified for our sake, and the two Testaments, by which are signified the wings of the eagle; so that by these, lifted up on high, she might fly into the wilderness and be nourished with the life of true virtue; always indeed, but most of all during the presence of the Antichrist, who is written in many places to hold power during the aforementioned time of three years and a half. In which time, those who hide themselves in the sensible wilderness, in mountains and caves, will sometimes flee him.
*And the serpent cast out of his mouth after the woman water as a river, that he might make her caught away by the river. And the earth helped the woman; and the earth opened her mouth, and swallowed up the river which the dragon cast out of his mouth.*
*And the serpent cast out of his mouth after the woman water as a river.* — While the Church, he says, was fleeing into inaccessible [and un- C
- A approachable places,] namely by his command, he pours out water like a river. This means that a multitude of godless men, or of wicked demons, or of varied temptations, will go forth against her, so that he may enslave her. But the earth, *he says, helped her*, either by the length of the road, or by the aridity and dryness of the places, checking the impulses of the wicked, and swallowing up for this reason the river sent from the temptations; or [it helped her] by the humility of the saints, who [habitually] say: *I am earth and ashes*, thus nullifying all the snares of the devil, even as was said to the divine Anthony. Regarding the attack of the deceiver, being poured out from his mouth. B XIII, 1; XII, 17. *And the dragon was wroth with the woman, and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus.* *And the dragon went to make war with the remnant.* — [He speaks] of the outstanding teachers of the Church and those who despise earthly things, who are being transferred to the hardship of the desert; if Antichrist fails [to capture these], he will, he says, wage war against those who are militating for Christ in the world, so that just as [the dust] makes the slipperiness of oil rough by [Iphraim] the occupations of life, he might make these easily captured and trample them. But many even of these, because they have genuinely loved Christ, will conquer him.
CAPUT XXXVI. Concerning the beast which had ten horns and seven heads.
*And I stood upon the sand of the sea, and I saw a beast rise up out of the sea, having ten horns and seven heads, and upon his horns ten crowns, and upon his heads the name of blasphemy.* Some have understood this beast to be a certain secondary power of Satan, ruling over the rest of the demons; but the one that comes up from the earth after it, they take to be Antichrist. To the saints, however, Methodius and Hippolytus and others, this present beast has been interpreted as Antichrist himself, emerging from the turbulent and wave-tossed sea of this life. The ten horns together with the crowns, and the seven heads, signify the union of the devil toward him (for these things which are present in him have been interpreted above), and the division of the earthly kingdom into ten at the end times, and the heptadic kingdom corresponding to this world, measured by seven days and divided into seven successions, as will be said in what follows. According to which the one acting within it, Satan, is called the prince of this world. The name of blasphemy upon his heads [signifies] those who are his shield-bearers.
A For this one from the beginning did not cease to blaspheme Christ, until the proclamation of the great [and most pious] Constantine. After whom, Julian and Valens became blasphemers against Christ.
*And the beast which I saw was like a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion.* B By the leopard, the kingdom of the Greeks is signified; by the bear, that of the Persians; and by the lion, the kingdom of the Babylonians—all of whom the Antichrist will master, as he will come as a king of the Romans and will abolish their sovereignty, when he sees the earthen toes of the feet, by which the weak and fragile division of the kingdom into ten is indicated.
*And the dragon gave him his power [and his throne], and great authority.* C The dragon will give, namely Satan, the spiritual dragon, all authority to the Antichrist in signs and wonders of falsehood, for the ruin of those who are unsteady.
*And I saw one of his heads as if slain unto death; and his deadly wound was healed.* By the head as if slain, he says that either one of his princes was killed, and by the Antichrist himself—via sorcery—it appeared to be resurrected deceptively, just as Simon Magus had done [but] was rebuked by the leader of the apostles, Peter; or [he signifies] the Roman empire undergoing a slaughter of a sort through that division, appearing to have been healed [once] monarchical [rule was restored, as] in the image of Augustus Caesar.
*And all the world wondered after the beast; and they worshipped the dragon, because he gave the authority to the beast; [and they worshipped the beast,] saying, Who is like the beast? and who is able to make war with him?* D The wonder [appearing in deception] regarding the Antichrist will have its reference to the devil who works in him. For through him the dragon will be worshipped; and through him, it will appear to those who have the eyes of their mind scorched that he is raising the dead and performing signs.
*And there was given unto him a mouth speaking great things and blasphemies; and there was given unto him authority to act for forty-two months. And he opened his mouth in blasphemy toward God, to blaspheme his name, and his tabernacle, and those who dwell in heaven.* The expression "forty-two months" signifies that by divine permission he will have the authority for three and a half years for both blasphemy against God and the affliction of the saints. The tabernacle of God, and the dwelling of the Word [of God] in the flesh, or...
the affliction of the saints. The tabernacle of God, and the dwelling of the Word [of God] in the flesh, that is, the incarnation; and his rest in the saints—against all of which [as well as against the holy angels] he will turn B his blasphemies. [And it was given to him to make war with the saints and to overcome them,] and authority was given to him over every tribe and people and tongue and nation. And all who dwell on the earth will worship him, whose names are not written in the book of life of the Lamb who was slain from the foundation of the world. — And authority was given to him over every tribe and tongue. — He will use his evil power, he says, against every tribe and tongue; but he will prevail only over those whose names are not written in the book of life. If any man has an ear, let him hear. If any man leads into captivity, he shall go into captivity; if any man kills with the sword, he must be killed with the sword. This is the patience and the faith of the saints. If any man leads into captivity, he shall go into captivity. — Everyone, he says, shall receive what is due for his deeds; those who are ready to harm their neighbors will be taken captive by the devil, and will suffer the death of the soul by the satanic sword; becoming slaves to him by whom they were defeated in their works, as the great James says. But those who have sincere faith and immovable patience in tribulations C will not be erased from the book of life. May the all-merciful God declare us to be their companions, accounting the sufferings of the present time as nothing compared to the glory that is to be revealed to the saints, and [may we] walk bravely along the narrow path, so that, having found at its end the glory [and rest] and spaciousness in the age to come, we may reign with Christ; to whom, with the Father and the Holy Spirit, is due all thanksgiving and worship, [now and ever,] and to the ages of ages. Amen.
CHAPTER XXXVII. SERMON XIII. Concerning the False Prophet.
And I saw another beast rising out of the earth; and it had two horns like a Lamb, and it spoke as a dragon. — Some say that this beast is the Antichrist, while it has seemed to others that it is Satan, and that its two horns signify the Antichrist and the false prophet. But since it is acknowledged that the false prophet also comes in his own person, we do not think it absurd that by the dragon, Satan is meant; and by the D beast coming up from the sea, the Antichrist; and by the present one, according to the opinion of the blessed Irenaeus, the false prophet is to be understood, rising up from the earth—that is, from a worldly and base way of life—and having horns like a Lamb, because he cloaks his murderous intent under the guise of an innocent sheep, and because of his...
of the holy ones. For the dwelling of God is also that in the flesh of the Word, that is, the incarnation; and the rest in the holy ones, against whom all the blasphemy of those who dwelt in the earth and of the holy angels will also be turned. B
And authority was given to it to make war with the holy ones, and to conquer them; and authority was given to it over every tribe, and people, and tongue, and nation: and all who dwelt upon the earth will worship him, whose names are not written in the book of life of the Lamb who was slain from the foundation of the world.
Against every tribe, he says, and tongue, and people, he will abuse his wicked power. But he will only obtain victory over those whose names are not written in the book of life. B
If anyone has an ear, let him hear. If anyone leads into captivity, he will go into captivity: if anyone kills with the sword, he must be killed with the sword. Here is the patience and the faith of the holy ones.
Every person, he says, will receive the rewards of his own deeds. Therefore, if those who are ready and prompt to harm their neighbor are abducted as captives by the devil (according to the great James), made bondsmen to him whom they serve for evil works, they will suffer eternal death from the sword of Satan. But those who maintain a sincere and firm faith in adverse circumstances will never be blotted out of the book of life. Of whom God declares us to be partners, judging the afflictions of the present time to be altogether unworthy to be compared with the future glory which is to be revealed to the holy ones; and walking bravely along the narrow way, we find at last in the future age glory C and rest, and a fullness of place, and in Christ we reign in eternity: to whom with the Father is due all thanksgiving, and worship, with the Holy Spirit, now and always, and unto the ages of ages. Amen.
CHAPTER XXXVII. SERMON XIII. Concerning the Pseudoprophet.
And I saw another beast ascending from the earth; and it had two horns like a Lamb, and it spoke as a dragon.
There are some who understand this beast as the Antichrist; others prefer that it signifies a person and the devils. But because it signifies both Antichrist and the pseudoprophet: for the pseudoprophet is a person, we do not consider it irrational that the dragon signifies Satan; D but the beast that ascends from the sea, the Antichrist; and the beast that ascends from the earth, according to the opinion of the blessed Irenæus, is to be understood as the pseudoprophet, being a man who emerges from the earth, that is, of earthly conversation [and life], appearing suddenly in the midst: and having two horns like the Lamb, whereby he hides the slaughterous nature of a wolf beneath a sheep's skin, [and] perhaps because at the beginning he will show some form of piety; concerning which Irenæus writes thus: Concerning the satellite, whom he also calls the pseudoprophet, he says he spoke like a dragon. Added to this, moreover, is the power of signs and wonders given to him, that he might act before the Antichrist, preparing for him the way of destruction. And we say that the healing of the wound of the beast is the union, appearing to take place for a little while, of the once divided kingdom; or the restoration for a short time, through the Antichrist, of the tyranny of Satan that had been destroyed; or the deceitful resurrection of someone belonging to him who had died. But he says this beast speaks like the dragon; for it will perform and speak entirely the things of the devil, the author of all evil. A B C D
B or upon their foreheads, and that no one might be able to buy or sell, unless he had the mark, the name of the beast, or the number of his name.
"That the image of the beast should speak." It has been told many times that idols—through charms, by means of images and carved statues, and through trees and waters, and also through Apollonius and certain others—spoke by demons; I believe they may even speak through the corpses of the dead, just as Simon Magus showed the Romans a corpse moving in the presence of the great Peter. Although the Apostle exposed the deception, demonstrating through the means by which he himself raised the dead how those who are truly dead are resurrected, it is not, therefore, unlikely that the lieutenant of the Antichrist, working through the power of demons, will fashion an image for the beast, show it speaking [in deception], and prepare to have those who do not worship it destroyed. He will also strive to impose the mark of the deadly name of the apostate and deceiver upon everyone: upon the right hands, so that he may cut off the activity of [right and] good works; and upon the foreheads, so that he may teach the deceived to be brazen in their error and darkness. But those who have their faces marked with the divine light will not receive it. He will also endeavor to spread the calculation of the beast everywhere, in both purchases and business dealings, so that those who do not accept this may have a violent death inflicted upon them by the deprivation of necessities.
CHAPTER XXXVIII. On the small name of the Antichrist.
"Here is wisdom. Let him who has understanding calculate the number of the beast; for it is the number of a man. And its number is six hundred and sixty-six." The accuracy of the calculation, as with the other things written about him, time and experience will reveal to those who are sober. For if it were necessary, as some teachers say, for such a name to be clearly known, he who saw it would have revealed it. But divine grace did not see fit for the name of the destroyer to be written in the holy book. As an exercise, however, there are many names to be found, according to the blessed Hippolytus and others, which contain this number—both nominal and proper; proper, for example, such as Lampetis, Teitan (from "to stretch," according to Hippolytus, Lateinos, likewise with a diphthong), or Benedictus, which is interpreted as "blessed" or "praiseworthy," perhaps in imitation of the truly blessed Christ our God. Appellative names include: "wicked leader," "truly harmful," "long-time envier," "unjust lamb." By these, from those who oppose his deception, he will be called, setting his own glory in shame.
CHAPTER XXXIX. Of the Lamb and the hundred and forty-four thousand.
XIV, 1. *And I beheld, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his name, and his Father's name written in their foreheads.*
That the Lamb seen here is Christ is beyond controversy. He stands, however, not upon the mount of the old city, but of the new, that of the living God. Now, the hundred forty and four thousand signify the prolific and multiform grace of the apostolic seed; as that which, by every single twelve-thousandth—that is, the perfect fruit of faith in those who are saved—doth render (that fruit). Or, certainly, these thousands signify the virgins of the New Testament, according to both the inner and the outer man; for among the ancients, the excellence of virginity was but little received. Wherefore, one must conclude that these thousands are distinct from those former ones mentioned earlier, who were counted by name from the twelve tribes of Israel, since to those the title of virginity was not attributed. The foreheads of all these, moreover, are seen signed with the light of the divine countenance, through which they appear venerable and fearful to the exterminating angels.
XIV, 2, 3. *And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps; and they sang as it were a new song before the throne, and before the four beasts, and the elders.*
The voice of many waters and the sound of thunder and of harpers signify the clarity of the hymns and praises which the saints pour forth, and the sweetness and harmony of their ode and song; for these, like the strings of a lyre aptly composed, resound far and wide through the universal Church and the assembly of the firstborn written in heaven. For indeed, what the harmonious consonance of the lyre is, that is the agreement of the saints and their mutual conspiracy; to which the mortification of the carnal sense and the compression of bodily lusts paves the way. But as for the music of which there is mention here, no one could learn or sing it except those whom the cultivation of virginity adorned. For the measure of knowledge is commensurated with the measure of chaste conversation and integrity; just as the manifestation of secrets is wont to be attained by servants according to the magnitude of the familiarity that subsists between them and their masters; or according to the rationale of the benevolence with which the masters are affected toward them.
XIV, 3-5. *And no man could learn the song, but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.*
We believe, however, that these, after the aforementioned twenty-four elders, excel all the rest, both on account of their virginity and their innocence in tongue and hand, having acquired after the advent of Christ a virtuous radiance. Through this they are taught the new song, which is unknown to the many, not only in the present life, but also in the age to come. For although the perfection of knowledge shall come then, with the partial knowledge being done away, according to the divine Apostle, there shall yet be a manifestation of the divine mysteries proportional to the way of life of the saints here. For there are many mansions with the Father, and star differs from star in glory, just as there are also many differences in punishments. From these may the Lord of all deliver us, and count us among the saved by reason of His own goodness, looking not to the multitude of our sins, but to His own mercies, for the sake of which He descended from heaven to earth and poured out His precious blood for us, in order that, washing away our stains and spots, He might present us pure to the Father; to whom, as the A Leader of our life and salvation, together with the all-holy Spirit, glory, power, and honor are due, now and always, and unto the ages of ages. Amen.
CHAPTER XL. SERMON XIV. On the angel announcing the approaching judgment.
XIV, 6, 7. Et vidi alium angelum volantem per medium coeli, habentem Evangelium aeternum, ut evangelizaret sedentibus super terram, et super omnem gentem et tribum, et linguam et populum, dicentem magna voce: Timete Deum, et date illi honorem; quia venit hora judicii ejus: et adorate eum qui fecit coelum et terram, et mare et fontes aquarum.
"Medium coeli" wondersoully signifies the sublime, B and that the angel who has appeared is heavenly, sent from above to lift men from the earth through his own mediation in a godlike manner, so that the body of the Church may be united to Christ our Head. And it calls it the "eternal Gospel," because it was preordained by God from eternity. It says this: that we are to fear God, but not to tremble at the Antichrist, who cannot kill the soul together with the body; but rather [we are] to courageously oppose him, as he will rule only for a short time, owing to the nearness of the judgment and the retribution for what each has lived.
Chapter XLI. Concerning the Angel who announces the ruin of Babylon.
[XIV, 8. Et alius angelus secundus secutus est, dicens: ]
XIV, 8. And another angel followed, saying: Babylon, that great city, is fallen, is fallen, which made all nations drink of the wine of the wrath of her fornication.
De Angelo qui Babylonis ruinam annuntiat.By the name Babylon, he appropriately designates the confusion and worldly turmoil of this world; and he foretells that it is soon to fall, that is, to be extinguished. By the "wine of the wrath of her fornication," he designates not only the frenzy of idolatry and the alienation of the mind, but also the drunkenness and madness born of every sin, by which, according to the word of the Psalmist, all who commit fornication away from God are destroyed. Such a Babylon will collapse completely and be rooted out when, after the workers of iniquity have been cast into the eternal fire, that Jerusalem which is above shall be openly revealed.
Chapter 42. On the third angel who gravely warns the faithful not to accept the Antichrist.
BXIV, 9, 10. Et tertius angelus secutus est illos, dicens voce magna: Si quis adoraverit bestiam et imaginem ejus, et acceperit characterem in fronte sua, aut in manu sua; et hic bibet de vino iræ Dei, quod mistum est mero in calice iræ ipsius; et cruciabitur igne et sulphure in conspectu angelorum sanctorum, et ante conspectum Agni.
If anyone, he says, submits to the Antichrist, who has turned into a beast, and follows the impious manner of life that imitates him, and either by word or deed proclaims him to be God (for this is what is signified by the character given on the forehead and the hand), he himself will share with him in the drinking of the cup of divine wrath—a cup pure and unmixed with divine mercy, because of the justice of the judgment—but mixed with various punishments, because of the manifold and varied nature of the evil which was self-chosen. C It is well called the "wine of wrath," this torture, for it is the consequence of that wine of impiety, which intoxicates those who drink it: for by those things through which one sins, by those very things he is also punished.
XIV, 11. Et fumus tormenti eorum ascendit in sæcula sæculorum.
By the smoke of the torment, one must understand either the burning breath which those who are tormented emit from below with groans, or the smoke which the fire itself sends forth—the fire which punishes those who have fallen into it. It is said to ascend for ages of ages so that we may learn that the punishment of sinners is endless, just as the delight of the just. D And they have no rest day or night, those who worship the beast and his image, and if anyone receives the mark of his name.
A *And they have no rest day and night.* He says day and night, not as if the state of the coming age were measured by the sun, in which he predicts that the ungodly shall have no rest; but either in deference to the custom of the present time, which is reckoned by nights and days; or by "day," the life of the saints is understood, and by "night," the torment of the profane: which those shall obtain who, by their diabolical deeds and the blasphemies against Christ which they perform, portray the image of the apostate beast, and engrave its name—that dishonorable thing—upon their own hearts as if it were honorable.
*Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus Christ.* The ungodly, he says, shall be tormented continuously in the world to come; but the saints, meanwhile, demonstrate the endurance of patience, in a time that flows swiftly by, keeping the divine commandments and keeping their faith in Christ inviolate.
*And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.* The voice from heaven does not declare all the dead blessed, but those who die in the Lord—those who have died to the world and carry about the mortification of Jesus in their body, and participate in the sufferings of Christ. For to them, strictly speaking, the departure from the body is a rest from labors; while the following of their works is the procuring of unfading crowns and prizes of glory; the rewards far exceeding the struggles which the soldiers of Christ our God have contended against the invisible powers. C For the sufferings of the present time are not worthy to be compared with the glory that shall be revealed to those who are pleasing to God, as the Apostle says; and desiring this ourselves, we must unceasingly pray to God, saying: "Incline our hearts, O Lord, unto thy testimonies; turn away our eyes from all vanity; and enter not into judgment with thy servants, for in thy sight shall no man living be justified; but visit us with thy rich mercies, for thine is the power, and the kingdom, and the might, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen."
CAPUT XLIII. SERMO XV.
*How he who sits on the cloud shall with his sickle complete the harvest of that which grows from the earth.**And I looked, and behold a white cloud, and upon the cloud one sitting like unto the Son of man, D having on his head a golden crown, and in his hand a sharp sickle...*
[Rev. XIV, 14]. By the cloud, we may understand a sensible one, of the sort that received our Lord Jesus Christ from the eyes of the apostles, or certainly some angelic power: for these are by their own nature pure, and lofty like clouds. For that saying of the Psalmist is known: *He ascended upon the Cherubim, and flew* [Ps. XVII, 11]. By him, therefore, who was seen sitting upon the cloud and bearing the likeness of a man, we reckon that Christ is indicated. The crown placed upon his head signifies his kingly rule, and that he is Lord of all things, both visible and invisible. Furthermore, it is added that this crown was made of gold, because this material is held in high esteem among us for its brilliant luster and exceptional value. Finally, the sickle which he held in his hand is a symbol of the consummation: for the Lord himself also designates the consummation of the age by the harvest. B XIV, 15, 16. *And another angel went out of the temple, crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle, and reap; because the hour is come to reap; for the harvest of the earth is dried. And he that sat on the cloud thrust in his sickle upon the earth, and the earth was reaped.* This voice and cry of the angel signifies periphrastically the common prayers of the angelic powers and the common desire of all the saints. For all of them yearn to see the honor and glory of the righteous, and the excision of sin and of the iniquitous; so that things flux and subject to motion may finally cease, and that things stable and fixed and consistent may succeed them and reveal themselves. For when he cries that the time of the consummation is near and that the harvest is ripe, he indicates that the time of the consummation is present; when, clearly, the ripe grain and the seed of piety, multiplied thirty, sixty, and a hundredfold, will be deemed worthy to be brought in C seasonable time into the heavenly barn.
CHAPTER XLIV. De angelo amaritudinis vitem vindemiante.
*And another angel went out of the temple which is in heaven, having also himself a sharp sickle.* [Rev. XIV, 17]. Although Christ the Lord is called the *Angel of the great counsel* of the Father, this angel of the present passage is shown to be one of the ministerial powers by what follows; inasmuch as he goes out from the temple that exists in heaven, instructed with a sharp sickle, and makes a vintage of men who are notably impious. D XIV, 18. *And another angel went out from the altar, who had power over fire: and cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle, and gather the clusters of the vineyard of the earth; for her grapes are fully ripe.* From this place, as from several others as well, we learn that God has set angelic powers to administer the things created by him: one indeed over the waters,
another over the fire, and another over some other part of the universe. B We infer, therefore, that this angel, because he was set over the fire, was one of those charged with the office of punishing. For this reason, he also commands in a loud voice the other one who possessed the sharp sickle to harvest the clusters of the vine of the earth; by which are characterized the impious and lawless who fill the cup of the wrath of the Lord, rendering in place of wine of gladness for the good Husbandman, the venom of serpents and the poison of asps.
XIV, 19. *And the angel cast his sharp sickle into the earth, and harvested the vine of the earth, and cast it into the great winepress of the wrath of God.* C The winepress of God is none other than the place of punishment prepared for the devil and his angels; it is called "great," however, on account of the multitude of those being tormented in it. For the gate is wide and the way is spacious that leads to destruction, and many are they who enter through it.
XIV, 20. *And the winepress was trodden outside the city; and blood came out of the winepress, even unto the bridles of the horses, for a thousand and six hundred stadia.* D [Outside the city of the just, this winepress shall be trodden; for it is not right that the rod of the sinners should ever approach this lot. For as their life and customs were disparate, so too they ought not to share in dwelling and station with one another. Furthermore, by the blood which is poured out from the culprits as they are trampled in the winepress, is signified the just and incorruptible judgment of God. Now the blood of the grape is wine; but a cup full of pure wine is brought forth on account of the divine wrath; through which suffering, the torture that is about to receive those who deserve it shall reach even to the bridles of the horses (that is, of those wanton men); and deservedly so, as they recognized no bridle while they lived in the pleasures of the flesh, nor did they ever strive to apply one. It is further added that the blood flowed to a thousand and six hundred stadia, to designate the consummated wickedness of those men, and the magnitude of the punishment; for the number of a thousand is most perfect and consummate among all. We know that in the six hundredth year of Noah, sin was submerged by water. And mention is made of the number six; because they insulted with their wicked pursuits the creation that was fashioned in the space of six days. Finally, the number of six days, in which the world was established, is a symbol of operation.] Thus the place of punishment is situated outside the heavenly city of Jerusalem, as are also those who have been adjudged to it. Furthermore, the statement that their blood reached up to the bridles of the horses and spread itself to a thousand and six hundred stadia would seem to pertain to intimating the prolixity and gravity of the punishments which are to be inflicted by the angels set over the torments. For indeed, the Holy Scripture somewhere designates these by the name of horses; for it aims at nothing else when it says: *You shall mount upon your horses*
A and the Song of Songs: *I have likened thee to my mare among the chariots of Pharaoh*. However, it is possible for this to be understood in another way: since these horses, being lustful and given to pleasures, have become so, they will be caught by their sufferings, or rather restrained by punishments, up to the bridles, because they did not know the bridle of temperance while in their pleasures. And by the 1,600 stadia, we are taught of that great chasm which separates the righteous from the wicked; by reason of the perfection in wickedness and the abomination in their deeds: for the decade of the hundreds declares the magnitude of their malice, while the hexad of these same hundreds declares the diligent labor expended upon sin, due to the abuse of the creation formed in the space of six days, and because in the six hundredth year of Noah the whole earth was submerged by water.
Chapter 45. On the seven angels who inflict seven plagues upon men before the end of the age, and on the sea of glass.
BXV, 1. *Et vidi aliud signum in cœlo magnum et mirabile; angelos septem habentes plagas septem novissimas; quoniam in illis consummata est ira Dei.* Everywhere the Evangelist adopts the number seven. He teaches that through seven angels and as many plagues, the iniquities which are rashly perpetrated in this present world within the number of seven days will be restrained and checked; and after these have been inflicted, the future life and glory of the saints, signified by the glassy sea, will begin.
XV, 2. *Et vidi tanquam mare vitreum mistum igne, et eos qui vicerunt bestiam et imaginem ejus, et characterem ejus, et numerum nominis ejus, stantes super mare vitreum, habentes citharas Dei.* We judge that the glassy sea signifies the multitude of those who are saved, and the purity of their future rest, and the splendor of the saints themselves, who, adorned with the rays of virtue, shone like the sun. But as for that sea being said to have fire mingled with it, it can be referred to that apostolic saying: *Every man's work, of what sort it is, the fire shall try* [1 Cor. 3:13]; even if, meanwhile, that fire is of such a nature that it does not harm in any way those who are pure and of sincere faith and life: for its force is divided, without any confusion, into differing powers and operations, according to the oracular word of the prophet, so that the power to burn, which it has obtained, is attributed to the sinners, whereas what is born to illuminate is granted to the righteous, as the great Basil understood. And it is likely that by the fire, the divine knowledge and the grace of the life-giving Spirit is also meant.
For God appeared to Moses in fire; and in the form of tongues of fire, the Holy Spirit descended upon the apostles. By the harps, he signifies the mortification of the members, and a life lived harmoniously in accordance with the virtues, struck by the plectrum of the divine Spirit.
XV, 3, 4. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying: Great and marvelous are your works, O Lord God Almighty; just and true are your ways, O King of the nations. Who will not fear you, O Lord, and glorify your name? For you alone are holy; because all nations shall come and worship before you; for your righteous judgments have been made manifest. A Through the song of Moses, we learn of the hymn-singing offered to God by those justified under the law, before the grace of the Gospel; but through the song of the Lamb, we learn of the ceaseless hymn-singing and thanksgiving of those who lived holily after the coming of Christ, for the benefits and graces that have come upon our race through him; because he has called all nations to their own recognition through the wondrous apostles.
XV, 5, 6. And after these things I saw, and behold, the temple of the tabernacle of testimony in heaven was opened; and there came out the seven angels having the seven plagues out of the temple, clothed in pure, bright linen, and having their breasts girded with golden belts. By the tabernacle here, he refers to that which is in the heavens, after the likeness of which God ordered Moses to set up the tabernacle below. B He says that the angels will go out from this temple clothed in clean linen—or "pure stone," as some of the copies have—because of the purity of their nature, their nearness to Christ the corner-stone, and the brightness of their virtues. And they are girded about the breasts with gold, because of the power, purity, and preciousness of their nature, and their lack of hindrance in their ministries.
XV, 7. And one of the four living creatures gave to the seven angels seven golden bowls, full of the wrath of God, who lives for ever and ever. The fact that the seven angels receive the seven golden bowls filled with the wrath of the Lord from the four living creatures, as is also mentioned in the prophet Ezekiel, signifies—according to C the great Dionysius—that the knowledge of things to be done is always being transmitted in heaven from the first to the second.
XV, 8. And the temple was filled with smoke from the glory of God, and from his power.
A By the smoke we learn of the terrible and astounding—and punitive—nature of the divine wrath, with which we are taught the temple is filled, and that it proceeds against those who are worthy of it at the time of judgment; and even before that, against those who obey the Antichrist and perform the works of apostasy. B And this is shown in what follows. For he says: *And no one was able to enter into the temple, until the seven plagues of the angels were finished.* From thence we conjecture that the saints will not attain the rest of the Jerusalem above, nor the sacred ministry and repose in the temple of God, until the divine indignation against the wicked has been dispensed. For it must be finished, he says, the plagues through which the wages of sin are paid to those who deserve them. Only when those have met the sentence of condemnation they chose, will the saints be granted the habitation of the metropolis above. And as for the seven plagues, whoever adapts each of them to those found alive at the end of the age will not, I think, miss the mark of what is fitting. For since God is philanthropic, to the end that the punishments which are endless in the world to come might be diminished, He will allow in this present life that those who deserve it be afflicted with punitive scourges through the prophets Enoch and Elijah, and through the sufferings that occur from wars, for a moderate expiation of their sins. But let us pray to be chastened paternally by the Lord, and not scourged punishably in anger; for, as it is written, *there is no health in our flesh because of the face of thy wrath*; so that, having washed away our garments soiled by sins with tears of repentance, and arrayed like a bridegroom, we may enter into the indissoluble bridal chamber of the joy of Christ our God; to whom is due all glory, honor, and worship, together with the Father and the Holy Spirit, now and always, and to the ages of the ages. Amen.
CHAPTER XLVI. SERMON XVI.
On how, the first vial having been poured out, an ulcer comes upon those who have apostatized.XVI, 1, 2. *And I heard a great voice from the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth. And the first angel went and poured out his vial upon the earth; and there was a sore and evil ulcer upon the men who had the mark of the beast, and who worshipped his image.* The vial here, just like the cup, is taken to mean a punitive power; upon its being poured out by the angel, he says that a malignant ulcer will come to be, signifying the pain and torment which, pulsing in the heart like pus, takes root in the hearts of the apostates when they are scourged by divinely-inflicted plagues. D
A And the temple was filled with smoke from the glory of God, and from his power.
And indeed, the Holy Spirit came upon the apostles in the form of tongues of fire. By the harps, he signifies the mortification of the members, and the melodic life in the harmony of the virtues, played by the plectrum of the Holy Spirit. B And in fire God was seen by Moses: and they were singing the song of Moses, the servant of God, and the song of the Lamb, saying: "Great and marvelous are thy works, O Lord God the Almighty; just and true are thy ways, O King of the nations. Who will not fear, O Lord, and glorify thy name? For thou alone art holy; for all the nations will come and worship before thee; for thy righteous judgments have been manifested." And by singing the song of Moses, on the one hand, we learn of the hymn of praise offered to God by those justified in the Law before grace; but by the song of the Lamb, C of the unceasing hymn of praise and thanksgiving for the benefits and graces that have come upon our race through Him, by those living piously after the manifestation of Christ; because He has called all the nations to the knowledge of Himself through the divine apostles.
And after these things I saw, and the temple of the tabernacle of the testimony was opened in heaven; and the seven angels who have the seven plagues came out, D clothed in clean and bright linen, and girded around their chests with golden belts. Here he calls that which is in the heavens a tabernacle; according to the likeness of which God commanded Moses to set up the tabernacle below. He says that the angels will go out from this temple clothed in clean linen—or, as some copies have it, in clean stone—on account of the purity of their nature, and their closeness to the cornerstone Christ, and the brilliance of their virtues. And they are girded with gold around their chests on account of the strength, purity, and preciousness of their nature, and because they are unhindered in their ministries. And one of the four living creatures gave to the seven angels seven golden bowls, full of the anger of God who lives for the ages of the ages. The fact that the seven angels received from the four living creatures the seven golden bowls filled with the anger of the Lord, as even in Ezekiel he says, signifies—according to the great Dionysius—that the knowledge of what is to be done is always poured down from the first to the second in the heavens. And the temple was filled with smoke from the glory of God, and from his power.
A And it is probable that they are also physically wounded, as a refutation of the weakness of the Antichrist, who has seduced them, and as a test of the soul’s inclination towards the wiles of the deceiver [and the Antichrist] and [his] arrows.
CHAPTER XLVII. Concerning the second plague, which is put upon those who dwell in the sea.
XVI, 3. And the second angel poured out his vial into the sea; and it became blood as of a dead man: and every living soul died in the sea.
It is not a great or difficult thing for the divine power, in order to refute the weakness of the Pseudo-Christ and the fickleness of those who are led astray by him, through the holy prophets Enoch and Elijah to change the sea—making it as blood, that is, as of a dead man, and B to bring about ruin in it—just as he did long ago in Egypt through Moses. This he did to refute the hardness of Pharaoh, and to show his own power, so that the unbelieving might be terrified and converted; and so that those who are already unshakeable might fear, seeing creation battling against those who have offended him, in the wars that shall take place at his coming. This also signifies that the slaughter of Gog and Magog—who will move across the parts of the earth toward one another—and the slaughter of the kings who obey him, will be so widespread, and the carnage will occur in so many places, that the sea will be polluted with the blood of those fighting at sea, and the rivers will be mixed with the blood of those who have died nearby.
CHAPTER XLVIII. That the rivers are changed into blood by the third vial.
XVI, 4-6. And the third angel poured out his vial into the rivers and fountains of waters; and they became blood. And I heard the angel of the waters saying: Thou art just, O Lord, who art, and who wast, the holy, because thou hast judged these things: for they have shed the blood of saints and prophets, and thou hast given them blood to drink: for they are worthy.
From this it is again confirmed that, as was stated above, C angels are in charge of the elements. For indeed, one of them comes forward from this place, he who had been set over the waters, praising God by this name, because he has carried out a just punishment upon the transgressors; for he who has defiled his hands with the blood of the saints, he has been given blood to drink. It is shown by this that at that time, when the Antichrist is raging, those who have turned to the divine prophets to receive their preaching, and who justify the killing of them by the hard-hearted, become partners in their slaughter by their intent; just as the Lord told the Jews that those who build the tombs of the prophets consent to their slaying.
XVI, 7. And I heard one from the altar saying: Yea, O Lord God Almighty, true and just are thy judgments.
And I heard one from the altar. The altar sometimes signifies Christ, as in him and through him the rational holocausts and living sacrifices are offered to the Father, which we have been taught by the Apostle to offer; and sometimes it signifies the angelic powers, D as they are the ones who conduct our prayers and our spiritual holocausts upwards. We have heard that they are sent into service for the sake of those who are to inherit salvation. Therefore, he says that the voice was brought forth from this liturgical altar, justifying the judgments of God, which surpass all mind and reason. Since, then, we have been taught by the evangelical words that the intellectual powers rejoice and celebrate at the salvation of those who return from repentance, but grieve at their turning away from the straight path, and give thanks to God for the punishment of those who transgress the divine commandments—so that they might make a partial fulfillment of their debts through such torments—let us strive to cause joy and exultation for them by our return. Let us consider that a divine angel follows each one of us, suggesting to us by an ineffable reason the things that must be done, as a mind invisibly conversing with our own mind, and rejoicing when he is heeded, but grieving in a God-imitating way when he is ignored, as we have known from soul-benefiting stories. For it is said that a man who was defiled by many sins, when entering into the church, was seen to be followed from afar by a sorrowful angel; but when he was pricked [unto repentance], and had promised to the Lord of mercy the change of his soul toward the better and the renunciation of his former life, and as he was leaving [the man] from there, the angel went ahead [of him] bright and rejoicing; while the evil demon followed far behind, confounded; [even if he had rejoiced before the man’s God-pleasing awareness]. May our deified manner of life become a matter of sadness for the demons, but of joy for the angels; so that, together with them, celebrating in a voice of exultation and confession, we may give thanks to Christ our God for the victory over the wicked powers; with whom, to the Father, [and] to the Holy Spirit, [glory is due, now and always, and] unto the ages of ages. Amen.
CHAPTER XLIX. SERMON XVII. How men are scorched by the fourth plague.
XVI, 8, 9. *And the fourth angel poured out his bowl upon the sun; and it was given unto him to scorch men with fire: and men were scorched with great heat; and they blasphemed the name of God which hath the power over these plagues: and they repented not to give him glory.*
It is possible that men at that time will be scorched by the perceptible heat of the sun, the merciful God curbing the jaws of those who do not approach Him with a bit and bridle, that they might look toward repentance; even if those who have fallen into the depths of evils will not be led toward conversion, but will be swept away by their wicked resolve into blasphemy. Perhaps also, through the sun, the course of the day is hinted at, signifying that in the burning heat of all temptations, those worthy of the lashes are scorched, so that by the application of painful things, they may learn to hate the mother of these things, which is sin. But foolish men, instead of acknowledging their own failings, will sharpen their tongues against God; as it is possible to see even now, many who, in deep distress over the unspeakable evils surrounding us from barbarian hands, blame the divine goodness, because it has reserved such great afflictions for our generation.
CHAPTER L. How the kingdom of the beast is darkened by the fifth plague.
XVI, 10, 11. *And the fifth angel poured out his bowl upon the throne of the beast; and his kingdom was darkened; and they gnawed their tongues for pain, and they blasphemed the God of heaven because of their pains and their sores; and they repented not of their works.*
The pouring of the bowl upon the throne of the beast signifies that such wrath is to be poured out upon the kingdom of the Antichrist, and is shown to be darkened, inasmuch as it is bereft of the Sun of righteousness. The gnawing of their tongues denotes the excess of pain by which those who have been led astray by him will be seized, being scourged by divinely inflicted wounds; so that, having learned that he whom they glorified as God is a deceiver, they might cease from their error. But they will not even then turn toward repentance, but [rather] toward blasphemy. [And if these, in the application of the lashes, will turn toward blasphemy,] as will those dwelling in the surrounding
regions, being struck by the hail weighing a talent, they will suffer this [entirely, as we shall explain with God's help when we reach that place]. And even the wicked demons, through human bodies which they use as instruments, being scourged by the saints, do not refrain from blaspheming those who scourge them. We must consider what we ought to think regarding the impious [who are] being punished in the gehenna of fire; whether they are by this means A entirely ceasing from their innate malice even in their very thought, or whether they are merely restrained from bringing their evil schemes into action, just as evildoers are thrown into prisons, and refrain from plotting against others by necessity, not by choice. For I, when I hear of eternal punishment, cannot disbelieve the One who has decreed it; but knowing His readiness toward compassion and goodness, I conjecture that He would by no means threaten or bring upon those who deserve it an unending condemnation, if He saw those already condemned repenting and hating the wickedness which they had loved by their own choice. For it is not by necessity, [but] willingly, that they are punished for it. For if, in the case of Pharaoh, though He knew that he was softened B by the lashes, but after the removal [of these] he was again hardened, He nevertheless deemed him worthy of mercy and released him from the lashes when entreated by Moses; how much more so for these, if He were to know them putting off their filth by the fire, according to the image of gold, which some in this argument have taken as an example. But in the case of gold, because it is inanimate, the filth is naturally attached; but to rational beings it is joined by choice, or rather, it is born from them. Therefore, those who make the *goodness* of God and His foreknowledge and power a barrier against eternal punishment should also join justice to these; since it is [a power] that distributes to each according to their worth; and they will in no way see this as an overthrowing of the divine sentence. But if they [also] wish, let them accuse the kings on earth C as well, so that they may be at least consistent with themselves; for they know beforehand that not all who wrestle, box, run, and compete in horse racing will be victorious, but one and only one from each of these will be crowned; yet they open the stadium to all for the contest. For what the stadium is to those who compete, this the entrance into this life is to all [men]. For to be born or not to be born is not in our power; but to struggle and conquer the wicked demons, and to attain the eternal goods, is in our power. But those who have been defeated will necessarily repent and mourn in vain, being punished eternally; for there will be no one in Hades [D] praising [God], according to the Psalmic text, since no longer will the help of the [holy] Spirit be present to the condemned. For they will be cut in two, as the Lord says, being divided from the life-giving Spirit whom they have dishonored. And we think that the previously mentioned opinion alludes to the Psalmic saying: "For the Lord will not leave the rod of sinners upon the lot of the righteous, so that not..."
the righteous may not extend their hands into iniquity." For the life of the righteous and theirs are incompatible; not only because of the incompatibility and incongruity of their lives, according to how each has served the Lord, but also because of the stability and firmness of the good, neither does their will become irritated toward sin by the admixture of the worse, nor does it diminish their joy by any weakness of the flesh or fear of change, but it inherits immutability according to God. And these things have been said up to this point, while the discourse runs on toward other matters which it promised; but now let us attend to what follows. A
CAPUT LI. How the way of the Euphrates is opened for the kings from the east by the sixth vial.
"And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared." It is likely that the river Euphrates, by divine permission, will become shallow and offer a convenient passage to the kings of the heathens for mutual slaughter and the destruction of the rest of mankind; whom we believe to be stirred up from the Scythian regions, from the mention of Gog and Magog, according to what is reported later in the Apocalypse. B It is also probable that the Antichrist, emerging from the eastern parts of the Persian land, where the tribe of Dan is—whence also he is said to descend from the root of the Hebrews—together with other kings or magnates bearing the royal name, will cross the Euphrates, bringing upon men either bodily or spiritual death: upon some, on account of their faith and endurance; upon others, on account of their cowardice and laxity. "And I saw three unclean spirits like unto frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet." By seeing three unclean spirits come out of the three, it is shown in personal terms that the devil is mentioned as the dragon, the Antichrist as the beast, and the false prophet as another C distinct from these. From them, as he says, three spirits resembling frogs emerge; because of their poisonous, muddy, and unclean nature, and their slithering toward the swampy pleasures of the wicked powers; for these, by the commands of the devil and of the Antichrist and of the false prophet—which are signified by the mouth—work fraudulent signs and wonders for men D that they will manifest... as we shall know in what follows. For these are the spirits of demons, working...
themselves, and shall show them to men, as we shall learn from what follows. For they are the spirits of demons, performing signs; which go forth unto the kings of the whole world, to gather them together unto the battle of that great day of God Almighty. For the false signs performed by the demons, he says, will arm those who give credence to them for a battle against the great and manifest day of the Judge of the living and the dead; wherein, in truth, those who contend against God—being defeated—shall lament in vain, bewailing their former error. B Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into the place called in the Hebrew tongue Armageddon. To watch and to keep one’s garments signifies keeping vigilant in good works. For these are the garments of the saints; and he who is deprived of them must necessarily appear as naked and filled with shame. The name Armageddon is interpreted as "cutting off" or "separation." For nations gathered there, spurred on by the devil—who delights in human blood—are, as is reasonable to understand, destined to be cut off. Since, therefore, we have learned from this passage that to be stripped of the garments of virtue is a thing to be shunned as shameful and base, and from the Gospel parable of the bridal chamber that he who is C deprived of this is to be cast out with ignominy, and also from the apostolic saying concerning incorruption, that those who have put on this shall not be found naked—which is to say, of good works—let us tirelessly beseech our Lord that He may wash our soul’s stoles here, so that we may be made whiter than snow, according to the Psalmic word; lest, having heard, "Friend, how camest thou in hither not having a wedding garment?" we be bound hand and foot and cast into the outer darkness. Rather, according to the wise Solomon, having at all times white garments, and bearing with us the bright lamps of virtuous conduct, adorned with sympathy, let us enter into the bridal chamber together with the pure and spotless bridegroom of holy souls, Christ our D God; with whom it is fitting that glory, dominion, and honor be ascribed to the Father, together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.
CHAPTER LII. SERMON XVIII.
That through the seventh plague, hailstorm and earthquake are brought against men.XVI, 17, 18. And the seventh angel poured out his phial into the air; and there came a great voice out of the temple of heaven from the throne, saying, It is done. And there were lightnings, and voices, and thunders, and there was a great earthquake, [such as was not since men were upon the earth, so mighty an earthquake, and so great…]
By the angel’s voice, which is from heaven, the divine command being accomplished is indicated. But the voices and lightnings and thunders signify the consternation and terror that will arise from those things occurring in an unusual manner, and they signify the future coming of Christ; just as also the descent of God upon Mount Sinai formerly did. Finally, the earthquake signifies the transformation and change for the better of things that exist in the nature of things, in the sense that the Apostle A also used the voice: "Yet once more I will shake not only the earth, but also the heaven."
XVI, 19. And the great city was divided into three parts, and the cities of the nations fell.
By the great city, we do not suppose it to be the city of Jerusalem, which is most ancient and great not in the multitude of citizens or the magnitude of buildings, but in religion and piety, having been wondrously magnified by the sufferings of Christ, and distinguished from the cities of the nations. Furthermore, we think this division into three parts shadows forth the triple genus of men who dwell within it: one, of Christians; another, of Jews; the third, of Samaritans. Or, perhaps, one group of those who remain firm and constant in the faith; B another, of those who have contaminated their received baptism with foul deeds; the last, of those Jews and Samaritans who, having rejected the preaching of the Gospel, have been permitted to follow and fulfill the judgment of their own will without any impediment; just as also to concede to those places, and into that lot, which was judged to be most fitting for each of these. But now indeed both Jews and Samaritans, struck with fear of pious princes, hide the counsels of their own perfidy, or pretend to act with us, since they do not dare to desert their own sect from the soul, just as they are sometimes mingled with true Christians and professors and worshippers of the true faith, who are Christians in name only. But when the conflagration of temptations begins to prove and convict them, then straightway that tripartite division—namely, of the pious, the impious, and the sinners—will be conspicuous; for individuals will proceed to the crowd and flock of similar morals and kindred to their own lot. C But that the cities of the nations are said to fall signifies that, with the kingdom of God now present (which the saints, according to Daniel, will possess), both the pagan cities themselves and the heathen life and conversation will perish.And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
And that confused Babylon, he says, distracted and pulled apart by the various cares of this life, and magnified by riches gathered from iniquity, and that numerous multitude of men, shall drink the cup of the wrath of God. For that which seemed to have fallen into oblivion on account of the long-suffering of God, on account of the just man unjustly trampled and the impiety of words and deeds demanding vengeance, D has come again into remembrance before God.A XVI, 20. And every island fled away, and the mountains were not found. By islands, we are taught by the divine Scripture to understand the [holy] Churches, and by mountains, those who preside over them—their teachers and leaders. That these must flee during the time when the aforementioned things are brought to pass, we have heard from the Lord, saying: "Then let them which be in Judaea flee into the mountains." For there shall be great tribulation, such as was not since the beginning of the world until now, no, nor ever shall be. Some, indeed, will be punished for their sins, while others, for the sake of the trial of their virtue, will have to endure hardships; these will not only face the punishments inflicted in the cause of Christ by the Antichrist, but also those in their flights and [hardships in the mountains and caves], which they will prefer over their way of life [in the city], for the sake of the maintenance of piety.
B XVI, 21. And there fell a great hail out of heaven upon men: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great. By the hail, descending from heaven, we have understood the wrath sent by God [and] coming from above. Its talent-like weight signifies perfection, on account of the [perfect] extremity and gravity of sins, of which the talent is a characteristic sign, as was seen by Zechariah. That those who were struck by it did not move toward repentance, but rather toward blasphemy, sets forth the hard and unyielding nature of their hearts; wherefore they shall be like Pharaoh—or rather, even harder than he, for whereas he was softened by the heaven-sent plagues and confessed his own impiety, they blaspheme even while being scourged.
CAPUT LIII. Concerning one of the seven holy angels who showed to the blessed John the destruction of the harlot city; and concerning the seven heads and ten horns.
C XVII, 1-3. And there came one of the seven angels which had the [seven] vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Some have interpreted this harlot as ancient Rome, as it is situated upon seven hills; [the]—
A the emperors most impious of all, those who persecuted the Church from Domitian to Diocletian. We, however, as far as we are guided by the sequence of what follows, think that this is the universal earthly kingdom, [as if in] one body; or we consider it to be the city that will hold the kingdom until the coming of the Antichrist. For ancient Rome lost the power of the kingdom a long time ago; unless we suppose that its ancient dignity is to return to it again. But if we grant this, the city that holds power today will be cast down beforehand. For the Apocalypse says that the seven heads of the beast carrying it are seven B "The woman whom you saw is the great city, 1 which has the kingdom over the kings of the earth." And concerning this, in the following sections, [as God grants the opportunity], we shall examine it strictly. But it is necessary now to say what one ought to consider that "desert" into which he, who sees these things, says he was carried away in spirit. We consider, therefore, that in spiritual matters, "desert" denotes every city or [populous and] numerous crowd of men, accused of drunkenness of soul, of fornication away from God, and of other such daring deeds. And in another way, one must understand by the contemplation of the spirit that the apostle [John] sees the desolation of the aforementioned harlot; whom he saw as a woman, because of her being effeminate toward sin and unmanly. Sitting upon a scarlet beast, because, through wicked deeds, she rests upon the devil who is a murderer and bloodthirsty; wherefore she becomes a fellow-worker with the apostate in blasphemies against God. For both the beast and the scarlet [color] are a sign of ferocity, wildness, and a murderous mind. But concerning the seven heads and ten horns, we shall learn [with God] in the following sections from the divine angel. C XVII, 4. And the woman was clothed in purple and scarlet, [and] gilded with gold and precious stone and pearls. It is clothed in scarlet and purple, as symbols of the leadership over all; wherefore it is adorned with a precious stone and pearls. Having a golden cup in her hand, full of abominations and the uncleanness of her fornication. Through the cup, the sweetness of wicked deeds in the tasting is indicated, and through the gold, their value—as someone says concerning Job: "Drinking mockery like a drink," as an indication that she does not pursue evil out of satiety, but out of a thirst for her own ruin. Wherefore she multiplied her own abominations, that is, the practices abominable to God; by which the sin-loving multitude is made to drink, as if drinking a sweet draught
A of the abominable drunkenness of sin, and the defilement of fornication B away from God. "And upon her forehead a name written, Mystery: Babylon the Great, the mother of the harlots and of the abominations of the earth." The writing upon the forehead indicates a fullness of shamelessness C and of transgressions, and of confusion of the heart; and "the mother," that she is the teacher of such spiritual fornication to the subject cities, bringing forth the unlawfulnesses abominable to God.
CHAPTER LIV. That the angel interpreted the mystery which he had seen.
"And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus; and I wondered at seeing her with great wonder. And the angel said unto me: Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carries her, D which has the seven heads and the ten horns."
That names are given to cities graphically and meaningfully according to their deeds is something one may learn from many examples: whence even the ancient Babylon has been so named, and a pleasure-loving harlot, who was called Pharmacum. And the ancient Jerusalem was told, "The brow of a harlot became thine" (Jerem. III, 3); and the elder Rome is addressed by the name of Babylon in the epistle of Peter. More properly, however, the city that held power among the Persians is called both Babylon and a harlot; and so is any other city that rejoices in murders and blood. The evangelist, therefore, seeing one of these defiled with the blood of the saints, was struck with wonder and learned from the angel the things concerning her, and what she must suffer, and for what transgressions, she who bears the rule of the worldly kingdom at the consummation of time; whether one chooses to understand the one who rules among the Persians, or the ancient Rome regaining her ancient power, or the new [Rome], or the kingdom understood universally as in one body, as has been said. For in each of these, we have learned that diverse sins and the pouring out of the blood of the saints have occurred, sometimes more and sometimes less. And as for the blood of the martyrs up to the time of Diocletian, or their punishments in Persia, who could enumerate them? But the things [attempted] secretly under Julian the Apostate, and those ventured against the Orthodox in new Rome during the times of the Arians, the histories set forth to those who encounter them.
A "The beast that you saw was, and is not; and is about to rise from the abyss, and goes to destruction." That the beast which you saw was, and is not: this beast is Satan, who, having been slain by the cross of Christ, is said to live again at the end of the age, working through the Antichrist in signs and lying wonders, [seeking] the denial of the cross. For these reasons, he once was and was strong, [but] before the cross he is not, having been unnerved after the saving passion, and having been cast out of the power [which he] possessed over the nations through idolatry. But he shall be present at the consummation, according to the manner we have mentioned, rising from the abyss, or from the place to which he was condemned—the place where the demons, who were cast out, begged Christ not to send them, but into the swine. Or, he rises from the present life, which is metaphorically called an abyss because of the depth of the sin that dwells within it, [which is] fanned and tossed by the spirits of passions. For from thence the Antichrist, carrying Satan [in himself], arrives for the destruction of men, about to depart into destruction in the age to come.
B "And those who dwell on the earth will marvel, whose names are not written in the book of life from the foundation of the world, seeing the beast that he was, and is not, and shall be present." They will marvel, he says, at the presence of the beast because of the wonders of his deception—those who are not written in the book of those who live eternally, and those who have not safely laid hold of the predictions of Christ concerning him, pondering how he recovered his ancient power. "Here is the mind that has wisdom." Since the things being interpreted are spiritual, there is need, he says, of spiritual wisdom, and not worldly, in order to understand what is said. "The seven heads are seven mountains where the woman sits; and they are seven kings." We think seven heads and seven mountains are to be understood as seven places, exceeding the rest in worldly power and eminence, upon which we know the kingdom of the world to have been established at various times. For example, first, the beginning of the Assyrians in Nineveh; second, the power of the Medes in Ecbatana, which held [sway] over the Assyrians from the time of Arbaces, whose king, Sardanapalus, Arbaces overthrew, as is recorded. After these, in Babylon, the Chaldean power over which Nebuchadnezzar reigned; afterwards, after the overthrow of these, the kingdom of the Persians in Susa, built by Cyrus. After the destruction of this by Alexander, the kingdom of the Macedonians; and after these, in the elder Rome, the strength of the Romans, which on the one hand, under Augustus Caesar, after its former kings and consuls, held a monarchy, and on the other hand, was held by impious [rulers] until Constantine the Great; after the C [destruction of which, to the new Rome, the empires of the Christ-loving kings were transferred...]
We believe that this same meaning is indicated by the seven kings, for the interchange of genera by no means hinders the identity of the sense; even if in one place it signified seven heads in the feminine gender and seven mountains in the neuter, and here seven kings. For often, without distinction, masculine names are used in Scripture for feminine, and vice versa. For example: "Ephraim is a heifer that is taught." And again: "Ephraim is a dove that hath no heart." And according to the Theologian: "There are three A that bear witness to Christ: the blood, and the water, and the spirit; and these three are one." And according to Solomon: "There are three things: a he-goat, and a cock, and a king B who makes a speech." Therefore, through the seven heads, cities are denoted in the feminine gender; and through the seven mountains, seven eminences of the earth are denoted in the neuter, not by local placement, but by the dignity of their glory, which at various times stood out above the rest of the body of the earth. In like manner he mentions kings, as we have understood, either those places glorified by royal presence, or those who first reigned in each of the aforementioned [cities], limiting the whole kingdom by a periphrasis: for instance, Ninus for the Assyrians; Arbaces for the Medes; Nebuchadnezzar for the Babylonians; Cyrus for the Persians; Alexander for the Macedonians; Romulus for old Rome; Constantine for the new. C
XVII, 9, 10. *Seven kings are: five have fallen, and one is, the other is not yet come; and when he shall come, he must remain a brief time.*
The blessed Hippolytus understood these from the seven kings as ages: of which five had already passed away, the sixth, in which the Apostle saw these things, was then standing; but the seventh, which was to come after the six thousand years, had not yet arrived; but when it should come, it would have to remain for a little while. And these things he maintained in that manner. But if, as the blessed Irenaeus says, just as seven days were created, so also there are seven heavens, and seven angels excelling the rest, and as we say, it seems acceptable to those who hear it that there are also seven kingdoms, famous from the beginning until now; of which five had already fallen, and the sixth, in which the Apocalypse was seen, was standing—this being old Rome—and the seventh had not yet arrived, which is the one in the new Rome. D The argument concerning the universal Babylon would hold well if we consider the city reigning until the Antichrist to be the last, and if its duration is brief compared to the former ones; of which some reigned for over five hundred years, others over a thousand. But also, every measure of time is brief when compared with the future kingdom of the saints which is without end.
A
ANDREAS OF CAESAREA ON THE APOCALYPSE, XVII, 11
And the beast that was, and is not, even he is the eighth; and is of the seven, and goeth into perdition. This beast is the Antichrist; the eighth indeed, because he arises after the seven kingdoms for the ruin of mortals, for deception, and for the desolation of the earth; but one of the seven, because he springs from one of them. For he will not rise up as a foreigner, or someone other than those already mentioned, but as a king of the Romans he will thrust himself forward for the destruction and slaughter of those who will believe in him. Afterwards, when he has played the tyrant for a brief time, he will be cast headlong into the perdition of Gehenna. B
XVII, 12. And the ten horns which thou sawest are ten kings; which have received no kingdom as yet; but receive power as kings one hour with the beast. Daniel also saw these ten horns, or kings, who will precede the Antichrist; of whom he will soon pluck up three by the roots, and the wretch will subject the others to his own rule. By "one hour," he means a short space of time; or certainly a single season, which is completed by a three-month course of the sun: after which all will be subjugated to the Antichrist as one superior.
XVII, 13, 14. These have one mind; and shall give their power and authority to the beast. These shall make war with the Lamb, and the Lamb shall overcome them; for He is Lord of lords, and King of kings; and they that are with Him, called, and chosen, and faithful. Rightly do these fight against the Lamb; for no man can serve two masters. Therefore, those who join together in a wicked conspiracy and dedicate their labor to the Antichrist cannot but oppose the true Christ. But He who was slaughtered and sacrificed for our sake, the Lamb of God, will conquer them. For the kingdom and the lordship which He held over all have not been taken away from Him because He became man; indeed, He did so in order to make His chosen ones companions and partners of His kingdom. C
XVII, 15-18. And he saith unto me: The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire. For God hath put in their hearts to fulfill His will; and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Since the angel has accurately explained all these things, I consider every other explanation to be superfluous; meanwhile, it may seem a wonder why the devil, the enemy of mortals and the inciter and avenger of crimes, should have wished to drive and inflame those ten horns subject to him, not only to— D
set themselves against Christ our God, who is good and loves virtue, A but also to reduce to desolation that city—which had committed fornication against the divine commandments and had diligently served his own pleasures—and to satisfy himself with her blood like a carnivorous beast, at such time as he would consider her burning a cause for joy, and the cutting up of human flesh a suitable nourishment; and [why] he whose delight is always in dissension would grant harmony to those ten apostate horns. Furthermore, the fact that he adds that the woman seen is the great city which holds dominion over the kings of the earth, makes it indubitable that these things prophesy the afflictions of the power then prevailing in those times. From the experience of which may the philanthropic God deliver us, and enroll us in the heavenly metropolis, the Jerusalem above; in which, according to the divine apostle, He Himself shall be all in all, when He shall abolish every rule (that is, every apostate one), authority, and B power; and those who have served Him here faithfully and prudently, He shall make them recline, and He shall wait upon them; that is to say, He shall set before them for their enjoyment everything prepared for them from the foundation of the world. May we also be found worthy of this, through Christ the Savior and Redeemer of our souls; with whom, to the Father and the all-holy and life-giving Spirit, be glory and power, now and always, and unto ages of ages. Amen.
CHAPTER LV. SERMON XIX. Regarding another angel signifying the fall of Babylon; and of a heavenly voice, commanding flight from the city and the abandonment of the delights which it previously possessed.
XVIII, 1. *And after these things I saw another angel descending from heaven, having great power; and the earth was illuminated by his glory.* From this is clearly shown what the splendor and light of the holy Powers is: for by many C measures their beauty and brilliance surpasses the luster of the stars and the luminaries of heaven.
XVIII, 2, 3. *And he cried out with a strong voice, saying: Fallen, fallen is Babylon the great; and it has become a habitation of demons, and a prison of every unclean and hated spirit; because all the nations have drunk of the wine of the wrath of her fornication.* Concerning the metropolis of the Chaldeans, Babylon, which was captured by Cyrus and the Persians, these things were prophesied as akin in Isaiah: for it was predicted that it would be filled with wild beasts and unclean spirits because of its complete desolation. For it is the custom of wild beasts D and wicked demons to pursue the deserts; both because divine providence frees men from their harm, and because of their own [hatred...]
[...hatred] of humanity. But in what way did the present Babylon make the nations drink of the wine of her fornication? By becoming in all respects the guide of every transgression, and by sending out through gifts to the subject cities leaders who were enemies of truth and justice. *And the kings of the earth have committed fornication with her; and the merchants of the earth grew rich from the power of her luxury.* And because of the excess, he says, of wealth acquired from injustice, living extensively beyond what is necessary and reveling over those in need, she became for the merchants of the earth a cause for gain.
*And I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, and lest you receive of her plagues; for her sins have reached up to heaven, and God remembered her iniquities.”* B “Come out of her, my people.” This is what was said to Lot when he was in Sodom: “Save your own soul”; and in Isaiah: “Depart, depart, go out from there, touch no unclean thing”; this the text says here as well; for association with those who provoke God to anger is to be shunned.
*“Render to her just as she rendered to you; and repay her double according to her works; in the cup which she mixed [for you], mix for her double. As much as she glorified herself and lived luxuriously, so much give her torment [and sorrow].”* C “Render to her double according to her works.” These things he says either to the innocent who were in her and suffered at the hands of those holding power in her—as being, through their patient endurance of painful things, the cause of the torment of those who brought these things upon them—or he indicates a transition from one set of persons to another: from those who were wronged to certain holy, punitive powers who, because of their love for God, count the wrongs she committed against fellow servants as their own. And he calls it a double cup, either because the excessively sinful and lawless are to be punished both here and in the age to come, or because of the soul and the body, from which the action is common and upon which the punishment falls; or because of the sea of divine philanthropy, which, while being twice as wrathful, still falls short of what strict justice would demand, since sin itself carries with it, in the very fact of its being dared, the frequent torment of conscience.
*For she says in her heart, “I sit as a queen, and am no widow, and will not see sorrow.”* “And will not see sorrow.” For it is the custom of those who live in pleasure and joy to...
speak in this way, unless the fear of God be present with them: “I shall not be moved for ever.” A This is also what this woman, the adulteress, has testified for herself; but in vain.
XVIII, 8. *“Therefore her plagues shall come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judges her.”* He says “one day” either to signify the abruptness and brevity of the time in which, by the sword, by pestilence, and by famine, mourning shall come upon her, and she shall be destroyed and burned with fire; or he denotes the duration of the very day in which he prophesies that she will suffer these things. For after the enemies have gained mastery of the city, one day is sufficient to inflict every misery and multiform ways of death upon the defeated, since God is as powerful to save those who please Him as He is to punish those who sin without repentance.
XVIII, 9, 10. *“And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for themselves, when they shall see the smoke of her burning, standing afar off for the fear of her torment, saying, 'Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.'”* We consider the “kings of the earth” [here] to be the rulers, just as the Psalmist says regarding Jerusalem: “Behold, the kings of the earth were gathered together.” He says that these, who committed the fornication of turning away from the divine commandments within her, shall lament when they see or hear of her burning and desolation, struck with dismay at the sudden transformation, and how it came to pass in a split second. B
XVIII, 11, 12. *“And the merchants of the earth shall weep and mourn over her; for no man buys their merchandise any more: the merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet.”* “And the merchants of the earth shall weep.” For the purchase and consumption of these things is superfluous to those who are perishing in power and luxury.
XVIII, 12, 13. *“And all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, and cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep.”* To these, the phrase “no man buys” is to be understood as appended. We ought to consider to which city the purchase of such items is customary, and to which group of men...
this possession of superflous things is a matter of great eagerness due to immoderate luxury.
“And of horses, and of chariots, and of slaves.” He says that the use of horses and chariots and slaves is also superfluous. By the term “chariots” (*rhedon*), vehicles are signified; for *reda* in the Roman tongue is the term for a vehicle. The genitive plural is *redarum*, which has become *redon* by syncope. A “And souls of men; and the fruits of the desire of thy soul have departed from thee; and all the fat and the splendid things have vanished from thee; and thou shalt find them no more.” He says: Thou shalt no longer trade in the souls of men, enslaving the free; nor shalt thou have the enjoyment of fat and bright things as before.
“The merchants of these things, who were enriched by her, shall stand afar off for the fear of her torment, weeping and mourning, and saying: Woe, woe, that great city, which was clothed in fine linen, and purple, and scarlet, and gilded with gold, and precious stone, and pearls; for in one hour such great riches came to nought.” B He brings before our eyes the calamities of this Babylon, describing the magnitude of the disaster through the lamentations made over her—the disaster which she will suffer, she who once walked with head held high in royal dignity.
“And every governor, and all who travel on the ships, and sailors, and as many as trade in the sea, stood afar off, crying out, seeing the smoke of her burning, and saying: What city is like the great city? And they cast dust upon their heads, and cried, weeping and mourning, and saying: Woe, woe, the great city, wherein all who had ships in the sea were enriched by her preciousness; for in one hour she was made desolate.” C Although by metaphor the present life is called a sea, as being full of waves, and those who trade in it [are called] those who swim like fish in the worldly billows: nevertheless, it is probable that the city which is to suffer these things, if it be situated by a physical sea and accustomed to receive what is brought by those sailing therein, will be the cause of mourning to them through its own desolation. But it is inevitable that those who are merchants of this universal Babylon—that is, this confusion—at the consummation of visible things, should suffer the same fate, lamenting inconsolably, released against their will from the pleasures of the present life, and stung by their own conscience for their own deeds. D
A Rejoice over her, O heaven, and you holy ones, and you apostles and prophets; for God has judged your judgment upon her. By "heaven," he means either the angels or those holy ones who have their citizenship in it; along with whom, joy is enjoined upon the apostles and prophets, because they have been vindicated regarding the matters for which they were treated with outrage by her; or in the sense that, having been frequently dishonored through the transgression of divine commandments—inasmuch as they had cried out to the inhabitants of the aforementioned city with no avail—or because they were slaughtered by the power confounded throughout the whole earth, because they served His words; whence the prophets were killed by the Jews, and the apostles by the nations to whom they had especially preached the word. They do not rejoice in the infliction of chastisements as those who delight in evil, but as those who have a burning desire for the cessation of sin, so that those who have been enslaved by it might encounter a milder punishment in the age to come, by being partially scourged here.
B And one strong angel took up a great stone like a millstone, and cast it into the sea, saying, Thus with a rush shall Babylon the great city be cast down, and shall not be found any more. And the voice of harpers and musicians, and of flute players and trumpeters, shall not be heard in you any more; and every craftsman of any craft shall not be found in you any more; and the voice of a mill shall not be heard in you any more; and the light of a lamp shall not shine in you any more; and the voice of a bridegroom and of a bride shall not be heard in you any more: for your merchants were the princes of the earth; for by your sorcery all the nations were deceived; and in her was found the blood of prophets and of holy ones, and of all who have been slaughtered on the earth.
Just as, he says, the millstone sinks with a rush into the sea, so too will the destruction of this Babylon be sudden, so that not even a trace of her shall be preserved for the future; for this is what is signified by the failure of the harpers, musicians, and the rest. He states the cause, because she deceived all the nations with her own melody and sorcery, and became a receptacle for the blood of prophets and other holy ones; through all of which, it is likely that the Babylon among the Persians is being indicated, as it has received the blood of many holy ones at different times up to the present, and has always delighted in witchcraft and deceptions. And this is a matter for our prayer, that we, by receiving these things that were prophesied, might also behold the retribution C she bears for her arrogance against Christ and His servants; but it seems in some way to contradict this assumption to consider the ancient tradition of the Church...
taught by the masters against the Babylon among the Romans, claiming these things were prophesied against it; because in the fourth beast the ten horns were seen, that is, in the Roman power; and from it one sprouting up roots out the three, and subjects the rest, and as king of the Romans he will come, under the pretext of warming and strengthening their rule, but in truth, to work its complete dissolution. Therefore, as has been said, one would not miss the mark in identifying this as the kingdom that has prevailed from the beginning until now, as if in one body, which truly poured out the blood of the apostles and prophets and martyrs. For just as one chorus, and one army, and one city is spoken of, even if those who fill these roles are exchanged, so too is there one kingdom, even if it is fragmented into many times and places. B
CHAPTER LVI. Concerning the hymn of the saints and the triple Alleluia which they sing over the destruction of Babylon.
And after these things I heard a voice of a great crowd in heaven saying: Alleluia; salvation and glory and honor and power to the Lord our God; for true and just are his judgments; for he has judged the great harlot, who corrupted the earth with her fornication; and he has avenged the blood of his servants from her hand. And a second time they said: Alleluia. And her smoke ascends for ever and ever; and the twenty-four elders and the four living creatures fell down, and worshipped God who sits upon the throne, saying: Amen, Alleluia. The word Alleluia signifies divine praise; but Amen, "truly," or "so be it"; which, he says, are sent up to God threefold in common both by the angelic powers and by those men who are like the angels, because of the one divinity of the Father and of the Son and of the Holy Spirit in three persons; furthermore, he has avenged the blood of his servants from the hand of Babylon, and has benefited its inhabitants through punishment, having worked the cutting off of sin. And by the smoke of the city ascending for ever and ever, it is made clear either that the punishments that have come upon it will be unforgotten for ever, or that, having paid penalties in part—though more moderate ones—it will nonetheless be punished eternally in the world to come.A And a voice went out from the throne, saying, Praise our God, all his servants, and you who fear him, both B small and great. The throne of God is the Cherubim and Seraphim; from these, all are commanded to praise him—not only the great, but also those who are small in accomplishments, each according to his own capacity. I also think that those who are now young in age and imperfect, dying as children, will rise again as great and will praise the God who does great things. And I heard the voice of a great multitude, and as the voice of many waters, and as the voice of strong thunders, saying, Alleluia, for the Lord our God the Almighty has reigned; let us rejoice and exult, and we will give glory to him, for the marriage of the Lamb has come. C The voice of the multitude and of the many waters and of the thunders signifies the distinct and clear praise of all the angelic and heavenly powers—which are countless (some have thought these are the waters above the heavens); together with them, the entire assembly and fullness of the just glorifies the Creator. The Lord Jesus Christ is said to have reigned because, although he ruled naturally as Creator over those things he created, he has reigned over them through his incarnation—either by his consensual taking of them to himself, or by the authority befitting a King and Judge. By the marriage of the Lamb, he means the union of the Church with Christ, for which the divine apostles became the matchmakers; through them, the earnest money of the Spirit was given to her, since she is to receive at that time the face-to-face, sincere union with him.
C CHAPTER LVII. Concerning the mystical marriage and the supper of the Lamb.
And his wife prepared herself; and it was given to her that she should be clothed in fine linen, pure and bright; for the fine linen is the righteous deeds of the saints. And he says to me, Write, Blessed are those who have been invited to the marriage supper of the Lamb. And he says to me, These are the true words of God. D That the Church is clothed in fine linen signifies her splendor in virtues, the subtlety of her understanding, and her loftiness in contemplations; for by these the divine righteous deeds are woven together. The supper of Christ is the festival and harmonious joy of those who are being saved; blessed are those who will attain it and who will enter together with the holy Bridegroom of pure souls into the eternal bridal chamber. For he who has promised is truthful. Since the good things of the age to come are many and surpass every understanding, their participation is presented under many names: at one time as a heavenly kingdom, because of its glory and honor; at another time as paradise, because of the inexhaustible banquet of good things; at another time as the bosom of Abraham,
because of the rest there for those who have labored; at another time as a bridechamber and marriage, not only because of the unceasing joy, but also because of the sincere and ineffable union of God with his own servants, which surpasses the union of bodies with one another as much as light differs from darkness and perfume from stench.
A XIX, 10. And I fell before his feet to worship him; and he says to me: See that you do not: I am a fellow-servant of yours and of your brethren who hold the testimony of Jesus. Worship God; for the testimony of Jesus is the spirit of prophecy. "See that you do not" - do not worship me, says the divine angel, as if I were one foretelling the future; for the confession or rather testimony to Christ is that which bestows the prophetic Spirit. But it must be understood otherwise, that prophecy exists for this reason: that the testimony of Christ might be confirmed, and that the faith of the saints might be witnessed to; therefore, do not worship me, your fellow-servant, but Him who possesses authority over all. And from this we learn the humble disposition of the holy angels, how they do not arrogate to themselves divine glory like the impious demons, but offer it to the Master. May we also, B leading one another in humility, fulfill the Master’s saying, which declares: "Learn from me, for I am meek and lowly in heart; and you will find rest for your souls," and attain the rest in the world to come, where all pain, sorrow, and sighing have fled away; where the dwelling place is of all who rejoice, being illuminated by the light of the countenance of Christ our God; to whom belongs all glory, honor, and worship, together with the Father and the life-giving Spirit, now and ever, and unto ages of ages. Amen.
CHAPTER LVIII. SERMO XX.
How the Evangelist beheld Christ mounted on a horse with angelic powers. And I saw heaven opened; and behold a white horse; and he who sat upon it, was called faithful and true; and with justice he judges and makes war. And his eyes were as a flame of fire, and upon his head were many diadems.The fact that heaven is opened signifies the coming of the Judge who is to appear; just as the C
themselves, in order that by this act we might be shining examples of humility to one another, and follow the divine exhortation which says: *"Learn from me, for I am meek and humble of heart; and you will find rest for your souls,"* C and we shall find rest in the world to come, where every pain, sorrow, and sighing have fled away; where all who are gladdened reside, illuminated by the light of the countenance of Christ our God. To whom appertains all glory, honor, and worship, together with the Father and the life-giving Spirit, now and unto ages of ages. Amen.
Chapter LVIII. Sermon XX.
How the Evangelist saw Christ with the angelic powers.
XIX, 11, 12. *And I saw heaven opened, and behold a white horse; and he that sat upon it was called faithful and true; and he judges and makes war with justice. His eyes were as a flame of fire, and on his head were many diadems.*
That the heaven is seen opened signifies that the coming of the Judge is before the doors; just as among us the drawing back of curtains signifies that earthly judges have passed sentence and judgment upon those who are held liable. The white horse denotes the future radiance and joy of the saints. He who sits upon it denotes that He is faithful in all His sayings and true in all His works. He is Jesus Christ the Son of God, who judges the nations with flaming and fiery eyes; that is to say, through His own providential care and contemplatively perceptive power, He separates the shining flame—bestowing it for illumination upon the just, but not that which burns and torments, while applying the darker and scorching parts to sinners. D Moreover, those many diadems signify His kingdom and dominion over all things, whether they be in heaven or on earth (for as many as these are, so are the ranks of angels, the scepters on earth, and the assemblies among holy men), or that through longsuffering He obtains victory against sinners in all the dispensations concerning us, as the Psalmist says: *"And Thou shalt prevail when Thou art judged."*
*Having names written, and a name written which no one knows but himself.* The unknowing of the name signifies the incomprehensibility of His essence. For while He is of many names according to the dispensations—as Good, as Shepherd, as Sun, as Light, as Life, as Justice, as Sanctification, as Redemption; and similarly according to the negations as Incorruptible, Immortal, Invisible, Immutable—yet in His essence He is nameless and inaccessible; known only to Himself together with the Father and the Spirit.
*And he was clothed in a garment sprinkled with blood, and his name is called the Word of God.* [note: This and the following correspond to XIX, 13] By the garment is designated here the most holy and incorruptible flesh of Christ the Word; for this was dyed in His own blood during His voluntary passion. By this, the things previously spoken of are confirmed. How is He who is nameless and unknown to all here called the Word? The name of the Word is attributed to the hypostasis of the Son to signify His impassible generation from the Father, just as our word proceeds impassibly from our own mind. Or He is called the Word because He contains the reasons [logic] of all that exists within Himself; or because He is the herald and interpreter of the Father’s wisdom and power.
*And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.* By the armies following Him in heaven are denoted the heavenly ranks, which are glorified by the subtlety of their nature, the loftiness of their understanding, the brightness of their virtues, and the indivisible nature of their precise union with God.
*And from his mouth proceeds a double-edged sword, sharp, that with it he may strike the nations.*
And he shall rule them with a rod of iron, and he treads the winepress of the wine of the fury and wrath of God the Almighty.* A This sword signifies the punishment that is to be brought upon the impious and the sinners, according to a just judgment and a commandment proceeding from the divine mouth; by which they shall be ruled with an unbreakable rod, for the rendering of their multiform wickedness ineffectual—a rod of which the saints remain untouchable, because the Lord will not leave the rod of sinners upon them, according to the psalmic saying. Moreover, he treads the winepress of the wine of the fury because the Father judges no one, but has committed all judgment to the Son as man, which he naturally possessed from the beginning as the Word.
*And he has on his vesture and on his thigh a name written: King of kings and Lord of lords.* This name denotes the indivisible union of the divine incarnation; according to which, being God, he suffered in the flesh; and, being man, he is King of kings—of those who have reigned over their own passions—and Lord of lords—of those who have obtained strength and power against sin through the cooperation of Christ and are to reign with him in the world to come. B
CAPUT LIX. Concerning the Antichrist and those who are cast into hell with him.
*And I saw one angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid-heaven.* We believe this angel to be one of the superior order, bringing joy to the remaining angels at the punishment of sinners and the passing away of sin. He calls the angels "birds" on account of their high-flying and transcendent nature, for the sake of our clarity. For them, like Christ, their food is the fulfillment of the divine will. "In mid-heaven," that the ascent might be shared by human beings who are like unto angels, and that the aforementioned joy might be theirs, for whose sake this mediation, which is a leading upward of the lower realm, has been established—through which the saints are caught up to meet the Lord. *Come, gather together to the great supper of God, that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of those who sit upon them, and the flesh of all, both free and slave, both small and great.* The primary will of God, which is also C his good—
pleasure, is what he desires most—that all men should be saved and come to the knowledge of the truth, and be converted and live. The secondary [will], as it were, is the punishment of those who have willfully drawn punishment upon themselves. Thus, Christ calls the Father's will his own food. Here, however, it is called the supper of God; for mortals each attain that for which they have labored, whether it be a kingdom or eternal punishment. A By the eating of flesh, the destruction of all things carnal and the vanishing of names of authority on earth is signified. He mentions horses, not that they will be resurrected or judged, but by them are denoted those who are salacious like beasts, or those who are less advanced in wickedness, or both; while by their riders, those who excel in malice are depicted. This is confirmed by what follows: "of free and slave, of small and great." By free and great, he suggests those who have sinned more presumptuously; by slaves and small, those who have transgressed less—whether due to age, weakness, or the degree of their purpose.
XIX, 19. And I saw the beast, and the kings of the earth, and their armies gathered to make war against him who sat upon the horse, and against his army. B Those who serve under the devil, he calls "armies" in the plural, because of the multiform nature of sin and its divided and polyphonous character; yet, although they are a very small part of the angelic powers and of the men who emulate angels, he calls those who follow Christ an "army" in the singular, because of the unity of their purpose and their consensus in pleasing the Word of God.
XIX, 20. And the beast was caught, and with him the false prophet who did the signs before him, by which he deceived those who received the mark of the beast, and who worshipped his image. Although these two, together with the kings and princes who obey them, C resisted Christ the Savior and set their battle array against him, both—namely, the Antichrist and the false prophet, who by signs and portents had prepared the way for the deceiver to be accepted—were overcome and overtaken by divine wrath. These two were cast alive into the lake of fire, burning with brimstone. It is likely, then, that they will not suffer the common death, but in the twinkling of an eye will be immortalized [in their suffering] and condemned by the second death to the lake of fire; just as the Apostle speaks of others who will not fall asleep, but will be changed in a moment, in the twinkling of an eye. D Meanwhile, these indeed will come to judgment; but the two present, as impious and anti-god, are not brought to judgment, but to...
A condemnation. But if this does not seem so to some, because the Apostle says the Antichrist is to be destroyed by the spirit of the divine command, and some of the teachers say that some will be found living after the destruction of the Antichrist—those whom Daniel declares blessed—we will reply that these live on in an immortal and incorrupt body, and that after their power has been overturned and enervated by Christ, they will be cast into the fire of Gehenna, which will be to them death and destruction, perfected by the divine command of Christ.
XIX, 21. *And the rest were slain with the sword of him who sat upon the horse, which proceeds from his mouth; and all the birds were filled with their flesh.* There are two deaths: the one consisting in the separation of the soul from the body; the other consisting in the certain condemnation of the soul and its banishment into eternal fire. If you look at those who served with the Antichrist, there is no doubt that the former, that is, the death of the flesh, preceded it, brought on by the sword of God or by His command. But if that does not please you, you may determine that what is said here pertains to those very persons as well regarding the second death, which sends one into the eternal punishment of Gehenna. For they will be the companions of those by whom they were deceived. That the birds, moreover, are filled with their flesh, we interpret according to the sense we gave before. Furthermore, as God, rebuking B some through Isaiah, says: *You have become a satiety for me*; so any carnal movement is troublesome to the saints, and loathsome to their palate.
CAPUT LX. How Satan has been bound from the crucifixion of Christ until the end of the age; and concerning the thousand years.
XX, 1-3. *And I saw an angel descending from heaven, having the key of the abyss, and a great chain in his hand. And he apprehended the dragon, the ancient serpent, who is the devil and Satan; and he bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he might not seduce the nations further, until the thousand years are finished; and after this he must be released for a little time.*
He explains here the dejection of the devil, which was brought about by the power of the Lord’s passion. For through this, another one stronger than he—namely, Christ our God and Lord—bound him who was otherwise held to be powerful, and snatched us, his spoils, from his hands, having condemned him and banished him into the abyss. And this is made plain from the fact that certain demons begged Him not to banish them into the abyss. That his powers, moreover, are bound C is attested to us by the destruction and abolition of idolatry, the demolition of idolatrous temples, the deficiency of the sacrifices that were accustomed to be placed upon the altars, and, finally, the knowledge and fulfillment of the divine will throughout the globe. Indeed, the great Justin also considers that it was only at the first coming of Christ that the devil was rightfully condemned to the abyss and to the fire...
of Gehenna. Therefore, I believe that through the aforementioned, one may also grasp the judgment of Christ against the devil. He speaks of an angel ministering to such a decree, in order to show that he is inferior in power even to the ministering spirits, and that he rages in vain against the authority that rules over all. Furthermore, for our understanding, he calls the power that restrains his wickedness a “chain.”
It is not reasonable to understand the thousand years as literally that many in number; for even when David says, “of the Word, which he commanded to a thousand generations,” we cannot count these as ten times one hundred, but rather as many in multitude. Thus, therefore, here too we surmise that the number of a thousand is indicative either of a multitude or of perfection. For many years were indeed needed for the Gospel to be preached everywhere throughout the whole world, and for the seeds of piety to be rooted within it; and they are indicative of perfection because, in them, having been delivered from the childish observance of the Law, we have been called to a perfect man, to the measure of the stature of the fullness of Christ. Therefore, the thousand years, as it is credible, encompass that whole time which intervenes between the incarnation of the Lord and the coming of the Antichrist. Whether, therefore, the years ought to be accepted as we have just explained, or confined absolutely to ten times one hundred, or, as it has seemed to some, enclosed within a narrower space, that is known to God alone, for He alone knows how long His patience and the extension of this life are going to be convenient and useful for us.
But after that space of time has passed, the Antichrist will immediately disturb the entire world, containing within himself the power of Belial, the author of all evil, and pouring out the dregs of his virulent malice upon men, well aware that the force of the punishment prepared for him is inevitable. May the most merciful God deliver us from his works, and snatch us away from the torments prepared for him and his angels, and declare us participants in the eternal goods which are prepared for those who will resist him even unto the shedding of blood; for to Him befits mercy toward those who have cast their hope upon Him, and from all the angelic virtues and holy men, thanksgiving and adoration, together with the Father and the life-giving Spirit, now and always, and unto the ages of ages. Amen.
Chapter 61. Sermon 21. On the seats prepared for those who have preserved the confession of Christ unblemished.
XX, 4. Et vidi sedes; et sederunt super eas, et judicium datum est illis; et animas decollatorum propter testimonium Jesu, et propter verbum Dei; et quicumque non adoraverunt bestiam, neque imaginem ejus; nec acceperunt characterem ejus in frontibus aut in manibus suis; et vixerunt, et regnaverunt cum Christo mille annos.
A of divine promises. And already pedagogical thrones have been given to the holy apostles, through whom the nations have been enlightened; but according to the divine promise, they will also be given in the [future] age for the condemnation of those who have rejected the evangelical preaching, as David says: "For thither the tribes went up, the tribes of the Lord, a testimony to Israel." And next: "For there thrones were set for judgment." And to the rest of the holy martyrs, who suffered for Christ and did not receive the mark of the intelligible beast, the devil—that is, the image of his apostasy—a judgment was given; that is to say, authority to judge, through which they judge demons even until now, as we see, being glorified together with Christ until [the] consummation of the present age, being revered by pious kings and faithful rulers, and manifesting a God-given power against every bodily disease and demonic operation.
That the devil, [and] the Antichrist, and the false prophet communicate with one another as in their deeds, so also in their names, is clear from the fact that each of these is called a beast, and from the fact that the dragon, that is to say the Satan, has appeared bearing seven heads and ten horns with as many diadems. And that the beast ascending from the sea, that is to say the Antichrist, appeared in a similar shape bears witness to [these] same intention and operation toward the destruction of the deceived. Those who remain free—these shall reign with Christ in the way [already] mentioned until his second coming, and after this they shall enjoy the divine promises more abundantly.
B CHAPTER LXII. What is the first resurrection, and what is the second death. And how the rest of the dead did not live until the thousand years were finished. This is the first resurrection; [and] blessed and holy is he who has a part in the first resurrection. Over these the second death has no authority; but they shall be priests of God and of Christ, and they shall reign with him for a thousand years.
We learn from the divine Scripture of two lives and two deaths, that is, of dying. There is, therefore, the first life, which is after the transgression of the commandment, temporal and carnal; but the life promised to the saints after the keeping of the divine commandments of Christ is the eternal life. And likewise, there are two deaths: one of the flesh, which is temporal; and the other, which is brought on by the punishment for sins in the future, is eternal, which is the hell of fire. C And we recognize a difference even among the dead. For some are to be avoided (concerning whom Isaiah says: "The dead shall not see life"—that is, those who bring upon themselves the stench and the deadness by their deeds); but others are praiseworthy, those who in Christ are putting to death the deeds of the body, and those crucified to Christ and dead to the world. Those, therefore, who have renounced their deadness, not being…
A buried with Christ through baptism, and not having been resurrected with Him, but having remained in the death of sins, do not live with Him until the thousand years are finished—that is, the perfect number of years, which stretches from His first coming until His second glorious coming, as has been said above; but born only of the earth, and not of the Spirit, they have their turning back into the earth. For their death becomes the beginning of the chastisement that awaits them. But those who have a part in the first resurrection—that is, in the rising from death-dealing thoughts and works—these are blessed; for the second death, that is, the endless punishment, will have no power over them; but they shall be priests and reign with Christ, as we discern, for the thousand years, until Satan is released and seduces all the nations; not that they are then deprived of the kingdom, but as having acquired it more securely and more manifestly by the passing of the transitory and the possession of the eternal. For the time from the release of the devil until the sentence which shall be passed against him and his condemnation into Gehenna is short. So that the phrase, "They shall be priests of God and of Christ," must be understood as a recapitulation of the former things; for indeed the rewards and marvels of the saints, now seen through experience and the outcome of events, were still in the future when they were revealed to the evangelist, as has been said. Since, therefore, there are two deaths, it is necessary to accept as many resurrections. The first, then, is bodily death, given as a penalty for human disobedience; the second is the eternal punishment. The first resurrection is the vivification from dead works; the second is the transformation from the corruption of the bodies into incorruption.
CHAPTER LXIII. Concerning Gog and Magog.
XX, 7. *And when the thousand years are finished, Satan shall be released from his prison; and shall go forth, and shall seduce the nations which are upon the four corners of the earth, Gog and Magog; to gather them together to battle; B whose number is as the sand of the sea.* Some have understood the aforementioned time of the millennium, I know not how, as the three [and a half] years from the baptism of Christ until His ascension into the heavens; after which they supposed the devil to be released. Others have said that after the completion of the six thousand years, the first resurrection from the dead is given only to the saints, so that in the very land in which they displayed their steadfastness, they might enjoy pleasure and glory for a thousand years; and after this, the general resurrection should come to pass, not of the just only, but also of the sinners. That, indeed, nothing of this C
A which the Church has received is sufficient to say. For we, hearing the Lord saying to the Sadducees that the just shall be as the angels of God in heaven; and the Apostle asserting that "the kingdom of God is not meat and drink," we infer the thousand years to be the time of the evangelical preaching. For as it is written before, there is no necessity to understand the number of a thousand years absolutely; for neither is that which is said in the Canticles, "A man shall set for his fruit a thousand of silver; and again, A thousand to Solomon, and two hundred to those who keep his fruit," designating this numerical count, but rather the multitude and the perfection in fruit-bearing; just as here, too, the most perfect fruit-bearing of the faith is signified. After which, the son of perdition, the man of sin, shall come, that all those who did not believe the truth, but took pleasure in unrighteousness, may be judged, according to the Apostle, and according to the Lord’s own saying: "I have come in my Father's name, and you did not receive me; another shall come in his own name, and him you will receive." Then, therefore, as it has been said, Satan being loosed out of his prison, shall deceive all the nations, and shall stir up Gog and Magog to war for the desolation of the world. Now some suppose Gog and Magog to be Scythian nations from the furthest north—whom we call Huns—more populous and warlike than any other earthly kingdom, as we see, and restrained only by the divine hand from taking possession of the whole world, until the loosing of the devil. Others interpret Gog as "gathering" or "collection," and Magog as "lifted up," from the Hebrew language, so that by these names to denote either the gathering of the nations or pride. It should be noted that Ezekiel also prophesied that these nations would come in the last times with great power to fall upon the land of Israel, and that for seven years fire would be burned because of their abundance of weapons. This some of the interpreters have referred to the fall of the Assyrians who were with Sennacherib in the time of Hezekiah, which happened long before the prophecy of Ezekiel; while others refer it to the destruction of the nations who attacked those who were intending to rebuild Jerusalem after the Babylonian captivity—when Cyrus the Persian, and after him Darius, commanded this; and others refer it to the forces of Antiochus defeated by the Maccabees. That their coming, however, is better suited to the last times is clear, first, from the fact that it is nowhere written that Scythian nations waged war against the Jews at that time, but only the neighboring peoples, envying their then-existing prosperity; second, from it having been written concerning Gog: "From ancient days it shall be prepared, and in the last times it shall come"; and third, because in this present Apocalypse it is prophesied B C D
A of the things which are to be written [at the end of this age, that Gog and Magog shall come]. And they went up upon the breadth of the earth; and they encompassed the camp of the saints, and the beloved city; and fire came down from heaven [from God,] and devoured them; and the devil who seduced them was cast into the lake of fire and brimstone, where [also] the beast and the false prophet are; and they shall be tormented day and night unto the ages [of ages]. B Just as wild beasts crawl forth from their dens for prey, so, he says, a countless multitude of men, stirred up from their own places to battle by the devil and the demons who are with him, shall spread themselves over the earth to pillage the camp of the saints (that is to say, the Church [of Christ,] established in the four corners of the inhabited world). They are ignorant that not one angel only, but many, shall encamp round about them that fear God, according to the Psalmist’s word; furthermore, they shall strive to capture and subjugate the new Jerusalem, the beloved city, from which the divine law went forth through the apostles and ran throughout the inhabited world. Where, some say, the Antichrist shall sit in the temple [of God]; whether in the Jewish one, once [indeed] divine, but cast down because of the daring crime against Christ, and expected by the God-opposing Jews to be rebuilt by him; C or whether in the truly divine temple, the Catholic Church, usurping what is alien and showing himself as though he were God, as the Apostle says.
But fire coming down from heaven shall not long [suffer him], whether it be visible [fire], as it was for the two captains of fifty in the time of Elijah, or the glorious coming of Christ, which shall destroy them with the breath of his mouth, and shall devour both them and the aforementioned nations, and shall deliver their leader the devil [along] with the Antichrist and the false prophet to the lake of fire, to be tormented unto the ages of ages.
But we, having been taught by the Savior Christ to pray not to enter into temptation, let us pray for this earnestly, acknowledging our own weakness, that we may be rescued from the experience of those things prophesied, and may neither undergo the coming of the Antichrist, D nor the movement of the aforementioned nations, nor the deadly danger forcing one to depart from the saving faith; but guarding the testimony of conscience as uninjured as possible, and showing forth the burning heat of love toward Him who bought us with His precious blood [Christ] through good works, let us hope for the enjoyment of the eternal good things, being braced for this by the rich mercies of God, that it should be our lot to attain them in Him, our Savior [and] Redeemer Christ, with whom to the Father, together with the Holy Spirit… [index: entries preserved]
B is the Church has received, it is superfluous to speak. We, therefore, hearing the Lord saying to the Sadducees that as the angels of God are in heaven, so also shall the righteous be; and the Apostle saying that the kingdom of God is not food and drink, we interpret the one thousand years as the time of the Gospel preaching. For as it has been written before, there is no need to understand those one thousand years as that specific number; for neither in the Canticles is it said: "A man shall place for his fruit a thousand of silver"; and again, "A thousand to Solomon, and two hundred to those who keep his fruit" applies to those who observe his fruit, for he indicated this number; but [it signifies] the multitude and the perfection in fruit-bearing—just as here, the most perfect fruit-bearing of faith, after which the son of perdition, the man of lawlessness, shall come, so that all who have not believed in the truth, but have taken pleasure in unrighteousness, may be judged according to the Apostle, and according to the Lord’s own saying: "I have come in the name of My Father, and you did not receive Me; another will come in his own name, and him you will receive." Then, therefore, as it has been said, Satan being loosed from his prison will deceive all the nations, and will stir up Gog and Magog to war for the ruin of the inhabited earth. That Gog and Magog are by some considered to be those Scythian nations from the far north, which we call Huns, which are more populous [and] more warlike than all earthly kingdoms [and nations]—as we see—but which are restrained by the divine hand alone from mastering the whole world until the loosing of the devil. C Some interpret Gog as "gathering" or "a gathering," and Magog as "lifted up," in the Hebrew language; so that through these names either the gathering of the nations or pride is signified. It is to be noted that Ezekiel also prophesied that these nations would come at the end of time with heavy force to fall upon the land of Israel, and that for seven years, because of the multitude of them, weapons would be burned with fire; which some of the interpreters took to refer to the fall of the Assyrians with Sennacherib in the time of Hezekiah, which happened many years before the prophecy of Ezekiel; while others refer it to the destruction of the nations who attacked those who were intending to rebuild the wall of Jerusalem after the captivity in Babylon, after Cyrus the Persian, and after him Darius, ordered the governors of Assyria to provide help in this matter; and others refer it to the forces of Antiochus that were defeated by the Maccabees. That their coming is more appropriate to these last times is clear, first, from the fact that it is nowhere written that Scythian nations at that time waged war against the Jews, but only the neighboring peoples, jealous of their sudden prosperity; second, from the fact that it is written about Gog that [he] "will be prepared from ancient days, and will come at the end of time"; and third, from the fact that in the present Apocalypse it is prophesied D
A [with the lifegiving] Spirit, glory, power, honor and worship, now and always, and unto ages of ages. Amen.
CHAPTER LXIV. SERMON XXII. Concerning the one sitting upon the throne, and the general resurrection.
XX, 11. *And I saw a great white throne, and Him who sat upon it; from whose face the earth and the heaven fled away, and no place was found for them.*
By the white throne, the rest of God is signified, B which He takes in the saints who are resplendent with the beauty of virtues, being enthroned in them. And the fleeing of heaven and earth signifies their passing away, and their renewal for the better. In which case, there shall no longer be found a place for change or mutation. For the creation, which was made subject to corruption on our account, according to the teaching of the Apostle, will be transformed into the freedom of the children of the glory of God, being renewed unto something brighter, and not passing away completely, as it seemed to the blessed Irenaeus C and Antipater and other saints. The blessed Irenaeus says: "The substance, or the essence, of the creation is not destroyed; for the constitution of this world is true and firm, that is to say, those things in which the transgression occurred: for man grew old in them, and by this very fact the fashion of it came to pass for a season, since God foresaw all things." And [the great] Methodius in his *Discourse on the Resurrection* [himself] sets it forth thus: "It is not pleasing to say that the whole is destroyed, and that the earth and air and heaven are to be burned up, not for their destruction, but for their purification and renewal [according to Basil], 'the world washed by fire' D not to follow with complete destruction." And the Apostle clearly bears witness saying: *For the expectation of the creation waits for the revelation of the sons of God. [For the creation was made subject to vanity,] not willingly, but by reason of him who subjected [it] in hope; because the creation itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God.* And before these [also], holy David, singing to the Lord, said: *You shall send forth your Spirit, and they shall be created; and you shall renew the face of the earth.* And to this pertains that of Isaiah: *For behold I create new heavens and a new earth; and the former shall not come into their heart; but you shall be glad and exult*—and as it follows. And with reason; for by the abundance of true joy and the greatness of the rewards, those who are among the saints [419 Greek/420 Latin] will forget their labors and pains. And in another place the same [author] says: *As the new heaven and the new earth, which I make, shall remain before me; so shall your seed and your name stand.* So the creation which was made on our account must, along with us, receive the change for the better, not passing into non-existence, just as we do not after death.
*And I saw the dead, the great and the small, standing before God; and books were opened; and another book was opened, which is the book of life; and the dead were judged from those things which were written in the books, according to their works.* By dead he means either all men, as those who endured the death of the body; or those who were dead in transgressions. Great and small, [as we have previously stated], either those who were such in age, or those who had done the works of death more or less, and would be punished in proportion to their deeds; [420 Greek]—the great being the just, and the small [in reality] and of little account being the sinners, because of the [spiritual] baseness [from sins] of their soul. The books that are opened are indicative of each one's deeds, and of each one's conscience. And the one book, [he says], is of life, in which the names of the saints are written.
*And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them; and they were judged, each according to his works.* Each body, he says, is reconstituted from those elements into which it had been resolved, whether it had been committed to the earth or the sea. Death and Hades are not living animals, as they are written of by some; but death is the separation of soul and body; and Hades is a place hidden from us, that is to say, [invisible and unknown], which receives [our] souls departing from here. Dead souls, however, are those that bear with them the works of death. For the souls of the just are in the hand of God, as a certain wise man said; and the torment of death shall not touch them.
*And death and Hades were cast into the lake of fire. This is the second death, the lake of fire. And if anyone was not found written in the book of life, he was cast into the lake of fire.* The fact that death and Hades are cast into the lake of fire signifies either what is written: *The last enemy, death, is destroyed;* or those [souls] which are the cause of [the heaviest and wickedest] sin.
wicked powers of death, which have hades as their [own] lodging, and send those who are persuaded by them thither, to be [condemned] to the fire. For just as the inhabitants of a city are called by its name, so also are death and hades, as they are the causes of these things. For since all things that have been created by God are exceedingly good, that fire will be destructive of those things which are not such. For it is written A that *God did not make death.* By this, then, it is signified that death or corruption shall no longer exist, but that incorruption and immortality shall reign. But if all those not written in the book of life shall be cast into the lake of fire, there is no need to wonder. For just as there are many mansions with the [God and] Father for those who are saved, so also are there there various modes [and places] of punishment: some more bitter, others milder, which those who have not been deemed worthy of the book of life shall experience.
CHAPTER LXV. Concerning the new heaven and new earth, and the Jerusalem above.
*And I saw a new heaven and a new earth: for the first heaven and the first earth passed away, and the sea is no more.* Here, too, it does not signify the non-existence of creation, but a renovation to something better, as the Apostle says: *This creation itself shall also be delivered from the bondage of corruption into the liberty of the glory of the children of God.* And the divine psalmodist [says: *Like a garment*] *thou shalt change them, and they shall be changed.* For that which is grown old, being renewed, signifies not the destruction of its substance, but the scraping away of age and wrinkles. And it is our custom, in the case of men who have changed somewhat for the better or for the worse, to say: "He has become another man." It must be noted, moreover, that concerning the heaven and the earth he says B that it "passed away," in place of "it was changed," and just as we do, it received the change of its former state as a kind of death, and [the] ending to what is better. But concerning the sea, he says that, *The sea is no more.* For what need is there of a sea, when men have no need to sail it, or to acquire through it the goods cultivated in distant lands? Besides this, the sea also signifies this tumultuous and wave-tossed life, and [it means] that there will be no need of it then. For no remnant of disturbance or fear will be left among the saints at that time. [And the great Basil confirms this conjecture, bringing forward the passage from Isaiah, which says: *Who says to the abyss: You shall be laid waste, and I will dry up all your rivers.*] And the holy city, new JerusalemA I saw descending out of heaven, from God, prepared as a bride adorned for her husband. From the sight of the city as the holy Jerusalem new, the name of "newness" is displayed; it is the sign of that transformation into a more brilliant state which the Jerusalem above shall attain, descending from the bodiless powers down to men, because Christ, our God, has become the common head of both. And this city is fitted together from the saints—concerning whom it is written: *Holy stones are rolled upon the earth*—having Christ as the cornerstone. It is called a "city" B as the dwelling place of the reigning Trinity; for He dwells and walks in it, just as He has promised. It is called a "bride" as adhering to the Master and being joined in an ultimate and inseparable union. And it is described as "adorned" as one that possesses within itself, according to the Psalmist, glory and beauty in the variety of virtues.
XXI. 3, 4. *And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and He will dwell with them; and they shall be His people; and God Himself shall be with them, their God; and God will wipe away every tear from their eyes.* From heaven, the holy evangelist C is taught that this is the true tabernacle, of which that shown to Moses was a type—or rather, a pre-figuration of a type—existing as a form of the Church of today. In this tabernacle, not made by human hands, there shall be no weeping, nor any tears. For the Giver of everlasting joy will grant to all the saints an unending gladness. *And death shall be no more, nor mourning, nor crying, nor pain, shall be any more; for the first things have passed away.* And this is in accordance with what is written: *Then pain and sorrow and sighing shall flee away.* The statement that "the first things have passed away" signifies that both the affliction of the saints and the insolence of the wicked have reached an end, D assigned fittingly to each of them.
CAPUT LXVI. Of the things said by Him who sat upon the throne.
XXI. 5, 6. *And He said who sat upon the throne: Behold, I make all things new. And He says to me: Write, for these words are true and faithful. And He said to me: It is done. I am Alpha and Omega, the beginning and the end.* True are these words, as proceeding from the Truth itself, and known no longer through figures or symbols, but through the realities themselves. Christ is both the beginning and the end: the first, by reason of His divinity; the last, by reason of His humanity; and also because He extends His own providence from the first of the bodiless creations down to the last of men.
A "I will give to him that is athirst of the fountain of the water of life, freely." To him who thirsts for righteousness, He promises to provide the grace of the life-giving Spirit, which He promised in the Gospels to those who believe in Him. And "freely," because the sufferings of the present time are not worthy to be compared with the glory that shall be revealed to the saints. Or "freely," because it is not possible to acquire this for money, but only by good works, and by the philanthropy of Him who provides it. "He that shall overcome shall possess these things: and I will be his God, and he shall be my son." He says that he who overcomes the war against the invisible demons shall attain these good things, having become a son of God, and enjoying the spiritual goods. "But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death." For God, who thirsts for our salvation, exhorts us from every side to the inheritance of the good things that come from Him, both by pleasant and by sorrowful things; setting before our eyes the splendor of the Jerusalem above, B and the dark and painful gloom of the fire of Gehenna; so that, either by the desire for eternal glory or by the fear of unending shame, while there is still time, we may work what is good. He says that the timid and unmanly—those who have abandoned the struggle against the devil—will be condemned to the second death. May we, by propitiating with good deeds Him who is the lover of mercy, who desires not the death of the sinner but his repentance, attain His gifts—He who has obtained them for us not only by the exhortations of His words, but also through His deeds and sufferings. For it was permitted to Him to be satisfied only with the exhortations to good and the warnings against evil, and after this either to punish or to reward those who were worthy of either punishment or glory; but He did not disdain to suffer for our sake, so that He might neither damage our free will, nor appear to have overlooked anything for the sake of our healing and correction. Let us not, therefore, receive the grace of God in vain, but let us make His benefits effective through conversion and the manifestation of good works, so that we may obtain the promised goods in Christ our God; with whom to the Father, together with the Holy Spirit, be glory and power, now and always, and for ever and ever. Amen.
CHAPTER LXVII. SERMON XXI. On the angel manifesting [to him] the city of the saints, and measuring its wall together with its gates.
A 9. *And there came one of the seven angels who had the seven vials [full] of the seven last plagues; and he spoke with me, saying: Come, I will show thee the bride, the lamb's wife.* Through these words it is shown that the angels not only bring upon men calamitous plagues, but [also] act like physicians, at one time performing surgery, and at another prescribing mild medicines. For he who then brought the plague upon those who deserved it, now shows to the holy man the blessedness of the Church. He fittingly calls the bride of the Lamb his wife; for when Christ was slain as a lamb, he then betrothed her to himself with his own blood. For just as when Adam was sleeping, the woman was fashioned by the extraction of his rib, so too to Christ, having voluntarily fallen asleep through death upon the cross, the Church was joined, having been established by the outpouring of the blood from his side for our sake.
10, 11. *And he carried me away in the Spirit to a great and high mountain; and showed me the great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.* To be carried away in the Spirit signifies to have been raised up from the earth in one's mindset through the Spirit towards the consideration of heavenly things; and by "a great and high mountain" [is hinted at] the exalted and supramundane life of the saints. In which the wife of the Lamb, the Jerusalem above, shall be adorned and glorified by God; *and her light was like unto a stone most precious [as a stone] of jasper, clear as crystal.* The light of the Church is Christ, [shown] by the crystal-clear jasper, as he is ever-flourishing, life-giving, and [as] pure; and through other images he is portrayed in other ways; for by the example of one single form, the multiform nature of his benefits towards us cannot be described.
12. *And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel.* [Just as] the great wall of the Church, high and protective of those in the holy city, is Christ. In which there are twelve gates, [which are] his holy apostles; through whom we have obtained access and entry to the Father; and they themselves are assisted by twelve angels who are preeminent and draw closer to God, according to the intimacy in holiness. For if we have been entrusted with an angel
as a guardian and teacher, how much more must we believe that the founders of the Church and the sowers of the evangelical word had as fellow-workers for the preaching of the Gospel those who hold the first rank among the angels? The names of the tribes of the spiritual Israel are written upon the apostolic entrances, just as those of the sensible Israel were inscribed in their time upon the ephod of the high priest of old. Indeed, Scripture now confirms through these names the care that the apostles have for the faithful, just as Paul says that he has the care of all the Churches, and that his heart is widened to receive all those whom he has begotten through the Gospel.
B XXI, 13. *On the east, three gates; from the north, three gates; from the south, three gates; and from the west, three gates.* The fourfold figure of the gates and their threefold extension signify the knowledge of the adorable and most holy Trinity, which has been diffused throughout the entire world, and which we have received through the life-giving Cross. For the disposition and arrangement of the gates is such that it presents the form of a cross. They are set out, as it were, according to the form of the twelve oxen that supported the sea constructed by Solomon, characterizing the threefold quaternion of the apostles, the herald of the holy Trinity, and the proclamation of the four Gospels to the four ends of the earth through which the spiritual sea of holy baptism, which purges the world of sins—established by the mystical Solomon—is figuratively represented.
XXI, 14. *And the wall of the city had twelve foundations, and upon them twelve names of the twelve apostles of the Lamb.* The foundations of the wall, he says, are the blessed apostles; upon them the Church of Christ has been founded. Their names are inscribed upon them as though on a tablet, for the easy instruction of those who read.
XXI, 15. *And he who spoke with me had for a measure a golden reed, to measure the city, and its gates, and its wall.* The golden reed signifies the preciousness of the measuring angel—whom he saw in the form of a man—and of the city being measured, whose wall we have already interpreted as Christ. It is measured not by men but by an angel, on account of the purity and wisdom of the supermundane natures; to them, as is likely, the magnitude and beauty of that upper city is known. We reckon that by "wall" here is meant the divine surrounding and protection, in which the saints shall be guarded. D XXI, 16. *And the city lies four-square, and its length*
and they attend to him, who are endowed with greater knowledge A and sanctity. For if we believe that every faithful man is assigned an angel, who performs the duty of a faithful tutor, how much more just is it to believe that the first founders of the Church, and sowers of the evangelical word, are those who hold the primacy among all the angels, and are the precursors of the evangelical preaching? Even the names of the tribes of the intelligible Israel are written upon the apostolic entrances, because the things of old, in the time of the high priest, were written in the sensible; for the Scripture does not cease to witness the care the apostles had for all the believers, just as Paul says he has "the care of all the churches," and his heart he "enlarged," and he begat all those whom he could gather through the Gospel.
XXI, 13. *From the east three gates, and from the north three gates, and from the south three gates, and from the west three gates.*
The fourfold figure of the gates, and their triple expansion, signifies the knowledge of the most holy and adorable Trinity diffused throughout the fourfold world; which knowledge, indeed, is obtained for us by the life-giving cross: since the composition and arrangement of the gates is such that it bears B the form of the cross. For they are arranged in the form of the twelve oxen which Solomon prepared to support the bronze sea, and which, being set four by four, signified the apostolic
tetrad
, the herald of the holy Trinity, and the mission of the four Gospels to the four ends of the earth; by which also the intelligible sea of the holy baptism, which cleanses the world from sins, [and] which is constituted by the mystical Solomon, was foreshadowed.XXI, 14. *And the wall of the city had twelve foundations, and in them twelve names, of the twelve apostles of the Lamb.*
The foundations of the wall, he says, are the blessed apostles; for upon these is the Church of Christ founded. And their names are written in them as if in a table, for the instruction of those who desire to read them.
XXI, 15. *And he that spake with me had a measure, a golden reed, to measure the city, and the gates thereof and the wall.*
The golden reed, C and the measurer (whom he also saw in the likeness of a man) signify the excellence and dignity, and the measure again signifies the city which we have indicated before. But this measure of the city, not of all, but of the angels, designates a certain singular cleanliness and wisdom of the supermundane natures. Moreover, the magnitude and elegance of that supernal city is superior to others, as is probable, so that it is known. But by the wall we judge that the fence of divine fortification and protection is meant, in which the holy ones are safely guarded. D
XXI, 16. *And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed twelve thousand furlongs. The length and the breadth and the height of it are equal.*
The city lies foursquare, because of its steadfastness and stability; for a shape that is equilateral in length, breadth, and depth is called by some a cube; and it is said to denote steadfastness. And the twelve thousand furlongs which he says the city has, perhaps signify its magnitude; for, as David says, its inhabitants shall be multiplied beyond the sand. Perhaps also it is because of the number of the twelve apostles, by whom it is inhabited. And the hebdomadic number also, being mystical, through a certain analysis sets forth what is sought. For the stated thousands of furlongs make up the so-called miles, 12,000; the thousand denoting the multitude of the endless life; the seven hundred, the perfection in rest; the fourteen, the double sabbatismus of the soul and the body. For two times seven make fourteen.
*And he measured the wall thereof, an hundred and forty and four cubits, the measure of a man, that is, of the angel.*
The measure of the depth of the wall is 144 cubits; for the number twelve, being multiplied by itself, which reveals the apostolic teaching, makes this number.
*And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.*
The building of the wall, jasper, indicates the ever-verdant and unfading life of the saints, as has often been said. And its gold is called pure like glass, to signify the clarity and brilliant brightness of those who dwell in it.
*And the foundations of the wall of the city were garnished with all manner of precious stones.*
XXI, 17. The twelve foundations are twelve precious stones, of which eight were long ago inscribed on the breastplate of the high priest; but four are changed; so that the harmony of the new with the old might appear, and the excellence of those who have shone forth in it. The apostles, therefore, adorned with every virtue, are signified by the precious stones.
The first foundation, jasper. Through the jasper, which is green in color like the emerald, it is likely that Peter, the leader of the apostles, is signified; as one who bore the death of Christ in his body, and showed the ever-verdant and youthful love towards Him; [who] also led us into a place of green pastures through [his] fervent faith. The second, sapphire.
C By this, which resembles the heavenly body—from which they say that lapis lazuli is also formed—I believe the blessed Paul is signified, who was caught up to the third heaven and there drew those who obeyed him, as he had his citizenship in the heavens. The third, chalcedony. This [stone] is not recorded in the priestly breastplate; rather, it is the carbuncle, which is not set down here. It must be considered, therefore, whether perhaps the saint called the carbuncle by this name. For the blessed apostle Andrew is also a "carbuncle," as having been ignited by the Spirit. The fourth, emerald. Through the emerald—which happens to be green in color and nourished by oil, and which receives its transparency and beauty from it—we consider the preaching of the evangelist John to be indicated, brightening with divine oil the dejection that comes to us from sins, and bestowing the ever-verdant nature of faith through the precious charism of theology. The fifth, sardonyx. By this, possessing the color of a human fingernail along with transparency, it is likely that James is indicated, who before others accepted bodily death for Christ; which the [fingernail] characterizes, lacking sensation when it is cut. The sixth, sardius. Through the sardius, inasmuch as it is of a reddish color and transparent, yet therapeutic for swellings and wounds from iron, I assume the beauty of the [blessed] Philip's virtue is characterized; for it is brightened by the fire of the divine Spirit, and it heals the psychic wounds of the misled, which they received as injuries from the devil. The seventh, chrysolite. By the chrysolite, which resembles gold in its brilliance, Bartholomew is perhaps depicted, adorned with very precious virtues and with divine preaching. The eighth, beryl. Through this, which is sea-colored and airy [and approaching the hyacinthine color], I think that Thomas is signified, who undertook a long journey across the sea as far as the Indians, for the sake of their salvation. The ninth, topaz. By the topaz, which is red and resembles the carbuncle, and which emits, so they say, a milky substance that is a remedy for those suffering from eye disease, the soul of the blessed Matthew can be signified, inflamed with divine zeal and adorned by the shedding of his own blood for Christ, and providing a remedy through the Gospel for those [who are]
blinded in their hearts, and giving milk to those newly born in faith. A
The tenth, chrysoprasus. By the chrysoprasus—which possesses a color deeper than gold—I think the blessed Thaddeus is signified, who preached to Abgar, King of Edessa, the kingdom of Christ (signified by the gold) and Christ's death (signified by the leek color).
The eleventh, hyacinth. By the hyacinth, which bears a color that is azure, or rather like the air, it is likely that Simon is signified, as he was a zealot for the gifts of Christ and possessed a heavenly mind.
The twelfth, amethyst. By the amethyst, which in its form is purple, I conjecture that Matthias is signified, who was deemed worthy of the divine fire in the distribution of tongues, and who filled the place of him who had fallen, B by reason of his ardent desire to be well-pleasing to Him who chose him.
These things we have inserted from what had been spoken by the holy Epiphanius concerning the stones—which he had adapted in another way to the chiefs of the tribes of Israel—for the exercise of those who encounter these enigmas, making a conjecture of the truth, while acknowledging that the exactness is known only to Him who revealed it. Yet in truth the apostles are foundations and precious stones, one representing this, another that; and all in common reserve the special excellence that is in fair things. Therefore, I ask that I be spared from blame regarding the interpretations set forth here, as if they were forced. For we have not severed the communion and mutual chain of the apostles by the peculiarity of each one’s virtue, but through this partial diversity we have been eager to declare their total identity, C holding to one another like a chain.
“And the twelve gates were twelve pearls; each of the gates was of one pearl.” The twelve gates are manifestly the twelve disciples of Christ, through whom we have known the door and the way of life; who themselves are twelve pearls, having acquired their brilliance from the one precious pearl, Christ.
“And the street of the city was pure gold, like transparent glass.” It is not possible to represent by a single example the exactness of the goods of the city above. Therefore, he beheld the street of the city as gold because of its luxury and fine color, D and as crystal—that is, as transparent glass—because of its purity; both of which it is impossible to find combined as one thing among us. These things the saint has beheld, as he was able.
The pure understanding of the city above surpasses also both hearing and sight and intellect.
XXI, 22. *And I saw no temple in it: for the Lord God Almighty is its temple, and the Lamb.* A For what need is there of a sensible temple for that which has God as its guard and shelter, in whom we live and move and are? For He is both the temple and the inhabitant of the saints, dwelling [in] them and walking in them, as it has been promised. The Lamb, the Lamb of God who was sacrificed for us, to whom naturally also the life-giving Spirit is conjoined: which He revealed through the following river.
XXI, 23. *And the city has no need of the sun, neither of the moon, to shine in it; for the glory of God lightened it, and its lamp is the Lamb.* For where the intelligible B Sun of righteousness [is], there is no need of sensible luminaries; for He Himself is both its glory and its lamp. And the nations of them that are saved will walk in its light, concerning whom he says: *And the nations shall walk in the light of it, and the kings of the earth bring their glory [and honor] into it.*
XXI, 25. *And its gates shall not be shut by day; for there shall be no night there.* For the nations that are being saved, as has been said, C will walk in its light; but those who have ruled over the earth of the passions will bring the glory and honor of good works into it. And the fact that the doors shall not be shut signifies either the safety and immutability of its inhabitants, or that even there the divine gates of apostolic teaching are open to all, for the learning of those more perfect. There shall be day there, and no night. For night shall be assigned to sinners.
XXI, 26, 27. *And they shall bring the glory and the honor of the nations into it: and there shall in no wise enter into it anything that is common, and that worketh abomination and a lie, but they which are written in the Lamb’s book of life.* The brightness and the glory of the nations—that is to say, those among them who have pleased Christ—shall be brought to fruition in that city. And everything common and unclean shall not enter there. For what communion D is there for light with darkness?
Chapter LXVIII. Concerning the pure river that was seen to proceed from the throne.
XXII, 1, 2. *And he showed me a pure river of water of life...*
bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of its street.*
By the river that proceeds from the Church in this present life is shadowed forth the washing of regeneration. For this, being moved by the Holy Spirit, makes all who are washed in it purer and clearer than any snow or crystal. But the river of God, which irrigates the heavenly Jerusalem with a great abundance of waters, is the Holy Spirit, who proceeds from the throne of God and the Father through the Lamb; and flowing down through the midst of the supreme powers, which are called the seats of the Divinity, it abundantly refreshes the streets of the holy city, namely, its multitude, which, according to the Psalmist, exceeds the number of the sand. *And on either side of the river was the tree of life, bearing twelve fruits, yielding its fruit every month.* This B river, he says, irrigates the saints planted beside it, who are metaphorically called trees of life by a certain assimilation to the tree of life, which is Christ, and by participation in and imitation of him. Now this tree of life brings forth twelve fruits, that is, a perennial offspring of fruits. For there will be no winter of sin, which forces the trees of life to shed their leaves, as we are accustomed to see here; but the age of the fruit-bearing of the saints, which is rightly termed here "of twelve months" both on account of the custom of the year common to us and the preaching of the twelve apostles, is filled to overflowing with the abundance of excellent fruits.
The whole of this passage can also be explained in another way. By the river, therefore, as has been said, are signified the gifts of the life-giving and all-holy Spirit; which, through the throne of the Father and the Son, namely, through the orders of the Cherubic spirits in which God sits enthroned, go forth into the streets of the city, that is, into that numerous multitude of the saints; and from these, as from the first, they are diffused to those who participate in them secondarily, according to the orderly disposition of the heavenly ranks and hierarchies. And that by the tree of life Christ is signified, understood in the Holy Spirit and through the Spirit, is beyond controversy. For the Spirit is in him, and he is worshiped in the Spirit, and he himself is the one who bestows the C Spirit; and through him the twelve fruits of the apostolic choir are given to us, producing the constant offshoots of divine knowledge. Through these, indeed, is obtained the acceptable year of the Lord, and the day of retribution, which had long before been proclaimed by the prophet, is finally proclaimed to us now. *And the leaves of the tree are for the healing of the nations.* By the leaves of the tree of life, which is Christ, are designated the more slight and, as it were, superficial notions of divine judgments; just as by its fruits is signified the more consummate knowledge of the same things, which will finally be revealed in the future age. Therefore, leaves of this kind will serve for healing, that is, for the expiation of the ignorance of those nations which have been less valiant in the practice of the virtues; forasmuch as one is the glory of the sun, and another D the glory of the moon, and another the glory of the stars; and since there are many mansions with the Father, accounting some worthy of less, and others of greater, brightness...
according to the analogy of every person’s deeds. It may also be understood in another way: the tree of life, yielding twelve fruits, signifies the apostolic choir, A by participation in the tree that is truly of life, which, through the communion offered to the flesh, granted us participation in His own divinity. The fruits of these are those who have produced a hundredfold. The leaves are those who have produced sixtyfold, who also offer healing to those from among the nations—those who have attained to thirtyfold—conveying to them the radiance of divine light which they received through those who brought forth fruit a hundredfold. For as great as is the difference between leaves and fruits, so great is the difference among those who are to be saved then; for some receive less, others more, just as it is written. But if "tree" is written in the singular instead of "trees," it signifies the unified life and concord of the saints. It is, moreover, a custom of Scripture in many places to call these "tree" in the singular instead of many trees, and to use singular nouns for plural ones.
B And there shall be no more curse. Since the word for "curse" (or "devoted thing," *anathema*) is understood in two ways—the one, as that which is untouched by the many and is devoted (anathema) to God alone; the other, as that which is untouchable for all creation and the holy powers, being reserved for the devil by reason of his complete alienation from the good—we believe that this latter sense is what is emphasized here. For such a thing is in truth not "devoted" (anathema), but "deposited" (catathema), being subjected to the devil and condemned along with him: and this will not be in that City.
And the throne of God and of the Lamb shall be in it; and His servants shall serve Him, and they shall see His face; and His name shall be on their foreheads. Those who, he says, have become the throne of God through the Lord’s rest in them, they shall be the inhabitants of that C City, and they shall see Him face to face, not through riddles, but as He was seen by the holy apostles on the holy mount, as the great Dionysius says. And they shall have, instead of the golden plate which the high priest formerly wore, the divine name not only upon their foreheads, but also engraved in their hearts, signifying a firm, bold, and immutable love for Him. For the writing on the forehead hints at the adornment possessed in boldness. And there will be no night there, and they need no lamp and light of the sun; for the Lord God shall enlighten them, and they shall reign unto the ages of ages.
If, as Christ says, the righteous shall shine as the sun, what need will there be for a lamp or solar light for those who have the Lord of glory as their enlightenment and king, by whom they shall be reigned over unto the ages of ages, or rather, as the divine Apostle says, shall reign together with Him?
CHAPTER LXIX
That Christ is the God of the prophets, and the Lord of the angels.XXII, 6. And he said unto me: These words are faithful and true. They are faithful and true, as having been brought forth from the Truth itself. Up to this point, he has set forth the vision of the angel and the interpretation of the things seen; henceforth, however, he speaks as from his own person. He says: And the Lord God of the holy prophets sent his angel, to show unto his servants the things which must shortly come to pass. If Christ is the God of the prophets, who sent his angel to show unto his servants the things that are to come to pass, through the mediation of the blessed John who saw the vision, it is evident that, in the opening remarks, he spoke by way of condescension and economy concerning the Son, that the revelation was given [to Him] on account of the flesh. For He who is the God of the prophets, and who sends the angels as ministering spirits to His own servants to manifest the things that are to come to pass for them, cannot be ignorant of anything, neither of the day nor the hour of the consummation; so that the One who has all the hidden treasures of wisdom and knowledge as God might learn it here through the Father. The Evangelist now assumes His person, saying:
XXII, 7. And behold, I come quickly: blessed is he that keepeth the words of the prophecy of this book. It is indeed the custom of the prophets to deliver divine oracles everywhere as if from their own person. Now, "I come quickly" signifies either the brevity of the present time in comparison with the future, or the suddenness and swiftness of each person’s end. For the end of each man is his own departure from here. Since, then, we do not know at what hour the thief comes, we are commanded to watch and to have our loins girded, and to have our lamps burning with a life lived according to God, and shining upon our neighbors. Therefore, let us not cease to supplicate God with a contrite heart to deliver us from all who pursue us; lest, when we are overcome by them, the angels who are to receive our souls may snatch them away unprepared, as there being none to redeem nor any to save; lest the soul of each one of us, entangled in the bonds of base and earthly things, and not bearing the separation [from them], may turn back to them in vain, and having left these things, being urged on by angelic guardianship
and by divine command, may depart hence swiftly, leaving these things to others; and only then may he begin to deplore uselessly the negligence of the time that has passed. But rather, let us keep in mind and melodiously chant that Davidic utterance: “I was prepared, and I was not troubled, that I might keep thy commandments,” A and let us receive as the reward for keeping them the glory from God, [hearing the voice]: “Well done, good and faithful servant; you have been faithful over a few things, I will set you over many; enter into the joy of your Lord.” With whom, to the Father, together with the Holy Spirit, belongs glory, honor, and power, now and always, and unto the ages of ages. Amen.
CAPUT LXX. PROLOGUE XXIV. That what the Apostle saw is worthy of faith.
XXII, 8, 9. *And I John, who heard and saw these things; and when I heard and saw, I fell down to worship before the feet of the angel who was showing me these things. And he says to me: See that you do not: I am a fellow-servant of you and of your brothers the prophets, and of those who keep the words of this book: worship God.* B And this also is a characteristic of the apostolic soul: for just as he did in the Gospel, saying, “And he who saw it has borne witness, and his testimony is true,” so here too, having confessed himself to be an auditor and eyewitness of the things prophesied, he confirmed what was seen. He also displayed the piety of the angel who formed the vision, in that he did not accept the worship of a fellow-servant, but wisely C assigned it to the common Lord.CAPUT LXXI. How he was commanded not to seal, but to preach the Apocalypse.
XXII, 10. *And he says to me: Do not seal the words of the prophecy of this book: for the time is near.* Up to this point he has set forth the angelic utterances, but from here he shifts to the person of the Lord Christ, saying: *Do not seal the words of the prophecy. D For indeed the book is worthy of being read by the faithful. For through the punishments prepared for sinners, and through the rest promised to the saints, it guides those who encounter it toward the true life.**Let the one doing injustice act unjustly still; and let the filthy become filthy still; and let the righteous do righteousness still; and let the holy be made holy still;* and *behold I come quickly; and my reward is with me, to render to each according to his work.* He has not spoken what is brought forward here as if inciting to injustice and filth—far from it—but as one preserving the unrestrained nature of the will; as one might say, "Let each do what pleases him, I do not constrain the choice." Having shown that to each practice...
there follows a fitting reward, he says: "I come to render to each according to their deeds [ver. 12]." A I am the Alpha and the Omega, the beginning and the end, the first and the last [ver. 13]. For there is nothing older than me, nor shall there be an end to the divine authority and kingdom. Often it has been said above that Christ is "the beginning" because of his divinity, and "the end"—that is, the last—because of his humanity. "Blessed are they that do his commandments; that they may have authority over the tree of life, and may enter in through the gates into the city [ver. 14]." Truly those who do the commandments of God are worthy of being called blessed. For they shall have authority in the everlasting life to rest upon the tree of life—Christ our God—and to delight in his contemplation, B with no wicked power hindering them; and they shall enter into the city above through the apostolic gates—that is to say, through his teachings—by way of the true door; not climbing in from elsewhere, as the hireling shepherds do, but being led in by the gatekeeper of life. "Outside are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loves and makes a lie [ver. 15]." And by dogs are meant not only the shameless and the unbelieving, and the "evil workers" in the circumcision whom the Apostle lamented, but also those who, after baptism, have returned to their own vomit. Therefore, together with the fornicators, murderers, and idolaters, they are alienated from that city above.
CHAPTER LXXII.
C How the Church and the Spirit within her call for the glorious manifestation of Christ, and regarding the curse lying upon those who corrupt [this] book."I Jesus have sent my angel to testify to you these things in the churches [ver. 16]." Here, too, is shown the sovereign dignity of him who sent the angel. [The word "to testify" is put here in place of "to solemnly adjure."] "I am the root and the offspring of David." Christ is the root of David as God; he is his offspring as being born of him according to the flesh. "And the bright and morning star." The same is the bright and morning star, as in...
having risen for us in the morning after the three days; and by the manifestation of the common resurrection to the saints after the night of the present life, he shall bring upon them the unending day.
XXII, 17. A *And the Spirit and the bride say, Come. And let him that heareth say, Come.* The Church, being the bride, and the Spirit who dwells in her, cry out in our hearts, "Abba, Father," and invoke the presence of the only-begotten Son of God. And every believer who hears, as one who has been taught, prays to God and Father, "Thy kingdom come." *And let him that is athirst come. And whosoever will, let him take the water of life freely.* For thirst is necessary for the drink of life, in order to the firm possession of what has been acquired; especially since this gift is provided, not to those who have labored not at all, but to those who, though not worthy of the magnitude of the gift, yet bring a genuine and ardent purpose instead of gold and silver and bodily toil.
XXII, 18, 19. B *I testify to every man that
A hears the words of the prophecy of this book: If any man shall add unto these things
A even that word: "Come, Lord Jesus." For the advent of Christ is desirable to the saints, seeing that He is accustomed to render the reward of works more abundantly. And this present book, which is divinely inspired, shows a certain path to the blessed rest and the end to those who diligently read it; the scope of which, encompassing the whole, I shall set forth in a little, not uselessly, that we may learn both the endurance in adversities and the modesty in prosperities, and certain other species of virtues. B It gathers also that one thing which can be the summary for a man obtaining on earth, namely, to contemplate the divine glory in the heavens; not that the divine essence—for that is shaded by a symbol—but its aspect, whether it be the variety of precious stones; or the image of the multicolored rainbow; or some other similitude of this kind, formed by Providence for the performance of this task. We learn also from this volume, not only those holy and incorporeal virtues, but also3 that men dwelling in the body have pleased God, and move familiarly around the throne of divine majesty, or else make manifest the fulness of the Lord's presence. The book is marked with the seven seals of divine judgments, far more sublime than what can be understood by the human mind; and therefore, by the Lamb of God who was slain, it could not be solved. C Furthermore, this book of divine revelation treats especially of what happened from the first advent of Christ even to the consumption of the ages, some already having come to pass, others yet awaited. It is discussed in this work also concerning the fortitude and constancy of the martyrs, of the double punishment of the infidels, of the bounty of the evangelical seed, of the ruin of those of ignorable faith and their ultimate excision; of the desire with which the saints burn for the second advent of Christ; of the magnitude of the calamities and disasters which precede the advent of Antichrist, and of the evils and persecutions which the same, when he comes, will kindle against the Christians. D Moreover, it is permitted to know that men of such sanctity are so dear to God and so much is He concerned for them, that the punishment of the impious is delayed until those who are impressed with the seal of the angels are separated from the impious, lest, if it were otherwise, they should happen to be involved in the common slaughter. Moreover, that the seven plagues are to be inflicted on those who live on earth in the last times, by which they are severely admonished that we look for conversion; and that we may not experience these ourselves, we pray with supplications. For the angel who held the testimony of the eternity of the Gospel, and preached to those who were dwelling on the earth, was very affectionate and pious toward our race.
Commentary on the Apocalypse
By his satellites, he reveals the path through the Euphrates and their weakness, and brings upon the world the complete earthquake of the transposition of present things; when that harlot city, resembling a beast and resting upon the devil, shall receive the destruction befitting it. After which, God is hymned by the super-mundane powers, and the Church, the Jerusalem above, is joined to Christ in the most accurate union, and the winepress of wrath is trodden. Of the intelligible supper, through the passing away of earthly things, the angels and the angel-like men participate, with the Antichrist and his adjutant being handed over to Gehenna. From this point it is also possible to see the binding of the devil and his temporary loosening, and his being sent into destruction, and the blessedness of the holy martyrs reigning with Christ before the advent of the Antichrist. After which, the devil, having been loosed for a little while, and having stirred up Gog and Magog, will be punished together with them, when the books of what was done by each are opened, and the book of life, and some attain the second death, while others are deemed worthy of the Jerusalem above and the marriage of Christ. From this divine book we learn, as far as it was possible, the distance of the city above, with its wall and gates and foundations, from the angel, and the divine river of the Spirit proceeding from thence; and that no speech is able to set forth the seemliness of the things above, or the infinite glory. By which, the divine Theologian exhorting us, commands us to say: "Come," that is, he who will provide these things which you have prepared for the saints. Which, while we desire, may it come about, through the vision and the enjoyment, by a burning longing for the keeping of the divine commandments, that we may possess these things in patience, and meekness, and humility, and purity of heart; from which is born a distraction-less and unclouded prayer, presenting a mind naked of every material concept to God, the beholder of hidden things, incorrupt from demonic deceits and suggestions. For the deceiving enemy desires, in the heart’s prayers to God, to mingle adulterously with it, sowing corruption-producing seeds, dragging it away from the divine union; so that in its meditation the fire consuming his contrivances might not be kindled—for our God is a consuming fire—and the soul which keeps company with Him purely and uncloudedly, even if chilled by sins, He renders warm and productive of all burning fire; just as the sun shining strongly upon an earthen vessel filled with water brings fire out from there according to some boiling and reflection; if only we also will manifest to the Sun of righteousness the temple of the Spirit as glass, and not as earthen or earthenware and unreceptive to the divine ray; who, wishing for all to be saved and to come to the knowledge of the truth, shines the grace of His own splendor upon all without hindrance; it is participated in by each according to the measure of the purity of the intelligible eyes.
May the all-merciful Lord, who suffered in the flesh for our sake, Christ our God, deign to grant us to acquire this purity of mind—to whom is due all glory, honor, and adoration, together with the Father and the life-giving [and Holy] Spirit, now and ever, and to the ages of ages. Amen.
NOTES OF FRIDERICH SYLBURG VETERANUS ON THE COMMENTARY OF ANDREAS OF CAESAREA
The pagination here presented is that of the Sylburg edition, which we have indicated in the text in bold type; the verse numbers correspond to the lines of our edition, numbered in bold digits. So that these notes may be better understood, we have used two manuscript copies for the commentary of Andreas of Caesarea on the Apocalypse: the one provided by our most illustrious Elector, the other by the famous library of Augsburg in Vindelicia. The Augsburg manuscript is about four hundred years old; the Palatine, although nearly three hundred years newer than the Augsburg, is nevertheless not inferior to it in many respects. Furthermore, the Palatine has a nearly continuous text of the Apostle; the Augsburg, however, has it divided into many sections. As this classification pleased the interpreter Theodore Peltanus for the sake of clarity, so it also pleased us, although we have retained the connective or conjunctive particles of our Palatine manuscript in the commentary, so that some traces of coherence might remain. Those things which we have inserted into the Palatine from the Augsburg, and those which are absent from that same Augsburg, are enclosed by us in brackets [ ]. And indeed, those things which are absent from the Augsburg will be mentioned in these notes; the rest, about which no mention is made here, should be understood as having been accepted into the Palatine from the Augsburg. Finally, some assistance was added from the Bavarian manuscript, which Peltanus used. These are owed to the industry of David Hoeschel, who, as in other things, so also in this edition, did not wish to be found wanting to us or the Republic. Therefore, to come now to the particular discrepancies of each: the first folio is indeed missing from the Augsburg, but the defect has been supplied by a more recent hand, with this title prefixed: "By our Father among the saints, Andreas, Archbishop of Caesarea in Cappadocia, Interpretation on the Apocalypse of the holy Apostle and Evangelist John the Theologian." The Bavarian has: "Andreas, Archbishop of Caesarea in Cappadocia," with the rest omitted. The sixth and seventh lines are absent from A, of which the former is without doubt the author’s, the latter seems to have been added by the copyist. In the Bavarian it is certainly, "To my Lord, brother, and fellow-minister," omitting the mention of the prologue. In the context of verse 2, P has "by my thought," A has "by my power," meaning by my strength. Verse 9, P has "of the mystical things seen by the saints," A has "of the mystical things (or mysteries) seen by the saints." Verse 11, A has "to be removed," in the aorist tense: and soon after "of the many prophets, instead of of the ancient ones," rather ineptly. Verse 24, P has "does not fall," A has "does not fail," as also the vulgate edition. 1 Cor. XIII, 26, the interpreter preferred to take [paxipte] as a proper noun: I think it is an appellative, as below [ó paxápios] is used several times concerning this theologian of ours, 29, 54; 32, 54; 44, 51; 101, 16; 104, 9. Ibid. [ΠΙΟΣ] A has "hoping for." And v. 33, [θεωρία] instead of [ἱστορία]. In the last verse the same as infinitive mood. Page 2, v. 1. A has "to those living by grace" and following v. "in the blessed one," there omitted, here added with a preposition. V. 9, the same "to other matters of instruction." V. 12, P has "videlicet spirituale," A has "namely according to the spiritual kind of speech." V. 14, the same A has "with the historical kind and the moral/tropological," and soon, "and to the," without a preposition. V. 17, for [ὅ] the same has [τῷ], "in that." V. 27, in P there is a double reading, [καταλείποντας] or [καταλιπόντες]. V. 32, A instead of numerical notes has fully, "twenty-four discourses, and seventy-two chapters": and likewise in the following v. "of the twenty-four elders." V. 38, the same "to lengthen," in the aorist tense. V. 41; the same "Paulu" with one [τ], and v. 47, [ἡγοῦμαι] instead of [οἶμαι], in the same sense. Page 3, v. 5, the iambus enclosed in brackets is absent from A, and transcribed
by the corrector rather than the author. From the following verse, the same A has [er-mineia] instead of [ex-ig-e-sis], and likewise v. 25 and 38, in almost the same sense. The bracketed portion in the following verse is absent from the same. The same in the following verse has [sk-o-to-sei] for [ek-ko-te-tai], of the same significance. V. 12, the same has [en-di-e-tri-pse], "tarried"; and v. 15, [ta pan-ta], without composition. V. 19, the same has [ke], common use, for [kai]. Moreover, the passage is from Ps. 90, also cited by Peter; and in the following verse, the same adds [pomp-san-tos tou pa-tros an-to-pon a-po-stei-las di’ an-ge-lou an-tou]. V. 23, the comma enclosed "to e" is absent from A. In the following verse, the same A has [e-n-ych-ri], compound, as in the preceding member. V. 26, the same has [de-an-dens], as also the interpreter; with a simpler structure, yet the reading [ho de-spo-tes] can be sustained: in this sense, Christ, as Lord, to me as it were for His servant. V. 32, the same A has [e-o-ra], in the imperfect tense; and v. 34, tau-ta gar ei-si pa-ra-sta-ti-ka tou te e-ne-sto-tos chro-nou, kai tou mel-lon-tos ai-o-nos. V. 40, A with the order of members transposed, te gar ho pa-ron kai-ros, di’ hou ma-ka-ris-mou tu-chein ex-e-sti, kai pa-sin eis er-ga-si-an pro-kei-me-nos, hos phe-sin ho Ky-ri-os Er-ga-zes-the he-os he-me-ra e-stin. The same custom, subaudito [estin], or some other similar verb. The passage cited also exists in John ix. Page 4, v. 2, the participle [pa-ron-tes] is absent from A. V. 4, before this section, instead of [Io-an-ne ta de e-pta], the title prefixed in A is this, [Ke-pha-la-ion a. Lo-gos a.]; our interpreter has also followed this. The article [tou] in v. 5 is added from the vulgar editions: P and A without the article have [a-po ho on]. V. 7, A [ton en-o-pion tou thro-nou tou The-ou], who are in the sight of the throne of God. V. 11, the same A [ha-pan-ta-chou men ha-pan-ta-che]: and in the following v. [ho-mo-stoi-chon] for [sy-stoi-chon]. The participle [le-gon] is absent from the same in v. 17. V. 19, the same [ton Pa-te-ra], but [pros ton The-on], read also in John i. V. 25, the same [ar-chi-ko-ta-te], without composition: and in the following v. [syn au-te mne-mo-neu-o-me-nous], with dissolved composition. V. 39, A [kai a-po I-e-sou Chri-stou ho mar-tys], without punctuation. V. 44, the same A is more contracted, [ou-ke-ti ka-thos to pro-te-ron tha-non-tes o-pson-tai tha-na-ton], no longer, as they died before, shall they see death. V. 46, the same is still much more contracted, ar-chon de ton ba-si-le-on tes ges, hos ka-tar-chon ton ba-si-leu-san-ton ton ge-i-non e-pi-thy-mi-on le-ge-tai, that is, He is called, however, the prince of the kings of the earth, as one holding empire over those who have been dominated by earthly desires. And presently it follows, [ei ho ma-kar.], the rest being omitted. This appellation is also repeated within, 88, 49. Page 5, v. 6, P [pro-ste-the-se-tai], "shall be added": A [pros-te-thei-tai], "is added". V. 8, the same A [be-bai-ou-me-nos] or v. 10, [e-uthys e-pa-ga-gein]. V. 11, the same [ty-pho-nin], in the Attic manner. The bracketed [kai] is absent from the same in v. 15. V. 28, the same [te ly-san-ti he-mas], who loosed us: the commentary recognizes both, [ly-san-ti] or [lou-san-ti]. The bracketed genitive [ton ai-o-non] is absent from the same A, v. 31, and the preposition from v. 34. V. 33, the same [di’ a-ga-pes], through dilection. V. 35 the same, [ka-le-san-ti he-mas], who called us a royal priesthood. V. 40, the same [hy-sta-ta], in the singular number. The bracketed [tou] in v. 45 is absent from the same, and likewise [kai] in v. 47. V. 46, the same [ei-te a-so-ma-ton no-ou-me-non di-a ton ne-phe-lon dy-na-me-on], whether incorporeal powers be understood by the clouds. V. 52, the same A [di-o], wherefore, therefore, for [di' hou]. Page 6, v. 3, the article [ho] is absent from A. V. 5, the same A [kra-ton ha-pan-ton]. The bracketed [en] is absent from the same in v. 11, and likewise [ho] in v. 13, [ei Chri-stou] in v. 14. The same A in v. 19, [a-pa-gge-lo], future tense. V. 25, the same [e-chou-sa o-pi-so mou pho-nen me-ga-len] and v. 27, [ho ble-peis], singular number. The bracketed [a-gi-o] in v. 32 is absent from A. V. 37, the same [au-tes] for [au-ton], by relation to the trumpet. V. 44, the opinion of Irenaeus is more clearly set forth below 79, 4. V. 50, the bracketed [to o-nos] are absent from A. Page 7, v. 1, A [zo-ne de chr.]. V. 5, the same [ma-zois], and superscript [ma-stois], and likewise presently v. 7. V. 8, the same [da-kty-lo], in the subjunctive mood. The bracketed [kai] in v. 14 is absent from the same A. V. 20, [pe-py-ro-me-noi] also in A, but the Latin interpreter has [pe-py-ro-me-ne], by relation to the furnace. V. 22, A po-das gar au-tou te the-o-te-ti he a-gi-a sarx, hai ten he-me-te-ran so-te-ri-an eir-ga-sa-to, that is, For the sacrosanct flesh was His feet in regard to the Deity: which wrought our salvation for us. V. 25, the same A [ho-mo-ioi de chal-ko-li-ba-no hon pha-sin], like unto chalcolibanus, which they say. V. 39, the same [ho he-li-os phai-nei], as also the Latin interpreter, the sun shines. V. 52, for [hou] you would more aptly read [o-phai], it signifies. The Augustan codex, with this name omitted, has in the preceding verse [phai-nei hos ho he-li-os], not badly. Page 8, v. 4, A [e-pe-son], aorist 2, more customarily: and v. 9, [tas kleis tou ha-dou kai tou tha-na-tou]. The same v. 10, Tau-ton pe-pon-then ho a-po-sto-los I-e-sou to tou Na-ue kai Da-ni-el; hon di-a to ex-o..., which reading the interpreter also followed. V. 18, the same [hous ei-des], with a more customary structure. V. 25, the same [ka-ta-li-pan-ton-tes], very aptly. V. 32, the same [e-no-e-se], in the aorist past. V. 43, the same [ton phau-lon], in the plural number. V. 48, Palat. [e-pi ou-ra-ni-on lo-gi-kon ta-xe-on]. The passage rings word for word: And it is likely that, by the seven stars, or seven angels, is signified the administration of the rational orders in the seven heavens, spoken of by Irenaeus and Epiphanius, and that it is placed at Christ's right hand, in which also are the ends of the earth. Page 9, v. 1, A [e-ba-pti-sas], you baptized; but [e-ba-pti-sas] is also acknowledged by the old interpreter. In the following v., the same A [ouk e-ko-pi-a-sas]; the old Latin interpreter also acknowledges the negative further here; but the commentary does not seem to acknowledge it in v. 8. Both are correct in [ko-pi-a-san], because, forsooth, [ko-pi-an] signifies both to labor, and to be broken or to fail by labor. V. 3, the same [goun] for [oun]. V. 7, Palat. [tau-ten ch.], in the accusative case. In the following v. A [eis], present tense. V. 15, the same A [tous ta-per-i-on], plural number, and v. 17, [ta pro-te-ra er-ga], in the comparative degree. V. 23, the bracketed portions are absent from the same A. V. 28, the same [tes E-phe-si-on s. E-kkle-si-as]. V. 39, the same [pro-sei-len], and v. 41, [e-pe-ggei-lat] there in the aorist past, here in the perfect. V. 51, [e-hou-sai], present tense. The bracketed portions are absent from the same in v. 53. Page 10, v. 5, A [tes Smyr-na-i-on E-kkle-si-as], of the church of the Smyrnaeans. The bracketed portion of verse 6 is absent from the same. V. 13, the same [plou-si-os d’ ei, he-goun en tois pneu-ma-ti-kois]: but you are rich, that is, in spiritual things: and v. 15, [en te kar-di-a sou], in your heart. V. 21, the article [ho] is absent from the same, see Paul to the Romans 11. In the following v. for [e-stin], the same A has [her-me-neu-e-tai], is interpreted, i.e., it sounds interpreted; which interpretation is also repeated by me at 50, 33. V. 24, the same [me-den pho-bou], do not fear, and presently, [mel-leis pa-schein], present tense. The following bracketed [ho] is absent from the same. V. 40, the same [ouk a-di-ke-the-se-tai]; which the interpreter followed. The reading sounds, "shall not be condemned". In the following v. A [ta se-ma-n-then-ta to tes Per-ga-mon E-kkle-si-as ag.], What things were signified to the angel of the Pergamene church. Page 11, v. 4, A [e-ke-i-nou], singular number. V. 7, the same A more briefly, [e-di-da-ske ton Ba-la-ak], taught Balaac, as also the old Latin interpreter; but our reading is repeated also presently in v. 17, moreover the history exists in Numbers ch. xxiv. V. 14, the same [di-a-bo-lo-gous], with less significance. In the following v. the same, [e-pi-spei-ro-me-nous], super-sown, by the devil, forsooth. The bracketed [ka-tha-ros] is absent from the same in v. 39. V. 41, the same [ouk oi-de], doth NOT know; less conveniently. Page 12, v. 7, the bracketed comma is recognized by neither A nor the old Latin interpreter. V. 14, A [pe-ri ten pi-stin] and in the following v. [pe-ri tous de-o-me-nous], with the same preposition in both cases. V. 19, the same A [a-the-lei-an], privatively: and v. 23, [tau-ten de e-pi-stroph], with the conjunction varied: likewise v. 35, [e-pe-mei-ne] for [e-ne-mei-ne]; and presently, [ten spo-den], with the preposition detracted. V. 45, the same [e-a-si] for [ei-si-ne]; and presently [ta pa-the], substantively. The bracketed portions are absent from the same in v. 47. Page 13, v. 4, A [ke-ra-mi-ka], diphthong; and presently [syn-tri-be-tai], present tense. V. 20, the same [ge-nei], present tense: and v. 22, [ton a-gi-on e-pa-gge-lle-tai]. V. 25, the same A has [ei-do-lon] for [e-thi] and in the following v. [a-go-re-u-e-sthai], present tense. V. 31, the same, composite.
A We have departed; v. 55, we learn, each signifying according to the subject. V. 53, Pal. *of God* instead of *of Christ*, less distinctly.
Page 14, v. 1, the included *us* is absent from A. V. 4, the same has present tense *and holding*. V. 7, Pal. more briefly, *having shaken off despondency, he says*. V. 13, A *has accomplished*, past perfect. From the same are absent the included words in v. 25. The following verse, the same uses *which* for *those*. V. 30, in the same are noted also another reading, *the garment of the flesh*; *indumentum carnis*, the garment of the flesh. V. 52, the same A, *into the book of the living*. From the same are absent the included words in v. 40. V. 44, the same for *written* has *written*, *scripta*.
Page 15, v. 6, A negatively, *not a small one*. V. 11, the same *as he formerly said to Moses*, quemadmodum videlicet olim Moysi ait. V. 14, The Greek sounds: *I am content with the purpose and will of my mind, and I do not ask for things that exceed my strength*. V. 21, the included words are absent from A. V. 25, the same *the separation which is in us*. V. 35, the same *the one about to be present immediately*, but the interpreter also approves of this. The following verse, the same A *of the impious*, so that it might be, *of the impious who were at that time reigning in Rome, in the persecution against the Christians*. V. 28, P *my obedience*, but *obedience* is superscripted, which A and the common edition also acknowledge, as does the old interpreter. The included *as* in v. 43 is absent from A. Likewise those things which are included in v. 49. V. 54, the same A *to him*, in the dative case.
Page 16, v. 4, the included words are absent from A, and likewise in v. 15. The same v. 3, *I engrave*, with the preposition added. V. 17, the same. *What things were signified to the angel of the Church in Laodicea*, Quæ angelo Laodicensis Ecclesiæ significata fuerint. V. 21, the same without a conjunction, *the faithful, the true and the beginning of the creation*, primitia creaturæ. V. 24, the included words are absent from A, and likewise in v. 29. V. 34, the same A *of living faith*, viventis (seu vivæ) fidei: and the following verse *always* instead of *often*. V. 56, the same in the genitive case, *through sloth*, per socordiam. V. 46, the same *makes vomit*, vomitum facit. The following verse the same *taking*, assumentibus: and *how abominable*, with *me* above 9, 31. V. 50, P and B *mixing*, commiscens; not very aptly. V. 52, *our* is absent from A.
Page 17, v. 4, A *chooses*, middle form: and *collyrium* (eye-salve), with the first and second diphthongs: but Bavar. *collyrium*, with only the third diphthong, as if by contraction from *collyrium*. V. 6, A *if you wish to be rich, I say, acquire from me, who am the one enriching*. V. 12, the same *looking forward*, present tense. And v. 14, again *eye-salve*, as a little before in v. 4. V. 16, the same *having opened*, future tense. From the same are absent the included words in v. 19, and likewise in v. 26. V. 30, the same *I seek*, present tense. V. 16, *all*: is absent from A. V. 48, the same *upon the throne*, in the genitive case. V. 49, the included words *even if*, are absent from A. The same v. 55, *imparting to us of his own deity, as it was possible for men to receive*, impertitus nobis deitatem suam, quatenus homines eam capere poterant.
Page 18, v. 5, A *evidently*, with the same meaning. From the same is absent the article *the* in v. 10: *if for union* in v. 15. V. 13, the same composite *we shall attain*; and v. 17, *for* instead of *with* — with no variation in meaning. The included words in v. 20 are absent from the same; and likewise in v. 36. In the same v. 23, there is noted also another reading, *the hearing*, in the accusative case. V. 45, the same *that which is right*. V. 49, Bavar. *with these*, cum hoc: and the following verse *nourishing* instead of *healing*; the interpreter has departed far from this.
Page 19, v. 2, A in the accusative case, *upon the thrones*. The following verse, from the same are absent the included words, *and* and *in*. Note also the variety of cases in these members: and in the former indeed it should be understood *they were standing*, stabant: in the other, *I saw*, *these*, or others of that sort. V. 7, A in the active form, *he went*. V. 15, instead of *for*, the codex has it entirely. V. 17, the same *is set*, in the middle form, in the future tense. V. 26, both with A and P can be borne through synlepsis of gender, though Bavar. is generally more congruent with the feminine gender, *both*, utraque. But they sound toward the Greek word: *To those, however, who are worthy of salvation, he gives the illumination of both of these: that one indeed, the eye of the mind; this one however, gliding into the spiritual ears.* V. 53, the same A *these spirits either*, Spiritus hi sive: and the following verse *one must not think of angels, but of those who excel the rest*, in the order of words, with the sense not varied. Ibid. the same A *I think nothing is unpersuasive*, adverbially, of course, for *in nothing*, nullatenus, nequaquam. V. 50, the included words are absent from A. The following verse the same *for this reason*, propterea, not very aptly. V. 53, the same *in which also he viewed the Seraphim existing round about*, in qua et Seraphos circumquaque exsistentes spectavit.
Page 20, v. 1, A after *throne* immediately *he drew*, as also *and like*, with the intermediate words omitted: but Bavar. omits also *the*. V. 5, A *having the face as a man*, habens faciem ut homo. V. 8, the included *four* is absent from A: likewise *even* in v. 10. The same again v. 8 instead of *Isaiah* has *Ezekiel*, and this is in Ezech. ch. 1. But the following words sound more to the word; signifying through the four faces either the four elements, from which God founded and preserves things, as it seemed to some; or the fourfold dominion of God, in celestial and terrestrial things, in marine and subterranean. V. 18, the same, *this also to be divinatory*. From the same are absent the included words, *to love*, *if this*, in v. 23, and likewise the article *the* in v. 27. V. 34, the same *against themselves*, contra sese: not very aptly. The following verse the same, *and from inside having eyes*. From the same are absent the included words in v. 37. V. 39, the same, *in two*, instead of *for the two*; but not likewise in the following members. V. 40, the same *to be*. V. 46, the same, *Lord Sabaoth the Almighty*. Note additionally, with the order of the commas transposed, *he who is and he who was*. V. 48, the interpreter seems to have read, *but rest is not said to be for these holy powers, because of this.* For the Greek words sound: *But rest for these holy powers is not to cease from the singing of the divine hymn:* with that kind of speaking that is found in the Latin poet: *Una salus victis, nullam sperare salutem.* V. 49, the same with the conjunction changed, *the Christ*.
Page 21, v. 2, A *they shall worship him who lives forever and ever*, adorabunt eum qui vivit in sæcula sæculorum. From the same are absent the included words in the following verse. V. 6, A *confessing*, referring to the genitive *of these*. V. 8, the same *they cast*, present tense. The following verse, Pal. *the Lord God*, in the nominative case. The included *the holy* in v. 10 is absent from A. V. 10, the same A with the order of the commas inverted, *stood and were created*. The included *that* in the following verse is absent from the same. V. 14, the same *of all created things*. V. 23, instead of *book* it has *scroll*: and v. 25, *of divine things*, divinarum rerum. V. 28, the same *the consummation of the book firm or certain*, consummationem libri firmam seu certam. From the same are absent the following included words, *I say, signifies*. V. 55, the same, *Christ said was to be fulfilled in the Gospel according to Luke*. From the same is absent the included *in* in v. 35. V. 40, the same more briefly, *by these it is shown that neither angels, nor men*. V. 47, the same divided, *and I*. V. 50, the same composite, *having fallen in*, *illapsæ*. The Greek words there sound to the word; perhaps as if the purest order of angelic essences had fallen into ignorance. The included *the* in v. 53 is absent from A: likewise *to loose* in v. 55.
Page 22, v. 5, perhaps after *contemplation* should be added *of the lamb*; so that it may be, *On the vision of the lamb in the midst of the throne and four animals*; or, *Of the lamb seen between the throne and the four animals*. A is a little otherwise, *of the lamb having seven horns, how he opened the books*; which reading the interpreter followed. V. 8, *the animal*, in the neuter gender, in relation to *the creatures*. The same, following verse, *having been sent*, past tense. V. 14, Pal. *sealed*, obsignatum: and likewise presently v. 16 and 40: not very aptly. V. 19, A *took the book*, with the name repeated for the relative. V. 23, the same in the plural *harps*; it has in the margin *harps* in the singular number. V. 27, the same *through the purity of life*, per vitæ puritatem. V. 36, the same *they shall reign*, in the present tense. V. 58, the same *by these it is shown*.
A.
Page 15, v. 6, the negative, *not a little*, non parvum. V. 11, the same, as of old Moses says, quemadmodum videlicet olim Moysi ait. V. 14, they sound, *but not with intent or will content*, nam animâ proposito ac voluntate contentus sum, nec postulo quæ vires superant. V. 21, the inclusions are absent from A. V. 25, the same *for my illumination*, idem τὸν ἐμοὶ φωτισμόν. V. 33, the same *but very much present*, idem τῆς αὐτίκα μάλα παρεσομένην, but if it proves anything the interpreter says. Following v., the same *the impious*, idem ὁ ἀσεβῶν, ut sit, impiorum, qua Romæ tunc regnabant, adversus Christianos persecutione. V. 28, the same *of my obedience*, P τῆς ὑπα- κοῆς μου, obedientia meæ : sed superscriptum *of endurance*, ὑπομονῆς, quod cum A et vulg. ed. agnoscit etiam vetus interpres. Inclusions v. 43, absent from A. Item that which is included v. 49, absent from A. V. 54, the same *concerning him*, B ἐπ᾿ αὐτῷ, dat. casu.
Page 16, v. 1, inclusions absent from A, item v. 15. Idem v. 3, *having engraved*, ἐγχαράξω, added prep. V. 17, idem. *Those things which by the angel of the Laodiceans were signified*, Τὰ δηλωθέντα τῷ ἀγγέλῳ τῆς ἐν Λαοδικείᾳ Ἐκκλησίας, Quæ angelo Laodiceusis Ecclesiæ significata fuerint. V. 21, idem without conjunction, *the faithful and true, the beginning of the creation*, ὁ πιστὸς, ὁ ἀληθινός· et ἡ ἀρχὴ τῆς κτίσεως, primitiæ creaturæ. Ab A item v. 29. V. 34, the same *of the living faith*, A τῆς ζώσης πίστεως, viventis (seu vivæ) fidei : et seq. v. *certainly very often*, πάντως προ πολλάκις. V. 46, the same *dullness*, C διὰ ῥαθυμίας, per socordiam. V. 46, idem *it makes a comrade*, ἔμετον ποιεῖ, comitum facit. Seq. v. idem *they receive*, λαμβάνουσιν, assumentibus : et *abominable*, ὡς βδελυρὸν, ut supra 9, 31. V. 50, P *the opposing*, ὁ συμμεμιγνούσα, commiscens ; parum apte. V. 52, cou ab A abest.
Page 17, v. 4, *he inscribed*, Ἔχρισα, media forma : *and of the collirium*, et κολλούριον, prima et secunda diphthongis : at Bavar. *collurion*, κολλούριον, tertia tantum diphthongô, quasi per contractionem ex κολλούριον. V. 6, *if you wish to be rich*, A εἰ πλουτῆσαι βούλει, par' ἐμοῦ τοῦ πλουτίζοντος, φησί, κ ἦ- σαι· *If thou desirest to see me, who makes thee rich*, Si ditescere vis, a me, qui divites facio, compara. V. 12, *having been added*, idem προσιγνομένη, præs. temp. Et v. 14, again *collyrium*, ριτουμ κολλούριον, ut paulo ante v. 4. V. 16, idem *I will open*, ἀνοίξει, fut. tem. Ab eodem D absent inclusa v. 19, idemque v. 26. V. 30, idem *I suppose*, ἡγοῦμαι, præs. temp. V. 16, *on the throne*, πᾶσι ab A abest. V. 48, *on the throne*, ὡς ἐπὶ διθό. θρόνων, gen. casu. V. 49, inclusa, ὅτι ἡμᾶς, ab A absunt. Idem v. 53, *imparting to us of his own deity, as far as humans are able to receive*, μεταδοὺς ἡμῖν τῆς αὐτοῦ θεότητος, καθὼς ἦν δυνατὸν ἀνθρώποις δέξασθαι, impertittus nobis deitatem suam, quatenus homines eam capere poterant.
Pag. 18, v. 5, *namely*, δηλονότι, eadem signif. Ab eodem abest articulus ταῖς v. 10 : et πρὸς συνάφειαν v. 13. V. 15, idem compos. *we shall be finished*, ἐπιτευξόμεθα· et v. 17, *with him*, σὺν τῷ ἅμα τῷ- nulla significationis variatione. V. 20, ab eodem absunt : itemque v. 56. In eodem v. 23, annotata et altera lectio, *which I heard*, ἦν ἤκουσα, accus. casu. V. 45, idem *of the healthy*, τὸ εὐθαλές. V. 49, Bavar. *with him*, μετὰ τούτου, cum hoc : et seq. v. *nutritive*, θρεπτικὸν pro θε- ραπευτικὸν hic a mss. longe discessit.
Pag. 19, v. 2, A accus. casu, *upon the thrones*, ἐπὶ τοὺς θρόνους. Seq. v. ab eodem absunt inclusa, καὶ ἐπὶ ἐν. Notanda porro et casus varietas in his membris : ac in priori quidem subaudiendum *they were seated/stood*, εἰστήκεισαν, stabant : in altero, *I saw*, εἶδον, vidi, vel alia ejusdemodi. V. 7, A activa forma, ἐξάλαβε. V. 13, pro τῷ, idem integrè habet δώδεκα. V. 17, *sat*, καθήσεσθαι, media forma. fut. tempore. V. 26, *each*, ἑκάτερα cum A et P ferri potest per syllepsin generis, fere tamen Bavar. congruentiùs in imino gen. ἑκάτερα, utraque. Sonant auten ad ver-
· 167 IN ANDREAM CAESARIENSEM Christi fidem. Alibi abest inclusum οὕτω v. 2... A II Cor. 2. B v. 24, cum elliptico isto commatio, οἱ διὰ καρδιακῶν ὀδυνῶν, interpres subaudit σωζόμενοι, ex sequentibus nimirum. V. 31, A ἡ δὲ ἀκρίβεια, conjunctione mutata: et v. 38, πολύμορφον, multiformem. V. 45, idem εἰς μερισμόν, in partitionem: et v. 45, ἐν τοῖς πλησίον περιτίθεται, ubi cum Pal. consonat etiam Bavaricus. Ab eodem A absunt inclusa v. 53. Pag. 32, v. 8. A κράζουσι κραυγῇ καὶ φωνῇ μεγάλῃ, λέγοντες. Ἡ σωτηρία τῷ καθημένῳ ἐπὶ τοῦ θρόνου Θεῷ ἡμῶν, καὶ τῷ Ἀρνίῳ. V. 15, inclusa καὶ ab A abest. V. 19, idem λευκῶν τὰς καρδίας, subaudita scilicet praepositione κατά, περί, vel simili. Ab eodem abest articulus τῶν v. 22. V. 26, idem ἐπὶ τὰ πρόσωπα αὐτῶν· et v. 28, trajecto commatum ordine, ἡ δόξα καὶ ἡ σοφία, καὶ ἡ εὐχαριστία, καὶ ἡ τιμή, minus convenienter. Ab eodem absunt inclusa v. 31, et 53. V. 43, idem τῶν ζώων pro τῶν χερουβίμ, et v. 47, εἰς τὴν αὐτοῦ κτίσιν, in creaturam ejus. Pag. 33, v. 6, A composite κατασκηνώσει. V. 14, Pal. ἐνταυθοί, more Attico: et v. 19, τοῦ Πατρὸς βίῳ τοῦ Πνεύματος errore nato e scriptura compendiis πατρὸς και πνεύματος, ut infra 67, 19: 100, 13. V. 29, ἦν οὐδὲ γὰρ ὑπὸ πειρασμῶν ἔτι, omissa mora negativa ante ὀδυνηθήσονται. V. 12, A ὡς θυμίαμα, sing. numero: et v. 55, ὡς ἡμιώριον. Pag. 34, v. 7, A composite, ἐπιδεομένων· et v. 9, εἴτε καὶ τὴν δευτέραν τοῦ Χριστοῦ παρουσίαν, ἥτις ἐστὶν ἀγγέλοις ἄγνωστος. V. 19, idem ordine mutato, εἴτε τι ἕτερον· et v. 22, οἷονεὶ τὸν λίβανον τὸ δεχόμενον θυμιατήριον. V. 28, idem διανείμαι, praepositione variata. V. 55, idem Τὸ θυσιαστήριον τοῦτο, ὁ Χριστός. V. 43, A ἐν αὐτοῖς, masc. genere: et v. 52, cum articulo, διὰ τοῦ ἀγγέλου· et seq. v. δεχθεῖσα, omissa priore compositionis parte. Rursum v. 42, interpres legisse videtur, τὸ θυσιαστήριον τὸν Χριστὸν εἴρηκε. C Pag. 35, v. 5, A δεδόσθαι, praet. perfecto. Idem v. 6, ἔκπτωσιν pro ἐκκοπήν· et δεήσεις pro κλήσεις v. 9. Ab eodem abest articulus τοῦ v. 27. V. 32, idem γράψαι, opt. modo: itidemque praecedenti v. παραδώσαι· et superscriptum παραδώσῃ, subjunctivo modo: parum usitate. V. 51, idem ἀσεβείας pro ἁμαρτίας. Ab eodem abest inclusum ὀμεθα v. 38, idem mox δόξα, τιμή. V. 44, idem ἐφέρετο, tempore praeterito: et v. 48, μεμιγμένα, plur. numero. Pag. 36, v. 2, A τὰς πρὸ τῆς συντελείας μελλούσας πληγὰς ἐμφαίνειν· et v. 9, ἀνάλωται, absque augmento: et v. 15, τῆς ἡμέρας τῆς μεγάλης, articulo propter substantivi praepositionem geminato. V. 16, A ψυχῶν pro ἐμψύχων. Ab eodem abest inclusa καὶ v. 20, idemque mox itidem, τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ, τῶν ἐχόντων ψυχάς· et v. 22, plurali numero διεφθάρησαν et v. 50, ὑποστῆναι casu, praeterito aoristo: et mox idem ἐν αὐτῷ, nempe τῷ βίῳ. V. 33, idem τούς δέ, accus. casu: V. 42, victori lex ista repetitur etiam infra, 57, 6: sed et a Theocrito exprimitur Idyllio 23, suu Amyci persona. Is enim Polluci de victoria praemio quærenti respondet, Σὺς μὲν ἐγώ, σὺ δ' ἐμὸς κεκλήσεαι, εἵ κεκρατήσω, et v. 45, ἀπεκραίνοντο, interiore praepositione mutata. v. 52, A Ἄψινθος· et seq. v. ἀψίνθιον. Bav. in priori membro habet, λέγεται Ἄψινθος· in altero, ὡς ἄψινθος. Pag. 37, v. 4, A adverbialiter εἰκότως. Ab eodem abest articulus ὁ v. 8: itemque θεῖον v. 21. V. 13, idem A οὐ πᾶσι δὲ, ἀλλὰ τῷ τρίτῳ μέρει· et v. 19, δεῖ τοίνυν ἡμᾶς, μὴ βουλομένους κρίνεσθαι, ἑαυτοὺς κρίνειν. V. 24, A composite, ὑποδέχεσθαι. V. 33, idem σὺν τῇ pro ἅμα τῇ. Ab eodem absunt inclusa v. 41: itemque articulus τῆς v. 47. V. 45, idem παρὰ τῷ Ἰωήλ, dat. casu: et v. 49, κόλασιν pro κάκωσιν. Pag. 38, v. 13, A plur. num. ἐν οὐρανοῖς· et v. 28 μηδὲ μὴν οὐδέ. Ab eodem absunt inclusa v. 50, 51 et 52. V. 35, idem ἔφασαν· et mox, καταβαίνειν ἐπὶ τῆς γῆς, ἤγουν ἐν τῇ κρίσει τῇ ὑποληφθείσῃ κοιλάδι Ἰωσαφάτ. V. 46, exstat in A et altera lectio, ἐν τούτῳ μὲν τούτους. Ab eodem abest inclusum φησί seq. v. et continenter sequitur, καὶ μετὰ ταῦτα. Idem v. 55, verso verborum ordine, ζέφον τῶν προσβολῶν αὐτῶν. Idem seq. v. παραδεχθεισῶν habet, et superscriptum παραδειχθεισῶν. D Pag. 39, v. 10, inclusum με ab A abest: itidemque μηδέ v. 12. et contra idem v. 11, aliter epitasim habet, ὥστε καὶ κατὰ τὸν Δεσπ. et v. 17, masc. g. κατὰ τὸν Δεσποτικὸν λόγον. V. 22, idem subjunctivo verbi modo, εὕρωσι· et v. 26, plur. num. διὰ τούτων. V. 28, idem ἀνωδύνως pro ἐν ὀδύναις et seq. v. composite ἐξήρτηται. V. 32, idem ὡς τῶν βασάνων μητέρα, nomine scilicet pro relativo posito: et v. 34, πρός πόλεμον, mutata praepositione. Sic vers. 42, verbis commutatis, τῶν ἐφεξῆς ῥηθησομένων, τὰς λεχθείσας ἀκρ. et seq. v. ἐξέλαβον, activa forma. V. 47, idem ἐπάγειν, infin. modo: et mox gen. casu, τῆς ἐν γεέννῃ κολάσεως, relatione videlicet ad τοῖς ἀξίοις. V. 51, P scripture sensus est, quibus nos, cum victi sumus, tamen ut malam illam per voluptatem victoriam vincentes, nos coronari existimamus. Aug. paulo aliter, οἷς ἡμεῖς, ὅταν ἡττηθῶμεν δι' ἡδονῆς, ὡς τὴν κακὴν νίκην νικῶντας, αὐτοὺς στεφανοῦσθαι νομίζομεν· quibus nos, cum per voluptatem victi sumus, nihilominus ut malam illam victoriam vincentes, nos coronari existimamus. Bav. οἷς ἡμεῖς, ὅταν νικηθῶμεν τὴν κακὴν ἧτταν, δι' ἡδονῆς, νικῶντες στεφανοῦσθαι νομίζομεν· quibus nos, cum mala illa victoria per voluptates victi sumus, tamen vincere nos et coronari existimamus. v. 51, τῶν δαιμόνων habet etiam Bavaricus: at A αὐτῶν, nempe, τῶν γυναικῶν· quam lectionem secutus est interpres. Palatinæ ac Bavaricæ scripturæ sensus est, Capillos autem mulierum, significare dæmones et voluptate cupidi, et ad scortationem excitare solere. Pag. 40, v. 4. A ἔχουσιν οὐράς, praes. tempore et seq. v. καὶ ἐξουσίαν ἔχουσιν ἀδικήσαι· et v. 5, καὶ ἔχουσιν ἐπ' αὐτῶν· et v. 6, ὄνομα αὐτῷ, dativo casu. ab eodem abest inclusum ζήσει v. 7. V. 8, idem παρῆλθε, praeteriit. V. 16, idem φυσικὸν θάνατον, naturalem mortem: et mox τελεσθεῖσα, absque praepositione. V. 21, A ἐκληφθεῖσα, sing. numero, nom. casu: et mox, ὡς προγέγραπται et v. 23, ἀπειλεῖ ἡμῖν τὰς δύο οὐαὶ τὰς μετὰ ταῦτα ἐλεύσεσθαι. V. 26, idem accus. casu, ἐπὶ τὸν Εὐφράτην· itidemque v. 29, φωνὴν μίαν· et v. 31, λέγουσαν. V. 41, idem προδεδεμένους, prius ligatos: et v. 44, ἀφανίζεται, praes. tempore. V. 47, idem ἐπουρανίου, quod in caelis est: et v. 49, composite, ἀπολύεσθαι, addito etiam relativo αὐτούς. V. 52, idem τῶν οὐρανίων ἤγουν ἀποθηκῶν, coelestibus mansionibus sive apothecis. Pag. 41, v. 1, inclusa δι' αὐτῶν, ab A absunt itidemque τότε v. 5. idem eodem v. 5, τὸ παριστάν. praes. tempore: et v. 7, πρὸς ἀνθρώπους. V. 15, idem ἤδη καὶ πρὸ τούτου εἰρήκαμεν· et v. 15, καὶ οὕτως εἶδον, ut et Latinus interpres. V. 19, idem ἐκπορεύεται, praes. tempore. Seq. v. Pal. plur. n. ἀπεκτάνθησαν, more collectivorum. V. 21, A ἐκ τοῦ πυρὸς, καὶ ἐκ τοῦ καπνοῦ, καὶ ἐκ τοῦ θείου. V. 25, Pal. ἔχουσι κεφαλάς, habent capita. V. 51, A ἀλλήλοις ὑπηρετεῖν. ab eodem abest αὐτῶν v. 41: et inclusa v. 48. V. 49, idem ἐπισπορῶν, superseminationem: et v. 52, ἐν ταῖς πληγαῖς ταύταις· οἱ ΠΟΣ, οὔτε μετενόησαν. Pag. 42, v. 1, inclusa absunt ab A. Idem v. ἔχεται pro ἐξήρτηται· et v. 5, ὑπὸ τῶν τριῶν τοῦ - τῶν ἀνηρῆσθαι. V. 12, item ἐπὶ τοῖς ἐπεγνωκόσι, praeterito tempore, omissa negativa: et v. 14, καὶ τὰ μάλιστα θεὸν ὁμολογοῦσιν εἰδέναι · et v. 17, δύναμιν αὐτῆς ἀρνουμένοις · et seq. v. τοῖς τῷ δαίμονι δουλεύουσι τῆς φιλαργυρίας· οἷς καὶ εἰδωλολατρία, ἐγκαλεῖ ὁ Ἀπόστολος et rursum v. 23, τῆς εἰς
εἰς Χριστὸν πίστεως. || B Ali enim abest inclusum οὕτω v. 24, et articulus οὗ v. 26 : et ἄλλον v. 38 : εἰ αὐτοῦ v. 41. V. 52, idem βιβλιδάριον, alia diminnutivi forma : et mox ἀνεῳγμένον, detracto praepositionis augmento. V. 53, idem λέων μυκᾶται, minus convenienter.
Pag. 43, v. 1, A rursum βιβλιδάριον· et v. 10, μήτε προσηνῆ μήτε ἀπειλοῦντα, sed Pal. lectio melior. Exstat autem Danielis τους cap. 10. V. 20, A sequent. casu, ἤκουσα φωνήν, itemque mox λέγουσαν· v. 23, γράφεις, scribis : aptius γράψεις, scribes. V. 24, idem brevius enarrationem sic orditur. Καὶ διὰ τούτων, δείκνυται ἄδηλα εἶναι. V. 31, idem ταμιεύσασθαι, aoristo praeterito. V. 37, inclusum Θεῷ ab A abest. V. 40, idem verso verborum ordine, οὐκ ἔσται ἔτι, non erit amplius. V. 41, item ὁ Θεὸς μὲν κατ' οὐδενὸς ἑτέρου, καθ' ἑαυτοῦ ὤμοσεν, tempore praeterito : et vers. 54, κατὰ τοῦ κτίσαντος ὀμνύουσι, τὰ ὑπ' αὐτῶν λεγόμενα ... πιστούμενοι. V. 55, Γ εὐηγγέλησε, minus usitate.
Pag. 44, v. 8, A rursum βιβλιδάριον itemque v. 12, 20 et 34. Idem eodem v. 12, ἀνεῳγμένον, cum augmento praepositionis augmento : et v. 28, dat. casu, τῇ πείρᾳ· et v. 53, composite, ἐκδιδάσκεται. V. 49, Pal. sing. numero, διὰ τούτου, per hoc. Inclusa quae sequuntur, ab A absunt. V. 54, aoristum γεύσασθαι videtur pro futuro positum, ut solet nonnunquam : nominatim infra 61, 22 : 72, 2, ut sensus sit, aut nondum eum mortem gustaturum, sed ad finem venturum esse, prohibiturumque ne Antichristi impostura. Ultimo v. A κάλαμος ὅμοιος ῥάβδῳ, καὶ φωνὴ λέγουσα, calamus similis virgae, et vox dicens.
Pag. 45, v. 1, A ἒγειρε, et superscriptum Ἔγειραι· itidemque in expositione v. 14 et 15. V. 3, Pal. τὴν αὐλὴν τὴν ἔσωθεν, atrium interius; seu, quod est intra templum : et v. 5 τεσσαρακονταδύο, uno verbo : itidemque infra in expositione v. 23 et 36. Ab eodem absunt inclusa v. 11 et 12. V. 13, idem εἰ δέ τις εἴπῃ· εἰ v. 45, τὸν ναὸν τοῦτον, φαμὲν τὸν κάλ. οἱ v. 29, τὰς λογικὰς θυσίας. V. 33, al. verbum Graeca sonant, praevaricatores autem, is qui omnia novit, ignorare dicitur, vel, praevaricatores autem etsi novit, tamen ignorare dicitur. V. 45, A ἐνώπιον τοῦ Θεοῦ ἐπὶ τῆς γῆς. Ab eodem absunt inclusa v. 46. V. 49, idem ἐπὶ τρία ἥμισυ ἔτη, ἀπὸ τῶν ἡμερῶν ἀριθμούμενα, sed videtur τῶν perperam ibi positum pro numerandi nota τᾖ', seu τῇς'. Nec multo aptius idem v. 55, τὴν τρυφήν, delicias. Ultimo versu C A ἔργων pro πράξεων.
Pag. 46, v. 5, A ἐν ταῖς ἡμέραις. Ab eodem absunt inclusa v. 17. V. 19, Pal. φόβου διδασκαλικοῦ, minus vere. V. 39, inclusum φησί ab A abest. V. 40, idem Ἰησοῦς habet pro ὁ Υἱός, minus recte. Seq. v. γεγέννηται Γ. et A γεγέννηται. Inclusum δῆθεν v. 45, ab A abest. V. 47, idem λαμβάνουσι, simplici figura : et v. 49, τὰ σώματα αὐτῶν, corpora eorum. V. 50, idem οὐκ ἀφιοῦσι, duplicis scripturae indicium, οἱ ἀφίουσι nempe, et ἀφιοῦσι· quarum tamen prior minus usitata est. Seq. v. idem χαίρουσιν ἐν αὐτοῖς καὶ εὐφραίνονται, καὶ δώρα πέμπουσιν ἀλλήλοις.
Pag. 47, v. 3, A ἃς δι' ἐπιστροφὴν ἐπέφερον. Ab eodem abest inclusum πάντα vers. 5. V. 8, idem εὔχεσθαι χρή, τῷ Κυρίῳ λέγοντας· Ἀγαθόν μοι ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικ. singulari videlicet numero. V. 12, idem τῶν σωτηριῶν ἡμῶν, salutum nostrarum; et vers. 17, fem. gen. terminatione αἰωνίαν· et vers. 23, πῶς ἀναιρεθέντες· τι v. 28, εἰσῆλθεν ἐν αὐτῷ, minus usitate. V. 40, idem ἐστη τῇ ὥρᾳ, illa hora. Ab eodem abest inclusum τότε v. 45. V. 49, idem σωφρονιζομένων, genitivo plurali : et v. 51, ἀριθμούμεναι μιᾷ ἀναιρούμενα.
Pag. 48, v. 1, A brevius, Ἔμφοβοι γενόμενοι ἔδωκαν δόξαν, et seq. v. ἡ δευτέρα παρῆλθεν· ἰδοὺ ἡ τρίτη οὐαὶ ἔρχεται ταχύ· εἰ v. 14, ἐγένετο ἡ βασιλεία τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ἡ βασιλ. V. 17, idem accus. casu, ἐπὶ τοὺς θρόνους· et seq. v. ἔπεσον, aor. secundo, usitatius. Ex eodem addita sunt sequentia, ἐπὶ τὰ πρόσωπα αὐτῶν. Contra, ab eodem abest inclusa καὶ v. 23 et 24. V. 28, idem ξένη διαδοχή, minus convenienter. V. 30, idem composite, τοὺς διαφθείροντας. Seq. v. constructio pendet ex proxime praecedentis expositione. Augustanus novam sententiam exorsus, habet, Καιρὸν τῶν νεκρῶν, τὸν τῆς ἀναστάσεώς φησι. V. 47, idem ἐξουθενημένους, et superscriptum ἐξουδενημένους, utrimque praeterito tempore : illud, ab οὐθὲν, hoc ab οὐδέν. V. 52, idem pro τοῦ Κυρίου habet relativum αὐτοῦ· εἰ v. 54, plur. num. σεισμοί.
P. 49, v. 5, A Ἀστραπαὶ καὶ βρονταὶ ἐλεύσονται καθάπερ χάλαζα ἐπομβροῦσα τούτοις· id est, fulgura et tonitrua venient, quemadmodum grando imbris in morem effundens in eos gehennae tormenta, qua metaphora supra quoque usus est 29, 9. V. 13, idem expositionem sic orditur brevius, ταύτην τινὲς μὲν διόλου. In eodem A verba ista v. 19, καλὴν δὲ καὶ αὐτῶν ῥημάτων, cum reliquis quae deinceps sequuntur usque ad illa verba v. 47, ἡ Ἐκκλησία τοίνυν τὸν ἥλιον, ea inquam omnia in A ponuntur pag. seq. v. 5, post verba ista, τὸν δι' ἀπιστίας ὑπομένοντας θάνατον, alia interpreti transpositio placuit, ut e versione cognoscere est. Habet porro A v. 21, μεμνησθαι, praet. perfecto : et v. 26, εὐφεγγέστερα. V. 27, idem σελήνην δὲ τροπικῶς τὴν πίστιν εἰρῆσθαι ἡγούμεθα τῶν ἀποκαθαιρ., οἱ Bavar. σελήνην τροπικῶς ἡγοῦμαι τῶν ἀποκαθαιρομένων τὴν φθορὰν τῶν λουτρῶν, τῷ ἐκ τῆς σελήνης τρέφεσθαι τὴν ὑγρὴν οὐσίαν. V. 31, A αὐτοῖς, dat. casu : et v. 34, τὸν γεγεννημένον νῦν, nunc gentium, modo natum : et v. 46, ἡ δὲ Ἀποκάλυψις Ἰωάννου. V. 59, idem praes. tempore, τοὺς ἀπολυτρουμένους· οἱ v. 41, masc. gen. ἔτεκεν ἄρρενα. Seq. v. idem A γεννήσῃ ἡ νοητὴ Σιὼν ἄρρενα λαόν, καὶ τὰ ἑξῆς· et vers. 4, καὶ τὸ νομικὸν φῶς τῆς νυκτομαχούσης σελήνης. V. 53, idem ἡρτημένος, masc. genere, nom. casu; parum convenienter, et v. 55, κράζει, praes. tempore.
Pag. 50, v. 5, A alio verborum ordine, δράκων μέγας πυρρός· εἰ v. 15, πονηροτέρας, comparativo gradu. V. 18, A declarative habet ἤγουν κενήν, seu vacuam : et v. 20, cum articulo, φησὶν ὁ Σολομῶν· nempe Proverb. cap. 26, et v. 28, ἐργασίας pro ἐνεργείας. Ab eodem ibidem absunt inclusa, τῆς νίκης. V. 40, idem δεκαπλασιασθέντα et v. 44, καταγωνισαμένη τὸν διάβολον πρότ. V. 50, idem plur. D διὰ τούτων et seq. composite, ἀπέπτωσιν. Ab eodem absunt inclusa πρὸς γῆν, v. 53 : et contra ex eodem addita sequena triologia, πρῶτον γὰρ ἡ ἔπαρσις.
Pag. 51, v. 8, A φάγῃ, simplici figura : et v. 10, plenius, ἄντικρυς κατὰ τῆς Ἐκκλησίας· et v. 12, activa forma, βρῶμα ποιεῖν. V. 15, idem Σαύλῳ (et superscriptum Παῦλον) ἔλεγε· Τί με διώκεις, melius, Σαῦλε, ἔλεγε, τί με διώκεις; Saule, inquit, quid me persequeris? V. 22, idem ὁ ἀθήλυντος μένων ταῖς ἡδοναῖς. V. 26, Graeca sic ad verbum sonant, eos qui fide ceu ferrum robusti ac firmi sunt (seu qui ferreo quodam fidei robore pollent) judices constituens gentium, vasorum fragilium et infirmorum, quae ob infidelitatem novum mysticumque vinum capere nequiverunt. Ab A abest inclusa πρός v. 51. V. 54, idem καταπονηθῆναι τοῖς ἐπερχομένοις αὐτοῖς θλιβερεῖς ὑπὲρ δύν., οἱ v. 36, εἰς ὑπάντησιν τοῦ ἀέρος· et seq. v. ταῖς ὑπὲρ ταύταις ἀγγελικαῖς δυνάμεσιν ἔσονται. Ab eodem abest ἐκεῖ v. 59. Seq. v. idem habet ἀπὸ, et superscriptum ὑπό quae commutatio supra quoque notata 42, 3. V. 45, idem ὅταν φαγεῖτε· εἰ v. 55, καθάπερ πρώην.
Pag. 52, v. 2, ὑπὲρ ὃ δύναται, etiam Apostolus I Cor. x : at A ὑπὲρ δύναμιν· et seq. v. δωρήσαιτο, optativo modo, convenientius. Ibidem in eodem et altera scriptura est, καρτερὸν scilicet, οἱ καρτερεῖ.
καρτερεῖ.
[COL. 469] FRID. SYLBURGII NOTÆ. κόν. V. 9, idem simplici figura ἀερίους. itidemque v. 11, τῆς τοῦ Σατανᾶ πτώσεως. Ab eodem abest inclusa περὶ eodem v. 11. v. 24, idem διὰ τοῦ Δεσπότου καθαιρέσει. V. 29. A τῆς ἰδίας pro οἰκείας, eodem sensu. V. 33, articulus τα ab eodem abest. V. 35, idem inverso verborum ordine, πάλιν δόλον · et v. 39. πρῶτος, masc. genere, nom. casu. v. 40, ὁ ὁμοίως δὲ καὶ Παπίας οὕτως ἐπὶ λέξεως· Ἐνίας δὲ, φησὶν, αὐτῶν· εἰ v. 44, καὶ ἐφεξῆς φησὶν· Εἰς οὐ δέον συνέβη τελευτ. V. 47, idem διάβολος καὶ Σατανᾶς, non repetito articulo : et v. 55, ὁ διάβολος καὶ ὁ Σατανᾶς, utrobique cum articulo : ibidemque Bavar. Pag. 53, v. 3. A βασκαίνειν, invidere; verbum sc. pro nomine : et v. 5, οὐχὶ τοπικὴ ἀλλ' ὡς τῇ τῶν προτέρων ἀνενεργησία· εἰ v. 8, ὁμολογεῖ τὸ ψαλμικὴν ἐφ' ἑαυτῷ πληρωθῆναι λόγιον. Ab eodem absunt inclusa, μεγάλῳ v. 8, et καί ν. 11. V. 14, locum hunc Justini ex Irenæo citat etiam Eusebius Historiæ ecclesiasticæ lib. iv. c. 14, his verbis : Καὶ καλῶς ὁ Ἰουστῖνος ἔφη, ὅτι πρὸ μὲν τῆς τοῦ Κυρίου παρουσίας οὐδέποτε ἐτόλμησεν ὁ Σατανᾶς βλασφημῆσαι τὸν θεὸν, ἅτε μηδέπω εἰδὼς αὐτοῦ τὴν κατάκρισιν, et leguntur eadem apud Irenæum lib. v adversus hæreses, cap. 3 a fine, ut desumptus videatur hic Justini locus e commentario in Apocalypsin; qui a nostro quoque Andrea citatur aliquoties, sed ad nostram ætatem non pervenit. V. 24, A τὸν ρύπων, accus. singulari. V. 28. idem ἤκουσα φωνὴν μεγάλην λέγουσαν ἐν τῷ οὐρανῷ, οἱ v. 31, ἐβλήθη, simplici figura. V. 38, locus ex II Cor. vi. V. 40, in A et lex scriptura est, ὄνομα scilicet, et αἷμα. V. 43, idem οἱ ἐν αὐτοῖς κατοικοῦντές· et mox, οὐαὶ τοῖς κατοικοῦσι τὴν γῆν καὶ τὴν θάλατταν. V. 52, idem composite, τῇ αὐτοῦ καταπτώσει. Pag. 54, v. 11, articulum ad agnoscunt cum P etiam A et B, at non item editiones vulgatæ, Sequentia inclusa, εἰς τὴν ἔρημον, ab A absunt. V. 13, idem ὅπου τρέφεται ἐκεῖ, minus convenienter. V. 20, idem εἰς γῆν εἰλισθεὶς, καὶ γῆν ἐσθίειν τὰ πεζὰ φρονήματα κατεδικάσθη, τότε τὴν Ἐκκλησ. v. 27, Pal. δι' ὧν πάντων, per quæ omnia; ut et Bavar. et interpres. Mihi adverb. πάντως cum A magis placuit. V. 29 A εἰς τὴν ἔρημον πάσης διύγρου ἀρετῆς πολιτείαν στρέφηται· et seq. v. ᾿Αντιχρίστου πολιτεία· εἰ v. 31, κρατῆσαι, præterito aoristo. Eodem v. P ἡμίσεως habet, et ο superscripto ἡμίσεις. V. 36, A αὐτήν pro ταύτην, relativum scil. pro demonstrativo. V. 50, idem geminata disjunctiva, ἢ τῷ τῆς ὁδοῦ μήκει, ἢ τῇ τῶν τόπ. V. 56, ab eodem abest inclusa και, idemque mox, Αντώνιμ ἔφη ὁ ἄγγελος quæ historiola attingitur etiam pag. præced. v. 8. Pag. 55. v. 13, A τροπώσηται, usitatius, ut supra 52, 8. V. 25, idem, τὸ δὲ μετὰ τοῦτο, τὸ ἐκ τῆς γ. εἰ v. 28, φιλοταράχου. Idem omissa copulativa και v. 32, seq. v. indicative habet ἑρμηνεύεται et v. 41, βλάστημα. Pag. 56, v. 5, A pro πᾶσαν ἐξουσίαν, tantum cum articulo habet τὴν ἐξουσίαν, ut euangelista sextus v. 1, τὴν δύναμιν αὐτοῦ. Ab eodem abest verbum εἶδον v. 7. Idem ibid. ὡς ἐσφραγισμένην: Bavar. ὡς ἐσφαγμένην, κι et vulg. ed. et vetus interpres Latinus. V. 13, A Σίμων ὁ μέγας, magnus ille Simon. Ab eodem abest inclusum Πέτρου v. 14. V. 16, idem τῇ μοναρχίᾳ τε δοκοῦσαν τεθεραπεῦσθαι· εἰ v. 19, ἐθαυμάσθη ὅλη ἡ γῆ, ut et vetus interpres Latinus. V. 28, idem νεκροὺς ἐγείρων καὶ σημεία ἐπιτελῶν τοῖς πεπλανημένοις φανήσεται· εἰ v. 32, numero plenis verbis expresso, μήνας τεσσαρακονταδύο. V. 56, idem interpretationem brevius orditur, sic, Κατὰ θείαν συγχώρησιν φησι τὰ τρία ἥμισυ. Ab eodem abest adjectivum πάντων v. 41, item ea quæ seq. v, inclusa sunt. V. 47, idem προσκυνήσουσιν αὐτόν, accus. casu : et seq. v. τὰ ὀνόματα, plur. munera : et v. 49, τοῦ ἐσφραγισμένου, singulari. V. 56, idem εἴ τις αἰχμαλωτίαν συνάγει Bavar, [COL. 470] εἴ τις εἰς αἰχμαλωσίαν ὑπάγει uterque absque redditione; perperam, quare illis in unum conflatis cum vulg. ed. legi potest, εἴ τις αἰχμαλωσίαν συνάγει, εἰς αἰχμαλωσίαν ὑπάγει, vetus interpres Latinus in utroque membro cum præpositione legit εἰς αἰχμαλωσίαν. Pag. 57, v. 3. A ἑτοίμως ἔχοντες pro ἕτοιμοι, Attica periphrasi : et seq. v. αἰχμαλωτισθήσονται, ab alio themate, idem tamen significante. V. 6, pro ᾧ idem A habet ὅσοι· quod tolerabilius foret si mox cum Pal. legeretur δηλούμενοι, sed verior nostra lectio : sicut et II Petri ult. 19, in vulg. ed. legitur, ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται, apud istum enim apostolum locus hic legitur, non apud Jacobum, ut vel memoria lapsus sit hic auctor, vel aliam epistolæ inscriptionem secutus. V. 9, inclusa ex, ab A abest. Seq. v. idem A ἀναδείξει, indic. modo : et v. 12, brevius, τὴν μέλλουσαν δόξαν, καὶ τὴν στενὴν ὁδόν, et v. 15, εὑρίσκοντες, præs. tempore. V. 22. idem A brevius, ἀναβαῖνον ἐκ τῆς γῆς, ἔχον κέρατα δύο · et mox addita in eodem et altera scriptura, ὅμοια ἀρνίου, s. κέρασι. V. 25, idem contractius, οἱ μὲν, τὸν ᾿Αντίχριστόν φασιν εἶναι· ἑτέροις δὲ ἔδοξε τὰ δύο αὐτοῦ κέρατα. εἰ v. 31, τὸ ἐκ τῆς γῆς ἀναβαῖνον. V. 33, in eodem annotata et altera lectio, ἐκλαμβάνεται, indic. modo. V. 41, idem ἐξουσίαν λαβεῖν · quod cum præcedenti dativo τούτῳ parum congruit. Idem mox, ἵνα ποιῇ τοῦ ᾿Αντιχρίστου πρόοδον, προοδοποιοῦν αὐτῷ· εἰ v. 41, τὴν δὲ τῆς πληγῆς τοῦ θηρίου θεραπείαν, εἰ 17 τοῦ Σατανᾶ, gen. casu. 54, ποιεῖ τὴν γῆν, præs. tempore : et v. 56, ἵνα ἐν πλάνῃ ποιῇ πῦρ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν. Pag. 58, v. 5, πρὸς τό, pro ἐπὶ τῷ, eodem sensu : et v. 7, φιλονικεῖ · nempe a νίκη, non a νείκος. V. 12, idem absque augmento καταναλωτὲς · et seq. v. mutata conjunctione et ordine verborum, κατά θείαν συγχώρησιν, ἐνέργειαν δὲ σατανικήν. V. 15. idem ποιεῖν pro aoristo ποιῆσαι. Ab eodem abest inclusa xal v. 25 et 31. V. 16, idem ὅστ ἄν. Idem subjunctivo modo, ἵνα δῶσι v. 29 : et v. 51, ἵνα μή τις δύνηται, usitatius. V. 52, idem brevius, τὸ χάραγμα τοῦ ὀνόματος. Contra, v. 35, idem explicatius, διὰ γοητείας λαλῆσαι· et seq. v. ᾿Απολλωνίου καὶ ἑτέρων τινῶν. Sonant autem Græca hic ad verbum ita fere: Historiis proditum est dæmonas sæpe præstigiis quibusdam locutos esse per imagines et sculptilia simulacra, per arbores et aquas, per Apollonium item et alios nonnullos; puto etiam per mortua corpora. V. 59, A τοῦ κορυφαίου τῶν ἀποστόλων Πέτρου εἰ v. 44, δεῖξαι αὐτήν, relative nempe, non demonstrative, ut supra quoque 54, 36. Seq. v. idem ταύτῃ, dativo casu: contra tamen supra 56, 47. Ab eodem abest inclusum χερσίν v. 48. Pag. 59, v. 7, initialis xai ab A abest. V. 11, idem τὸ αὐτοῦ ὄνομα· et mox, αὐτῷ ἀπεκάλυψεν ἄν, ipsi revelasset : dativo nempe casu, et transposita potentiali particula. V. 13, item ταγῆναι ὄνομα, positum esse (seu poni) nomen : et mox, ἐν γυμνασίῳ δὲ λόγων. V. 15, idem posita post Ἱππόλυτον distinctione, subjungit, καὶ ἕτερα ὀνόματα, et alia nomina: minus recte; quia nullum adhuc nomen prolatum est. V. 17, idem Λαμπέτης, εἰ Τιτάν quorum priori, duo; posteriori, quinque desunt ad justam numeri completionem, nec multo melius idem mox, ἐκ τοῦ τενῶ μέλλοντος, ex futuro τενῶ· nec enim Τιτάν derivatum est e futuro τενῶ, sed ex præsenti τείνω, diphthongus nempe pro τίνω, ulciscor, punio : sicut in Bavarii margine, ἐκ τοῦ τείνω τὸ τιμωρῶ· τειτᾶνες γὰρ λέγονται οἱ καταχθόνιοι δαίμονες. Rursus A v. 18, Λατίνος ὁμοίως, et epsilo videlicet omisso, et omisso item commate illo διὰ διφθόγγου · cum tamen, si diphthongo soluta Λατίνος scribatur, quinque unitates numero illi sint defuturæ. Idem mox ibidem, Βενέδικτος, Περσαίος, Σαμνέος, Εὐϊνᾶς, Χάϊεν. Λατίνος δὲ ἑρμηνεύεται εὐλογημένος perperam : exposito cuimu
la 471 pertinet, non ad Λατεῖνος, sed ad Βενέδικτος· barbara vero illa, sive Persica, sive Arabicæ aut alterius dialecti sint vocabula, ad numerum quidem propositum quadrant, sed male ad verborum structuram congruunt. Itaque vel omnino cum Pal. et Bavar. ablegari possunt, vel proxime ante appellativa v. 21, post τοῦ Θεοῦ ἡμῶν, collocabuntur, hoc fere modo, ὁμοίως δὲ καὶ βαρβαρικά, Περσαίος, Σαμνέος, Εὐϊνάς, Χάϊεν, καὶ ἕτερα τοιαῦτα· propter eos videlicet qui e tribu Dan per Arabiam et Persiam dispersa, oriturum Antichristum existimant. Rursum A v. 20, κατὰ μίμησιν τυχὸν Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ ἡμῶν. Ad appellativa quod attinet, A cum P et B consentit, solus interpres maluit ἀληθῶς βλαβερός, vere quidem si sensum spectemus: sed si numeralis significatio consideretur, cum ω tot centurias, quot η unitates designet, summa illa fere octo integris centuriis propositum numerum excesserit, quare cum veteribus ἀληθής retinendum erit, interpretandumque verus nocens, id est verus noxæ illator. V. 27, A contracte ἑστώς· εἰ v. 31, ὁμολογεῖται, præs. tempore: et mox, οὐ τῆς Παλαιᾶς, ἀλλὰ τῆς Νέας ἔστη· et rursum 31, brevius, αὗται δὲ οἱ χιλιάδες: itemque v. 39, τὸν ἔσω καὶ τὸν ἔξω. V. 42, Pal. παρὰ σφόδρα ὀλίγοις, apud admodum paucos: Bavar. alia distinctione, sensu eodem, σπάνιον τὸ τῆς παρθενίας κατόρθωμα σφόδρα, παρ' ὀλίγοις εὑρισκόμενον, admodum rarum, apud paucos inventum. V. 44, A ὀνόματι, nomine: εἰ v. 46, τῷ φωτὶ τοῦ θείου ὀνόματος, luce divini nominis. V. 49, idem ἤκουσα φωνήν, accus. casu: itidemque in tribus sequentibus commatibus, et v. 58, καὶ ᾄδουσιν ὡς ᾠδήν.
Pag. 60, v. 6, A ταῦτα δὲ, φησίν, οὐδεὶς ἕτερος δύναται μαθεῖν πλὴν αὐτῶν· εἰ v. 8, συμπαρεκταθήσεται, fut. tempore: et mox καθάπερ, auctiori compositione. V. 15, inclusum εἰσίν ab A abest, itemque articulus τοῦ v. 23, et copulativa καὶ v. δέ, variata conjunctione: et seq. v. absque compositione, τὴν ἐν ἀρεταῖς λαμπρότητα. V. 29, Apostoli locus est 1 Cor. xii. Inclusa quæ sequuntur v. 1, ab A absunt. Ab eodem absunt ἡ τῶν θείων, v. 31. V. 35, idem συγκαταλέξει, variata et præpositione, et verbi modo. Sic v. 40, idem προτάξῃ, tempore mutato: et v. 48, μεσουρανίσματι, ab alio themate, in ίζω videlicet: et v. 50, εὐαγγελίσασθαι, melia forma. Idem ibid. τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. Ab eodem abest ἐπί sq. v. Idem v. 55, ἦλθεν ἡ δόξα τῆς κρίσεως αὐτοῦ, venit gloria judicii ejus: et seq. v. προσκυνήσατε αὐτὸν, τὸν ποιήσαντα τὴν οὐρ. quam lectionem secutus est vetus interpres Latinus.
Pag. 61, v. 1, A rursum μεσουράνισμα, ut mox præced. v. 48: εἰ v. 4, ἀγαγεῖν, simplici figura: εἰ v. 10, ἐκθύμως, omni animi contentione, totis animi viribus: et rursum v. 15, ἀντιδόσεως, media compositionis parte omissa. Ab eodem absunt inclusa τοῦ θυμοῦ v. 18: itidemque inclusa v. 22. V. 27, idem ἐξολοθρευθήσονται, fut. tempore. Ab eodem abest inclusum ἑτέρου v. 31: et καί v. 45. V. 57, idem ἐπὶ τὴν χεῖρα, accus. casu.
Pag. 62, v. 1, A brevius, Τὸν καπνὸν τοῦτον ἢ τὸ ἆσθμα δεῖ νοεῖν· εἰ v. 6, ἀτελεύτητον εἶναι ὥσπερ τὴν τῶν δικαίων τρυφήν, οὕτω καὶ τὴν τῶν ἁμαρτωλῶν κόλασιν. Idem v. 13, omisso verbo λέγει, sequenti versu post αἰῶνος interserit φησί, eodem sensu. V. 20, idem τὰς κατὰ Χριστοῦ βλασφημίας τοῦ ἀποστάτου θηρός, δι' ὧν πράττουσιν, εἰκονίζοντες, καὶ τὸ τούτου ὄνομα ταῖς ἑαυτῶν καρδ. V. 28, idem a δι' αἰῶνος ἐν τῷ μέλλοντι βασανισθήσονται. V. 35, P et B ante ἀπάρτι ponunt hypodiastolen; AB. male: ut scilicet referatur ad μακάριοι, non an ἀποθνήσκοντες. V. 40, locus ex II Cor. xv: alter, v. 48, ex Rom. viii. Sequentes duo, v. 52 et 54, ex Ps. 118 et 142. V. 51, A ἀπὸ πάσης, variata præpositione: et rursum v. 56, τοὺς πλουσίους σου οἰκτιρμοὺς ἐπίχεε ἐφ' ἡμᾶς· et mox, ὅτι σοῦ ἐστι τὸ ἔλεος καὶ τὸ κράτος.
Pag. 63, v. 8, A συντελεῖ τὰ ἐν τῇ γῇ βλαστήματα· εἰ v. 9, ἐπὶ τὴν νεφέλην, accus. casu. mellita v. 11, ab eodem absunt: itidemque disjunctiva η sequente versu. Sed prius illud membrum agnoscit etiam commentarius v. 22. V. 16, locus e Ps. 17. V. 18, A ὀφθέντα pro ὀπτανθέντα, usitatius: et v. 32, ἡ τοῦ ἀγγέλου φωνὴ καὶ κραυγή: et mox, τὴν ἱκετείαν πασῶν τῶν ἀγγελικῶν δυνάμεων. V. 37, idem τὸ ὅτι pro τὸ γάρ. V. 43, titulum Interpres in sua versione prætermisit; et ad numerum complendum infra pag. 69, alium posuit, hunc, De septem phialis iræ Dei plenis; sed agnoscit hic titulum istum cum A etiam Bavaricus. V. 49, A et B τῆς πατρικῆς, pro τῆς τοῦ πατρός. V. 57, Pal. αἱ φυλαὶ τῆς γῆς, tribus terræ; parum convenienter.
Pag. 64, v. 1, A brevius, Καὶ ἐκ τούτων μανθάνομεν τὰς ἀγγελικὰς δυνάμ., et v. 5, τοῦτον τοίνυν τὸν τιμωρητικὸν ἄγγελον eodemque casu in fine periodi, v. 7, ὄντα. V. 8, idem ἑγκελεύσασθαί φησι τῷ τὸ δρέπανον ἔχοντι μετὰ κραυγῆς τρυγῆσαι· εἰ v. 10, διό, pro δι' ὧν: et rursum v. 13, καρποφοροῦντες, præs. tempore. V. 20, idem μέγας δὲ διὰ τὸ πλῆθος τῶν ἐν αὐτῷ βασανιζομένων, masculino videlicet genere. V. 22, locus ex Matth. vi. V. 27, prior expositio, usque ad v. 48, in A exstat: posterior, a v. 48, usque ad finem capitis, etsi ab A abest, Andreæ tamen germana esse videtur, etiam Peltani judicio, ut prior illa codicis Augustani, forsan ex Ecumenio desumpta sit, sicut ea quæ supra inserta est ad 21, 27. V. 29, locus e Ps. cxxiv. V. 49, Bavar. τῆς βασάνου τόπος, τῶν ταύτης ἀξίων, absque copula: et v. 51, σημαίνειν εἰκός, τὸ μήκοθεν μὲν, διὰ τῶν τιμωρῶν ἀγγέλων· εἰ v. 53, μέχρις δὲ τῶν χαλινῶν αὐτῶν φθάζειν τὰς τῶν αἰκιζομένων οἰμωγάς. V. 57, locus est in Cantico Habacuki.
Pag. 65, v. 1, locus est Canticorum cap. 1. ubi vetus versio habet, equitatui meo. V. 3, Bavar. ἵπποι θηλυμανεῖς ταῖς ἡδοναῖς ἐγκείμενοι, οἱ παράνομοι γεγόνασιν· et v. 4, ὀφθήσονται μὴ ληφθῆναι: quod ferri posset si participium aliquo præmitteretur. Ab eodem absunt sequens declaratio usque ad causalem ὅτι. Idem v. 12 post τὸ μέγεθος addit τέλειον. V. 14, idem ἐν Ἑξαημέρῳ, et seq. v. καὶ τῷ ἐξακοσιοστῷ ἔτει. V. 24, A ἐν ταύταις, demonstrative: et v. 26, τὸν ἑπτὰ ἀριθμόν, nomen septem. V. 31, idem pro ἐντάττεσθαι habet αινίττεται, et verbo scil. et verbi modo variato. V. 37, quæ ferri potest. Ab eodem absunt inclusa v. 43. V. 44, idem ἐντιθέναι, ὁποῖόν ἐστι· (ut et 1 Cor. ὡς καθαροῖς καὶ ἀκιβδήλοις τούτοις οὐ λυμανεῖται. V. 47, item διαφόρους, pro διττά, εἰ v. 52, τὴν μαίνεσθαι pro γινώσκεσθαι.
Pag. 66, v. 4, A καὶ ᾄδουσι τὴν ᾠδήν, ut et vetus interpres Latinus: et v. 7, ὁ βασιλεύς, ut alibi quoque sæpe, in Psalmis præsertius, ὁ Θεός, nominativo vocativi vice posito. V. 9, idem μόνος ὅσιος, omisso verbo substantivo: et v. 18, προσελθούσαις, præpositione mutata, non significatione. V. 19, idem pro ὅτι habet πῶς τε, et quomodo. V. 30, A male vicialiter λιγοῦν pro λίνον· εἰ v. 35, χρυσῷ pro χρυσόν, sicut etiam in textu v. 26, idem itidem dativo casu habet ζώναις χρυσαῖς: quorum utrumque Latini quoque imitantur. V. 40, idem τοῦ σώζοντος τοὺς αἰῶνας, ejus qui sæcula in sæcula conservat: et v. 44, passive, δηλοῦται. V. 43, Κυρίου absque articulo habet idem A atque adeo et Bav, cum in textu, v. 40, sit τοῦ θυμοῦ τοῦ Θεοῦ, addito utrobique articulo. V. 47, idem A per hypallagen, ἐγεμίσθη ὁ καπнὸς ναοῦ. B Ab eodem absunt inclusa v. 50. Seq. v. idem τῶν ἀναξίων, perperam: et v. 56, εἰσελθεῖν ἐν τῷ ναῷ, minus usitate. C Pag. 67, v. 1, ἄχρι διασταλῆναι absque articulo in-
-termedio habent etiam A et Bav. V. 3 δικαίους, pro ἁγίους· et v. 7, παρέχεται pro παρέρχεται. Ad hæc vero sententiam apponit hanc censuram Peltanus: Hanc sententiam, inquit, ante Ecclesiæ definitionem citra errorem tueri licuit: jam non licet: quia aliud nunc definitum est. V. 9, idem composite κατοικήση· et v. 12, διαρρηγήσεται, indic. modo. V. 16, idem paulo diffusius, ὡσαύτως καὶ διὰ τῶν ἐκ πολέμων συμπιπτ. V. 19, idem πνευματικῶς, pro πατρικῶς, errore nato e confusis scripturæ compendiis, ἀπήχῃ εἰ νῄς, ut supra 33, 10. Idem ibidem μαστίζεσθαι· et v. 21, ἴασις ἀπὸ προσώπου τῆς ὀργῆς αὐτοῦ ἐν τῇ σαρκὶ ἡμῶν, verborum ordine tantum commutato. Est autem locus e Ps. xxxvi. V. 24, idem A τοτονομένοι, forma derivativa: et v. 30, ἐκφανθείσης, a them. in υω seu υω. V. 33, idem trajecto verborum ordine, φωνῆς μεγάλης λεγούσης ἐκ τοῦ ναοῦ τοῖς ἑπτὰ ἀγγ. Ab eodem absunt inclusa quæ sequuntur, καὶ v. 24, et ἑπτὰ v. positione mutata: et v. 24, καὶ τὴν εἰκόνα προσκυνοῦντα· αὐτοῦ, omisso articulo, et nomine postposito. V. 43, idem rursus ἐκφανθείσης, ut v. 30: et seq. v. γίνεσθαι, præs. tempore. V. 47, idem ἴκ του, pro παρὰ τοῦ, et seq. v. παρ' αὐτοῖς, dativo casu. V. 51, idem τε πλάνης καὶ ἀπατεῶνος, conjunctione pro articulo posita, minus convenienter. Sonant vero ibi Græca ita fere, ad arguendum, animam quoque ipsorum ulceratam esse diabolicis jaculis erroris per impostorem illum Antichristum et Apostatam sparsis.
Pag. 68, v. 17, A Οὐ μέγα μὲν τῇ θείᾳ δυνάμει, conjunctione scilicet pro præpositione posita. Ab eodem abest articulus the seq. v. V. 15, idem οἱ βεβαιόπιστοι στηριχθῶσι, καὶ οἱ ἀστήρικτοι νεκρωθῶσι· at Bav. εἰ βεβαιόπιστοι νεκρωθῶσι, καὶ οἱ ἀστήρικτοι στηριχθῶσι, quæ lectio etsi Peltano placuit, magis tamen consentanea videtur P et A scriptura, hoc sensu, ut et fide stabiles confirmentur, et instabiles consternentur seu mortificentur. V. 20, A ὅτε, quando, pro ὅτι, quoniam. V. 27, inclusum Pl- ab eodem abest: itidemque præpositio εἰς v. 3 v. 40, em a pesti petunt etiam et B et vulg. editio ætiologice, ὅτι γάρ εἰσι, uti et vetus interpres Latinus. V. 41, A δίδωσιν, præs. tempore. Ab eodem abest inclusus articulus τό v. 46, et οἱ v. 52 (locus est ex Lucæ xi), et v. 53, ἤκουσα ἐκ τοῦ θυσιαστηρίου λέγοντος.
Pag. 69, v. 7, A ὁλοκαρπωμάτων et v. 9, κληρονομεῖν σωτηρίας μεμαθήκαμεν, variato et verbo, et nominis casu. Seq. v. idem A τοῦ λογικοῦ θυσιαστηρίου, rationalis altaris: et v. 11, φωνὴν ἤκουσα, soluta compositione. V. 14, idem διὰ μετάνοιας, mutata præpositione: et seq. v. εὐαγγελικοὺς ἀγγέλους, mutata nominis specie. Inclusa v. 22, ab eodem absunt: itidemque καὶ v. 26. V. 31, idem ἀναγγελλόντων, præs. tempore, et seq. κακίας, prioris malitiæ, priorum vitiorum: et v. 40, σὺν ἀγγέλοις, nomine resumpto pro relativo: et seq. v. γηθοσύνων, plur. num. V. 51, idem dativo casu, καύματι μεγάλῳ. Ab eodem abest articulus τὴν seq. v.
Pag. 70, v. 3, οὐχὶ πρὸς ἐπιστροφήν, intensiori negatione et v. 18, ἐν τὸν θρόνον, accus. casu, ut mox in expositione, v. 23. V. 25, idem ἐσκοτωμένην, a them. in δω. Distinctionem post ὅπως ἄν, agnoscit idem v. 30. Idem seq. v. ἐν αὐτῶν, pro ὡς' αὐτῶν, nulla significationis differentia: et mox composite, ἀποπαύσωνται· et v. 71, εἰς μετανάστειν, eodem sensu. V. 35, locus ad quem nos remittit, infra est 74, 48. V. 41, A ἃ κεκινήκα. Articulus v. 42, ab A et B abest; ταύτῃ autem v. 44, adverbialiter positum est: sensus enim est, an quasi ab insita malitia istic in totum desistant, etiam ad ipsam usque cogitationem; id est,
Pag. 71, v. 2, non etiam Bav. Autice nempe pro ὥσπερ, norat; A. opt. modo ἴδοι, minus convenienter. Ibidem mox aorista pro futuris posita, ut supra 44, 54, sensus enim postulat μετανοήσοντας καὶ μισήσοντας. V. 40, A τὸν Φαραώ, accus. casu: et v. 7, φειδοῦς ἠξίου, ὑφέσει τῶν μαστίγων· atque ita etiam v. 8, τούτους, itidem accus. casu. V. 17, idem ποιουμένων, admiscente: et v. 21, transposita conjunctione, ἵνα ὦσιν οὐ ταὐτὸ σύμφωνοι. Seq. v. idem simplici figura, μὴ πάντας, et v. 26, πρὸς ἀγῶνας, plur. numero. V. 31, idem τούτοις, nempe τοῖς δαίμοσι, victos ab his dæmonibus et seq. v. αἰώνια κολαζομένους, æternum, i. in æternum. Ab eodem abest articulus ὁ v. 33. Idem seq. v. κατὰ τὸν ψαλμῳδόν· εἰ v. 39, ἡγούμεθα καὶ τὸ ψαλμικὸν αἰνίττεσθαι λόγιον, præpositione in conjunctionem versa. V. 44, A τὸ τῶν πράξεων ἀμιγές· et seq. v. διὰ τὸ ἀραρότως ἔχεσθαι τοῦ ἀγαθοῦ καὶ παγίως· et v. 47, idem τῆς τῶν ἁγίων προαιρέσεως, relativi loco, nomine repetito. V. 50, idem ἐν θεῷ, præpositione mutata.
Pag. 72, v. 7, inclusa διά, ab A abest. V. 8, idem ἀπ' ἀνατολῶν, plurali numero. V. 11, λοιπῶν absque articulo habent etiam A et Bav. pro ἄλλων videlic. Seq. v. A ἵνα τί pro ἐκ τῆς et v. 23, alio membrorum ordine, ἐκ τοῦ στόματος τοῦ θηρίου, ἐκ τοῦ στόματος τοῦ δράκοντος· et v. 25, ὡς βάτραχοι, simplici figura. V. 27, idem brevius, Καὶ τούτων δείκνυται ἐν ἰδίῳ προσώπῳ· et v. 35, τοιοῦτον. Præcedentia, v. 33, sic magis ad verbum sonant, necnon ob malignarum virtutum reptitiam ad lubricas fluxasque voluptates proclivitatem, id est, quia mali spiritus quadam proclivitate ad lubricas fluxasque voluptates adreptare amant. V. 40, idem ποιοῦντα σημεῖα ἐκπορεύεσθαι. Ab eodem absunt inclusa v. 47. V. 48, idem στρατευθείη, singulari terminatione et mox, ἐν ᾗ πάντες οἱ θεομάχοι ἡττώμενοι, ἀνόνητα κλαύσονται, τὴν προτέραν πλάνην ἀποδυρόμενοι.
Pag. 75, v. 7, A composite, ἐπεὶ δὲ· et v. 14, vulg. ed. II Cor. v. V. 21, A φαιδρούς, personæ, non rei tributo adjectivo. V. 28, idem τῆς ἐνθέου γνώσεως, φάαις. Ab eodem absunt inclusa v. 33. V. 38 idem cum articulo, ἡ ἀγγελική φωνή. V. 51, A ἔγνωμεν pro ὑπολαμβάνομεν· εἰ v. 54, τὴν εἰς Τριάδα διατομήν.
Pag. 76, v. 4, inclusa, ἑκατέρων ὄντων, absunt ab A. V. 11, idem, οἱ ἀληθινοὶ τῆς πίστεως ὁμολογηταὶ Χριστιανοί, καὶ τοῖς ἔργοις λαμπροί, τοῖς ὀνόματι μόνῳ Χριστιανοῖς ἀναμίξ τυγχάνουσιν· et v. 15, αὐτοὺς ἐλέγξῃ· et πίστις διατομή, pro διαίρεσις. V. 24, idem interjecta copula, ἢ μεγάλη καὶ οἱ σὺν αὐτῷ· et seq. v. εἰκαίοις, fortuitis, temerariis, quales fors fortuna passim offert, et v. 29, τὸν παθόντος κακοῦ, justi injuriam passi. V. 35, idem τοῦ Θεοῦ, pro τοῦ Κυρίου· et v. 57, ἐπὶ ἀνατολάς, præpositione mutata, non sententia. Sic v. 47, πρὸς ἀνθρώπους, et præpositione variata, et omisso articulo. V. 49, idem ἐπαγωγὴ αὕτη, plaga hæc, sed agnoscit etiam vetus interpres Latinus. Ab eodem abest inclusa καὶ v. 51.
Pag. 75, v. 1, A ὡς τῷ Ζαχαρίᾳ τεθεώρηται, omissa copula, et variato verbo: et seq. v. μὴ πρὸς μετάνοιαν, ἀλλὰ πρὸς βλασφημίαν, eadem utrinque præpositione: ut v. 4, τῶν καρδιῶν αὐτῶν, utrumque plur. num. et v. 6, ταῖς θείαις πληγαῖς, derivato compositi vice posito. V. 26, idem τῇ τε τὴν παλαιὰν Ῥώμην, præpositione in articulum versa. V. 29, sensus est, septem reges qui omnium
A eorum qui a Domitiano usque ad Diocletianum Ecclesiam persecuti sunt, maxime fuerunt impii. V. 33, pro infinitivo εἶναι A habet disjunctivam ἤ, "aut," omissa seq. v. articulo τήν. V. 55, βασιλευομένην etiam A et B cum sententia requirat potius active βασιλεύουσαν, seu adjective βασιλίδα, infra βασιλείαν dicit 77, 8. V. 38, Gr. sic magis ad verbum sonant, sed si hoc dederimus, prius convellenda fuerit ea qua hodie imperium tenet: ut infra 77, 6. V. 41, articulus ἥ ab A abest. V. 43, idem περὶ μὲν τούτων, plur. numero: et v. 45, in eodem annotata et altera scriptura, νοῆσαι pro νομίσαι: et v. 50, ἐγκλήμασι, pro τολμήμασι.
Pag. 76, v. 5, A δι' ὧν, "per quæ," pro διό, "quocirca": et v. 5, τό τε θηρίον, τό τε κόκκινον, γνώρισμα, omisso substantivo χρῶμα. V. 10, idem κεχρυσωμένη χρυσῷ, ut infra 83, 25: et v. 13, σύμβολον ὄντα, "ut quæ signum sint principatus." V. 22, idem ἐν δίψῃ, more parisyllabarum, ut δόξῃ: et seq. v. ἑαυτῇ, dativo casu. V. 39, idem μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων μαρτύρων Ἰησοῦ: et mox, καὶ ἐθαύμασα, ἰδὼν θαῦμα μέγα, omisso relativo nomine. V. 40 idem ἐπιτίθεσθαι, et superscriptum ἐπιτεθεῖσθαι, præteritum scilicet pro præsenti. V. 49, φαρμακῶν agnoscit cum Palatino idem Augustanus: Bavaricus habet φαρμάκων: quod nescio qua re causa interpres pro proprio nomine ceperit, hic enim potius loci sensus est, unde et vetus illa Babylon, sic (nempe Babylon) nominata est; auditque etiam (i. et dicta est eadem et) venusta meretrix, dux (sensu princeps) veneficorum. Sic namque paulo ante, v. 29, Βαβυλὼν ἡ μεγάλη ἡ μήτηρ τῶν πορνῶν: et pag. præced. v. 19, μεθ' ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν, ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς, tam venusta igitur, tam B orania, tam veneficiis pollens, ut vino et lenociniis scortationis suæ omnes totius orbis incolas, et superioris et inferioris ordinis, ad se pellexerit, atque ita totum orbem suis pharmacis confuderit; de una cum persona potius hæc omnia dicta videntur, ut rursum infra, v. 54: et 85, 24: et 81, 31, 42, 47, de Pharmaco scorto, quod Peltani versio Babyloni hic adjungit, mihi sane nihil- dum cognoscere licuit. V. 50. A ἦ πάλαι, usitata et eleganti ellipsi, ut infra 83, 18. V. 52, verba Petri sunt, prioris epistolæ c. 5, quæ a Clemente quoque et Papia sic intellecta indicat Eusebius Historia Ecclesiastica lib. II, c. 14, his verbis: τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπιστολῇ: ἣν καὶ συντάξαι φασὶν ἐπ' αὐτῆς Ῥώμης: σημαίνειν τε τοῦτ' αὐτὸν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα, διὰ τούτων, Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ, καὶ Μάρκος ὁ υἱός μου. V. 55, A καιριωτέρως, "commodius": ut seq. v. προσαγορευθήσεται, fut. tempore.
Pag. 77, v. 4, A συντελείᾳ τοῦ αἰῶνος: et v. 9, ἐκνοῆσαί τις ἕληται. V. 21, idem ὑπάγειν, infin. modo; additque, ἀεὶ ζητοῦν τίνα καταπίῃ: quæ aptius a Peltano transferuntur in 25 versum post ὁ Σατανᾶς ἐστιν. Idem A expositionem hujus textus sic orditur brevius, Οὗτος ἀποκτανθεὶς τῷ τοῦ Χρ. σταυρῷ. V. 26, idem τὴν τοῦ Σωτῆρος ἄρνησιν, uti et Peltanus interpres: et v. 28, ἐκνευρισθείς, them. in ίζω. V. 51, idem ἐπὶ τῇ συντελείᾳ, variata præpositione. V. 52, inclusa ἐν ἑαυτῷ, ab A absunt. V. 42, idem ἐπὶ τὸ βιβλίον, accus. casu: et seq. v. βλέποντες, nom. casu: et v. 41, πάρεστι, C m. temp. V. 45, idem γάρ φησι, diversa conjunctione: et v. 50, παρέλαβεν, præpositione variata.
Pag. 78, v. 2, inclusa ἐπ' αὐτῶν, ab A absunt. Seq. v. idem ἑπτὰ τοίνυν κεφαλάς, mutata conjunctione: et v. 4, ἐν ὑπεροχῇ καὶ δυναστείᾳ κοσμικῇ, eodem utrobique casu: et v. 7, ἐν Νινευῖ τὴν Ἀσσυρίων βασιλείαν: et v. 9, ὑπὸ Ἀρβάκου, alia præpositione. V. 11, idem composite, καθὼς ἱστόρηται et mox aliquanto concinnius, μετὰ δὲ τούτους, ἐν Βαβυλῶνι τὸ Χαλδαίων κράτος, ὧν Ναβουχοδονόσορ ἐβασίλευσεν. V. 14, idem Περσῶν ἡγεμονίαν. Seq. v. duplex in Pal. annotata lectio, κτηθεῖσαν, "acquisitam, partum": et κτισθεῖσαν, "conditam, institutam": A habet κατασχεθεῖσαν, "occupatam, obtentam." V. 21, idem A augustiori epitheto, Κωνσταντίνου τοῦ θειοτάτου. V. 23. Pal. μετενεχθῆναι, infin. modo: quod stare nequit nisi addatur συνέβη, aut aliud ejusmodi verbum. V. 33, locus est I Joan. V. V. 35, Bav. et A καὶ τρία εἰσὶ κατὰ τὸν Σολομῶντα, vide. Sic enim Proverb. Solom. cap. 30, τρία δέ ἐστιν ἃ εὐόδως πορεύεται, ἀλέκτωρ ἐμπεριπατῶν ἐν θηλείαις εὐψύχως, καὶ τράγος ἡγούμενος αἰπολίου, καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει: Tria sunt quæ bene gradiuntur, gallus inter feminas inambulans, hircus gregi suo præiens, et rex in populo concionans. V. 40, A ὑπερανέχοντας, masc. gen. per syllepsin. Ab eodem absint sequentia inclusa. Idemque mox seq. v. ἀλλὰ δόξῃ καὶ ἀξιώματι. Idem v. 46, in hunc modum: οἷον, Νίνου τῆς Ἀσσυρίων D ἡ πρώτη, δευτέρα Ἀρδάκου, τῆς Μήδων: τρίτη, Ναβουχοδονόσορ, τῶν Βαβυλωνίων: τετάρτη, Κύρου, τῶν Περσῶν: πέμπτη, Ἀλεξάνδρου, τῶν Μακεδόνων: ἕκτη, Ρωμύλου, τῆς παλαιᾶς Ῥώμης: ἑβδόμη, Κωνσταντίνου, τῆς νέας. Ab eodem absunt inclusa v. 54.
Pag. 79, v. 1, A plenis verbis expresso numero, μετὰ τὰ ἑξακισχίλια ἔτη. V. 7, φανεῖται, fut. temp. V. 10, Ἑστάναι τότε, adverbium vice pronominis. V. 14, idem τοῦ ἀποστάτου, pro τοῦ Ἀντιχρίστου et mox ἀπαρτιζόμενος, dempta prima compositionis parte: et v. 19 ζωήν, pro βασιλείαν. V. 23, idem A. Τοῦτο τὸ θηρίον, ὁ Ἀντίχριστος. Ab eodem abest inclusa μετά, v. 26. V. 53, μετὰ τοῦ θηρίου, "cum bestia", etiam A et B et vetus interpres Latinus, pro μετὰ τὸ θηρίον, "post bestiam." V. 55, A. Τὰ δέκα κέρατα ταῦτα κἂν Δανιὴλ ἐθεώρησε· et seq. v. τὰ τρία, φησί, ἐκριζώσας. V. 45, idem λύσουσι, fut. temp. et v. 46, καὶ οἱ μετ' αὐτοῦ κλητοί· ὅτι πιστοὶ καὶ ἐκλεκτοί et rursum v. 55, ἵνα τοὺς ἐκλεκτοὺς αὐτοῦ, κοινωνοὺς τῆς ἑαυτοῦ βασιλείας κτήσηται.
Pag. 80, v. 4, A ποιήσοντα· et seq. v. φάγονται, omnia eodem verbi modo, indicativo scilicet. Ab eodem absunt inclusa v. 8, sed agnoscit ea cum P et B etiam vetus interpres Latinus. V. 18, A ἐνεργήσει, uti et Bar. V. 22, idem A ταῖς τοῦ ἐχθροῦ ἡδοναῖς, nomine scilicet pro relativo resumpto: et v. 24, composite ἐμπλησθῆναι. Græca hic magis ad verbum ita sonant: Me vero admiratio subit, quomodo diabolus hostis sit et vindex; dum decem illis cornibus, quæ suis habenis regit, incentorem et adjutorem se præbebit, ut partim Christo Deo nostra in virtutis omnisque boni studio se opponant; partim populosam illam civitatem, quæ a divinis mandatis fornicata, se libidinibus ipsius ministram præbuit, desolent; eaque in strage ipse se more sanguinolenta belluæ, illius sanguine impleat incendium, illius lætitiæ materiam; humanarumque carnium concisionem, alimentum sibi ducens: et quomodo, cum semper discordia gaudeat, decem illis apostaticis cornibus concordiam sit donaturus. V. 55, A ἐγκαταλέξει, indic. modo, itidemque Bav. V. 38, idem Bav. καὶ ἐξουσίαν, præmissa copula. V. 43, ἐν Χριστῷ Ἰησοῦ, τῷ λυτρωτῇ τῶν ψυχῶν ἡμῶν· et v. 45, τῷ Πατρὶ πρέπει δόξα, κράτος, ἅμα τῷ Π. V. 52, idem brevius, τῶν τερπνῶν αὐτῆς. Sonant autem ibi Græca: et de cœlesti voce fugam e civitate mandante; deque amissione omnium delectabilium quibus ante fruebatur.
Pag. 81, v. 4, inclusum μεγάλη ab A abest: itidemque articulus ἥ seq. v. et relativum αὐτῆς v. 3. Idem eodem v. 8, πέπωκε, sing. num. V. 12, Isaiæ locus est cap. 13 et 21. V. 14, articulus τῆ ab A abest. V. 28, idem ἐκτηκομένη ἐν τοῖς ὑπὲρ δύναμιν. Bavar. quoque cum habet ὑπὲρ τὴν χρείαν, ubi mallet fortasse aliquis, ἐν τοῖς εἰς χρείαν ὑπὲρ τὴν χρείαν ἐκτεινομένη· ut sit, in iis quæ opus sunt, ultra quam opus est, rerum pretia intendens: seu, [alt-version omitted]
D sed retineri tamen et vulgata scriptura potest, hoc sensu, in iis quæ ultra necessitatem sunt (i. minus necessaria sunt) merces intendens. V. 51, A ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, accus. casu: et seq. v. ἐξέλθετε ἐξ αὐτῆς, ὁ λαός μου et mox, ἵνα μὴ συγκοινωνήσητε et rursum v. 34, μὴ πληγῆτε, ne lædamini: et v. 33, μέχρι τοῦ οὐρανοῦ, eadem significatione: et seq. v. τὰ ἀδικήματα, accus. casu. V. 38, idem ὧδε ὧδε, utrumque præs. temp. ut et Gen. XIX, legitur; apud Justin. ccxvi, 35, est ὧδε ὧδε. V. 41, idem A μετὰ τῶν παραπικραινόντων τῷ Θεῷ συγκαθιζόντων· itidemque Bav. nisi quod accus. casu habet τὸν Θεόν, nostri P sensus est; fugiendum enim etiam conversatio et cohabitatio cum iis qui Deum exacerbant. V. 52, A ἐπαγόντων, præs. tempore: et seq. v. ἀπὸ προσώπου εἰς πρόσωπον· et v. 56, κολάσεις, pro κακώσεις.
Pag. 82, v. 8, inclusa καὶ ab A abest. V. 10, idem composite, διότι ἐν τῇ καρδίᾳ s. et v. 14, ὅ καὶ αὐτὸς ἐμαρτύρησεν παντί· quam lectionem secutus est interpres; cum P consentit etiam Bavaricus; hoc sensu; quod testimonium huic quoque prohibet apostolus: seu, quod de hac quoque testatur apostolus. V. 21, melius, ἔκ τε λιμοῦ καὶ λοιμοῦ· ut monophthongon præcedat, diphthongon sequatur, et certe ordine Augustanus; cæteris tamen aliquantum variantibus ἐκ πένθος αὐτῇ προσγενήσεται, ἐκ λοιμοῦ τε φθαρήσεται καὶ πυρὸς κατακαυθήσεται. Bav. contractius, ἔκ τε ῥομφαίας ἔκ τε λιμοῦ φθαρήσεσθαι· ἢ καὶ αὐτῆς m. duob. membris omissis. V. 18, A Κύριος ὁ παντοκράτωρ, ὁ κρίνων αὐτήν. Ab eodem abest articulus τό v. 28. Seq. v. idem τοὺς ἀνοήτους ἐξαμαρτάνοντας, insipientes delinquentes, sed aptior nostri et B codicis lectio, eos qui absque resipiscentia peccant. V. 31, idem A κλύσουσαν, activa forma, et mox, ἀπ' αὐτῆς· quam lectionem etsi B quoque habet, excusari tamen etiam ἀπ' αὐτῆς potest; ut ab ea idem sit quod ob eam. V. 34, idem A ἑστηκώς, præs. tempore et v. 36, ἰσχυρά, pro ἰσχυρή. V. 39, idem composite, ὥσπερ περὶ τῆς· et seq. v. οἱ βασιλεῖς τῆς, reges terræ, ut v. 38. Exstat autem locus Ps. II. et XLVI. V. 41, idem A specialius προαγορεύει, pro λέγει, et v. 49, βύσσου και πορφύρας. V. 52, idem. Græca ibidem ad verbum sonant: Cum enim pereunt qui in potentatu et deliciis vitam agunt, supervacua est talium rerum emptio et abusus. V. 57, pro σμύρναν Pal. et Bav. habent μύρον, unguentum.
Pag. 83, v. 3, A rursum ὧδε. V. 7, idem brevius sic orditur expositionem: Καὶ τούτων, φησίν, ἡ χρῆσις περιττήν et mox, διὰ δὲ τῶν ῥέδων, eodem numero, genere, casu. Ab eodem abest verbum λέγειν, 10. V. 14, idem ἐν τῷ οἴκῳ, eodem verbo quo in præcedenti membro: et v. 20, ποιήσαντες ἐξ αὐτῆς variata præpositione: et seq. v., conjuncte. V. 24, idem βύσσινον καὶ πορφυροῦν, utrumque materiali forma: et v. 27, ὅθεν ἄγει, præpositione mutata: itidemque seq. v. ἐν αὐτῇ. V. 32, idem πᾶς ἐπὶ τῶν πλοίων ὅμιλος· εἰ ναι. v. ἀπομακρόθεν ἑστήκασι καὶ ἔκραζον, minus eleganter. Ab eodem absunt inclusa v. 35, 36, 37, 38. V. 44, idem ἐν αὐτῷ, nempe τῷ βίῳ. Distinctionem post τῶν ὁρωμένων v. 51, agnoscit idem. Pag. 84, v. 11, A καθόλου τῆς γῆς· et v. 22, τὸ ἐπὶ μύρον μύρον, ambigue, cum adjectivum μύρον æque ad remotius atque ad proximius substantivum trahi possit. V. 24, idem divise, μεγάλη 478 κραυγῇ, sing. numero: et v. 36, καθεύδει, them. impuro. V. 40, idem δηλοῖ, pro σημαίνει, eodem sensu, et v. 48, ordine inverso, ὡς καὶ μαγείαις.
Pag. 85, v. 2, Pal. ἐκβλαστάνον· sed cum A et B legendum esse τὸ ἐμβλαστάνον, ipsa etiam sententia satis arguit. V. 20, A Ἀκούσασα ὡς φωνὴν ὄχλου, ut et vetus interpres Latinus: et seq. v. λεγόντων τό, Ἀλληλούϊα, absque distinctione. Ab eodem absunt inclusa καὶ ἡ τιμή, ν. 22. V. 24, idem simplici figura, ἥτις ἔφθειρε τὴν γῆν· et v. 27, εἴρηκεν, pro εἰρήκασιν, raro syncopes genere. Seq. v. idem ἀνέβη, præterito aoristo. Ab eodem absunt inclusa, τοῦ, et καὶ τοῦ, ν. 37 : et τῆς ν. 39. Ibidem Gr. sonant ad verbum, quoniam et sanguinem servorum suorum e manu Babylonis vindicavit, et per punitionem habitatoribus ejus benefecit, facta nimirum peccati excisione. At per fumum civitatis in sæcula sæculorum ascendentem significatur, vel in perpetuum citra ullam oblivionem ei pœnas immissum iri, vel eam pœnis in hoc sæculo aliqua ex parte exantlatis, in futuro sæculo moderatioribus quidem, æternis tamen pœnis luituram. V. 45 A δεδωκυῖαν δίκας, præterito perfecto: et mox, περιφραστώτερος, adverbialiter.
Pag. 86. v. 3, A ἀκούσασα φωνὴν, accus. casu: itidemque in sequentibus duobus membris: et v. 5, λεγόντων Ἀλληλούϊα· et rursum v. 7, δῶμεν, subjunctivo modo. V. 11, idem ἀναρίθμητον οὐσιῶν καὶ δυνάμεων. et seq. v. τὰ ὑπεράνω τῶν οὐρανίων ὕδατα. V. 17, idem ἢ κατὰ οἰκονομικὴν οἰκείωσιν· et mox, ἢ κατ' ἐξουσίαν. Inclusa, γράψον v. 29, et seq. v. τοῦ γάμου, absunt ab eodem A. V. 33, idem τὸ λαμπρὸν τῶν ἀρετῶν et v. 56, εὐφροσύνη παναρμόνιος· et mox, ἧς οἱ τευξόμενοι, μακάριοι. V. 50, idem reciproce, τοὺς ἑαυτοῦ δούλους.
Pag. 87. v. 1, A ἔπεσα, et mox, προσεκύνησα αὐτῷ. V. 5, idem τὸ πνεῦμα τῆς ἀληθείας, et additum in margine, γρ. καὶ προφητείας· id est, In quibusdam codicibus scribitur etiam προφητείας. Seq. v. idem μὴ προσκυνήσῃς. V. 19, idem Τὸ Δεσποτικὸν πληροῦν λόγιον Μάθετε γάρ, φησιν, ἀπ' ἐμοῦ, ubi etiam nota diversitatem præpositionis, ἀπ' ἐμοῦ, pro ἀπό vel ἐξ ἐμοῦ. V. 29, idem Ὅπως τὸν Χριστὸν ὁ Θεολόγος εἶδε μετὰ δυνάμεων ἀγγελικῶν, omissa equi seu equitationis mentione. V. 32, idem ἀνειρημένον, omisso præpositionis augmento. Seq. versu idem duplicem scripturam præfert, ἐπ' αὐτόν, et superscriptum ἐπ' αὐτῷ. V. 40, Bav. τὴν κατὰ τῶν ὑπευθύνων αἰνίττεται κρίσιν, ἡ δὲ λευκ. Et v. 42, ἐν ᾗ ἐποχούμενος. A vero, sic, ὁ δὲ ἐποχούμενος ἐπ' αὐτὸν, πιστός ἐστιν ἐν πᾶσι τοῖς λόγοις αὐτοῦ, καὶ ἀληθινὸς ἐν πᾶσι τοῖς ἔργοις αὐτοῦ· ὅς ἐστιν Ἰησοῦς Χριστὸς, Υἱὸς τοῦ Θεοῦ ὅς κρίνει τὰ ἔθνη· et verbo κρίνει adscripta est alia γρ. πειρα κρινεῖ, fut. tempore. V. 46, idem A verso membrorum ordine, ἁμαρτωλοῖς δὲ ἀφώτιστον καὶ καυστηριῶδες. Ab eodem abest disjunctiva ἢ v. 47. V. 49, Pal. et Bav. ἐν εὐαγγελίοις, in Evangeliis: parum apte. V. 52, A διὰ μακροθυμίαν, accus. casu: et seq. v. ἁγίοις, appellative scilicet. Ab eodem A absunt inclusa v. 55, itemque a vetere interpretatione Latina.
Pag. 88, v. 15, A διὰ τῶν ἑξῆς δὲ τὰ ἐκτεθέντα πιστοῦται. V. 20 et 21 τό accus. casu habent etiam A et B, elliptice nimirum pro διὰ τό· quo significatu fere usitatius τῷ, dativo casu. V. 23, A ἠκολούθουν, plur. numero: et v. 25 λαμπρόν, pro λευκόν. V. 26, idem expositionem sic orditur brevius, διὰ τούτων αἱ οὐράνιαι τάξεις σημαίνονται· et v. 28 idem νοητῶν pro νοημάτων. Ab eodem abest inclusum δίστομος v. 32. V. 26, idem τὴν ἐπενεχθησομένην, ut infra in expositione, v. 33. Ab eodem absunt inclusa v. 28 et 29. V. 30, idem ordine verso, ἄκουσι pro et seq. v. τε. V. 40, in eodem annotata et alia scriptura, φαρμακεία σου, repetita videlicet conjunctione rationali seu causali; et φαρμακεία diphthongo scripto, velut a verbo in εύω. V. 33, idem αἷμα πολυσχιδούς. V. 42, idem ἀπείραχτοι, minus convenienter: quippe quod significet intentati, i. non tentati. Ibidem mox idem pro, ἐπ' αὐτούς, habet:
D to the inheritance of the righteous (as in Ps. CXXIV), and v. 45, "will not judge," in the future tense. V. 51, the same author begins the exposition more briefly: "This name signifies that of the divine incarnation." V. 53, the same author, "King of kings over, Lord of lords," specifically of those who have reigned over their passions, and whose power and authority have been acquired through the cooperation of the same against sin, concerning which matter see also above 4, 46.
Page 89, v. 4, the inclusion "Eve" is absent from A. V. 6, the same author, "meridian," as also above several times, from the theme in -izein. Following v., the same author begins the exposition thus: "We believe this to be one of the superior angels." V. 16, the same author, "in mediation." It has "fasting" superscript. If this were to be admitted, the whole passage would have to be restricted to men; but the final member of the period stands against this, which does not accord with men, and that they are angels [is certain]; [as regards] between God and men, this has been said elsewhere above: as also 35, 8; 61, 2; and 69, 5. Furthermore, the Greek here sounds more literal: "And in the middle of heaven"; so that it may be understood that men too, as emulators of angelic purity, are participants of that ascent and of the aforesaid joy. Whose intercession is able to raise lower things upward; through whom also the saints will be caught up to meet the Lord. In the Bavaricus [manuscript], the sentence closes with these words: "whose intercession is anagogical," with the rest omitted. The inclusion "be gathered together" v. 19 is absent from A; and likewise soon after, "to the supper of the great God." V. 21, the same author, "captains of thousands," as also the Bavaricus; namely from the nominative "chiliarch." V. 26, the same author, "A is called 'good pleasure'"; v. 33, "supper of Christ"; v. 35, "of kingdom, or of punishment." V. 40, the same author, "having descended in wickedness." Indeed, the Greek sounds there as follows: but by "horses," either [he indicates] those who burn with the raging love of women, or those who submit themselves to wickedness as if to be ridden, or even both: and by the "riders," that is, the possessors of the horses, he hints at those who excel in malice. There are opposing terms there, both A *epibatai* and *epidatai*. *Epidatai* indeed are the riders and possessors of horses; but *hypobebēkotes* are those who, in the manner of horses, submit themselves to be mounted and ridden; as also above, 41, 27. V. 49, A, "excelling in wickedness," and v. 45, "of free and great," with the latter article omitted. Absent from the same is "armies" v. 53. Following v., the same author, "multifaceted," but A, "of the faculty of many-branched."
Page 90, v. 4, A, "with him," demonstratively; and v. 16, "they were cast," in the aorist past tense. V. 18, the same, "Reasonably indeed these did not escape the common [death]." V. 20, "to the second death of the lake of fire," having changed the genitive to the dative. V. 22, the same, "of those who shall be changed," in a simple figure, as also 1 Cor. XV. Following v., the same, "But these, indeed, shall come to judgment," or soon, "as the ungodly." V. 28, the same, "of the divine mouth" (as Paul, 2 Thess. II, that is, "by the Spirit of his mouth"); and soon after, "some of the teachers," in the plural number; and v. 31, "we shall say these are living in an incorruptible body." V. 33, the same, "by Christ," not "by God"; v. 45, "of cutting off," instead of "of sending out." V. 44, the same, "on," in the dative singular; and soon after, "it has a discourse," in the indicative mood; v. 49, "of eternal punishment," with the feminine termination. Absent from the same is the preposition "from," following v. V. 54, the same, in reversed order, "movement of the earth."
Page 91, v. 2, the inclusion "of the time" is absent from A. In this very chapter, by the Bavaricus, "reason is established," which although it pleased Pellanus also, I have nonetheless preferred to follow P and A. The inclusions v. 9 and 10 are absent from A. V. 11, the same, "bound, indeed, he shut"; and following v., "that he should not deceive the nations, until the thousand years are finished." Absent from the same is the verb "to be cast" v. 40. The same, in the same v. 20, "and this indeed shows." V. 29, likewise with the conjunction changed, "that he is bound"; v. 25, "even of the altar-sacrifices." V. 29, in the same, there are [entries of] fuller reading, "at that time, then first." The inclusion "prevailing" v. 35 is absent from the same. In either way the sense is the same, and they vainly lift themselves with too much boldness against the one possessing the lordship of the whole universe. V. 48, B the same in reversed order, "of the lawful child-rearing citizenry." Absent from the same is the inclusion "and" v. 51. Following v., the same, "until the," in the same sense; and v. 57, "extension."
Page 92, v. 3, A, "the dregs"; and following v., "to men," instead of "among men," with the article placed instead of the preposition. Absent from the same is the inclusion "also" v. 7. The same, in the same v. 7, "he shall deliver," in the indicative mood; and soon after, "he shall show," likewise in the indicative mood, and with a different conjunction. Absent from the same is the preposition "upon" v. 10, and the article "the" v. 13. V. 19, the same, "upon them"; and following v., "the souls," both in the accusative case. Absent from the same is the inclusion "through" v. 22. And soon after, "if any," if any; and v. 32, "as he says," in the same sense. It is, however, a passage of Daniel, Ps. CXXI. V. 38, the same, A, "thrones are given," thrones are given, instead of "judgment was given." V. 42, what kind of worship the author feels should here be attributed to martyrs, I do not understand. He acknowledges above that it pertains only to God, together with the angel, 87, 6; as also Epiphanius in the *Panarion*, book 3, 445, 22; 449, 139, 20; 450, 3. V. 77, P indeed has "of beasts"; but A and B "the beast," so that "from which" the same may be as "from whom," and this is the sense, "from these, that each one of these is called 'beast'," and from the fact that each one of them is called a beast. Otherwise, the sense of the scripture is known; it is manifest from those beasts, or, from that genus of beasts, of which name is attributed to each of them. Ibid., A, "each of them is called"; and soon after, "and indeed one of these, a dragon, that is, the Antichrist"; v. 51, "that is, one," indeed; v. 56, "they reign together," in the present tense.
Page 93, v. 1, Pal. and B, "what is," what is. V. 5, A, "did not rise," did not rise: and soon after, "until they are finished," in the plural number. Absent from the same is the inclusion "and," v. 5. V. 16, the same, "which is," in the neuter gender; and v. 19, "that is," instead of "that is." V. 18, is a passage from Isaiah, chapter 26. V. 21, A, "putting to death the bodily deeds"; and v. 23, "therefore," instead of the simple "and"; and v. 30, "merely," adverbially, instead of "solely." V. 37, the same, "that is," instead of "that is"; and v. 39, "the thousand years understood by us," in reversed order. V. 33, the same, "it will hold," and superscript "it will pursue"; and v. 50, "they were about to," in the plural number; and v. 52, "that there are two resurrections."
Page 94, v. 2, the inclusion "years" is absent from A. V. 12, Pal., "fulfillment," in a simple figure. From A again is absent the inclusion "from," v. 14, and soon after, "to have been given," in the perfect past; and "they said," in the second aorist. Following v., the same author, "in this land," demonstratively; and v. 17, "to have become," in the aorist past. Absent from the same are the included articles "the," "the," "of the," C v. 21; and likewise following v., "to" and "and." V. 28, the same A, "one thousand silvers." In the common edition of the Canticles, the last chapter, it is, "a man will bring in his fruit a thousand of silver," or "a thousand to Solomon, and two hundred to those who guard his fruit"; so that at v. 29, after "again," a hypodiastole should be submitted; and those inclusions, namely v., "and Jesus," are to be entirely expunged. A in the same place has "to Solomon," with an 'a' in the first syllable; but the last is indeclinable, even in the common Bible. V. 35, A, "the fruit-bearing in perfection"; v. 37, "as the Apostle said," and following v., "claiming," instead of the aorist "they said." But the passage of the Apostle is 1 Thess. II: the words of Christ, THAHP 5. V. 40, the same A, "to his own," instead of "to his private," and soon after, "you will receive that one." John 5 is the reading midway between these, "his own," or "you will take." V. 44, the same A more briefly, "that these are, some indeed Scythian," and v. 4, "which are called," which are called; and following v., "authority and of nation." V. 50, the same, "of the comings of the devil," until the coming of the devil; and v. 52, "in the Hebrew tongue they interpreted"; v. 53, "in the last of the days."
Page 95, v. 1, A, "with power heavy, so that having fallen on the land of Israel in war for seven years, because of the multitude, they would be burned by fire in their own weapons." Where "having fallen" must be taken absolutely, or with the Bavaricus it must be read "they shall fall"; the same B indeed has with A, "in their own weapons," with their own arms: and with P, "be burned by fire." V. 5, the sense is, "with such heavy forces that nation is about to incubate the land of Israel, and with itself..."
- 889 S. PANTELEEMONIS ELOGIUM. 42'. A XCVII. 890 If the toll-collector is good, flee the Pharisee; If you desire the things of old, let anything new rejoice; For repentance, joined with humility, finishes by making an angel out of a mortal. XCVIII. Where repentance runs, there sin is not found; for fire and the unadapted, they say, do not mix. But if somewhere among the starlings a long-winged hawk appears, for these also [even] the stones look on in fear. XCIX. Sitting down, Matoes fell prone, and rising lamented. And his servant asked him to learn these things. He said from on high, weeping: "I saw some of those who were to be from the world inside Eden; but many celibates [remain] before the doors."
B If the exactor is better than the Pharisee, now bid the Pharisee farewell; if you love novel things, let the ancient ones abide. But if repentance and modesty are joined together, you will escape both [as] an angel from a man. XCVIII. Rare is the man who repents who falls: the error and dread of guilt, and fire and sea-foam, do not agree well; but for those for whom a hawk is seen with starlings, equally to them appear even the rocky shelters. XCIX. Matoes falls prone upon his face, and rising thence as he wept, his servant: "Why do you weep?" he says. He, groaning, [says]: "I saw certain [men] joined above the ether, and very many before the portals of the celibate life."
Joannes Geometra's Eulogy of the Most Holy Martyr Panteleemon.
(Edited and rendered into Latin iambic senarii by Fed. MORELLUS, Royal Chief Printer, 1605, in-12.)While king of most unholy character held the scepter of old near Nicomedia, the Roman race fretted and struggled. For the pious then had great astonishment, and an unloving fear held those who loved God. For he himself, that thrice-wretched ruler Maximian, that thrice-cursed dog, appointed army leaders and rulers in every city to command sacrifice to idols. And there was a certain Eustorgios by name, a Senator, notable and flourishing in lineage, dwelling in Nicomedia itself, the city, having one beloved and handsome son, the glorious light of his life, Pantaleon. This boy, shining in divine discourses, having well traced out the whole path of learning with brief speed, they give to Euphrosynos, who at that time was leading in the sciences, as was right, to learn the whole medical education, so that by warming, addressing, and speaking kindly to those suffering from disease in the palace, he might delight them with the charming herbs of miracles.
C While an impious emperor held the scepter of old near Nicomedia, the Roman race was vexed in dire ways. For then a horrid dread pressed the pious, and a hostile terror pressed those who loved God. For the cruel and unhappy emperor, like another Tartarean and hundred-headed Cerberus, stationed fierce leaders in every town, who commanded idols to be worshipped with victims. D Eustorgios, then called by name, a consular man born of an illustrious place, holding his seat in the city of Nicomedia, had a beloved, only, and beautiful son, the illustrious Pantaleon, the light of his life. Him, already shining in sacred discourses, and having traversed the whole way of the humanities, with a mind cultured in a very short time, he joined to Euphrosynos, who then held the first rank in science, so that he might learn all the secrets of medical doctrine as it was right to know; for he, warming those laboring in the royal house, and addressing them with kind voices, and amazingly recreating them with soothing herbs;
483
FRIDERICUS SYLBURGIUS’ NOTES ON ANDREAS OF CAESAREA
V. 55. A: *The size and the beauty.* The Bavarian manuscript agrees with the Palatinus manuscript, both in other respects and in the word *beauty*.
Page 103, v. 5. A: *This city is square, or* [dado to top.]; but the disjunctive *or* has no place here, unless some other clause responding to it is subjoined. The following verse is the same: *in depth, also in height and in length being equal-sided*, and soon after *is named*, in the present tense. V. 17, A has the whole words for the numerical signs: *one hundred and forty-four*. V. 32, the same has *with glass* (ὑέλῳ), with an *s*; and in the same way v. 37, *glass* (ὕελος); and v. 55, *worthy of praise* (μακαριστήν) for *unfading* (ἀμάραντον). V. 44, the same has *in the* (ἐν ταύτῃ) in a simple figure, with the following conjunction *and* omitted; and in the following verse, *in it* (ἐν ταύτῃ), demonstratively. V. 45, the same, with the mode and order of the words transposed: *they are shown adorned with every virtue through the precious stones*. V. 51, the same, *the emerald*, with *the* (τήν) superscript, and v. 54, *appointed* (ἐπι- τεταγμένον), with the preposition changed. From the same, the following included *and* is absent, as well as the article *of* (τῆς) in the following verse.
Page 104, v. 5. *He had* (εἶχεν), in the past aorist. And v. 9, *The Theologian called* (ἐκάλεσεν ὁ Θεολόγος), as above 101, 16. The included *the* is absent from the same in v. 15. V. 18, the same has *arrayed* (ἐσφραγισμένον), with the form of the noun changed: but v. 24, *of the angels* (τῶν ἀγγέλων), for *of the others* (τῶν ἄλλων), the same [manuscript] erroneously. V. 28, the same: *of millet-like appearance and translucent, and of healing power for swellings*; and v. 34, *wounds from the assault of Beliar*; and v. 58, *with precious virtues*. V. 41, the same, *of purple* (πορφύριος), a derivative form. The included *and the* are absent from the same, v. 42. And *in color*, v. 43. The same A, v. 43: *it is likely that the miraculous Thomas is signified*; and v. 45, *towards the* (πρὸς τήν) for *through the* (διὰ τήν).
Page 105, v. 2. *Abgar* (Ἀβγάρῳ) with the diphthong *av* is in A and B, also, and Suidas’ Lexicon confirms this. The interpreter preferred *Abgar* (Ἀβγάρῳ); in Eusebius, Hist. Eccl. Book 1, in the penultimate and last [chapters], it is *Abgarus* (Ἄβγαρος). V. 5, A and the Bavarian have *destruction of him* (αὐτοῦ νεκρώσει), in the genitive case. That the chrysoprasus stone shows some species of *darkening* (νεκρώσεως), Pliny also declares, Book 37, ch. 5, while he writes that the chrysoprasus is a genus neighboring the chrysoberyl, but paler. Otherwise, the same Pliny, in the same book, ch. 8, writes that the chrysoprasus resembles the juice of a leek, but declines slightly from the topaz into gold; and ch. 11, that the chrysoprasus was named from its herbal color. V. 9, the article *the* (τοῦ) is absent from A. And in the same way, the following verse has *intelligence* (φρόνησιν) instead of *mind/intent* (φρόνημα). V. 12, the same has *the form somehow reddening* (τὴν μορφήν πως πυρίζοντος); and likewise the Bavarian, except that it has it in the dative case, *in the form somehow reddening* (τῇ μορφῇ πως πυρίζοντος). Although Peltanus followed this reading, the Palatinus reading seems truer: *in the form purpling* (τῇ μορφῇ πορφυρίζοντος), i.e., referring to purple in its form. Just as Pliny, Natural History, book 37, ch. 9, numbers amethysts among the purple gems, and soon after subjoins: They bring forward the cause of the name, because it approaches the color of wine, before one tastes it, it ends in violet; and a certain brilliance in it of purple, not entirely fiery, but failing into the color of wine. All shine with a violet color; the Indian ones possess an absolute color of purple. Thus in book 21, ch. 7, he says that purple in the amethyst is that color which is in the violet, and is itself purple or flower-colored. And again, book 37, ch. 7, that the best carbuncles are those that are amethyst-colored, that is (he says) whose extreme little fire ends in the violet of the amethyst. And in the preceding chapter, concerning opals: There is in them (he says) the thinner fire of the carbuncle, there is the shining purple of the amethyst, there is the green sea of the emerald. In which places, although something of a fiery or reddish color is attributed to the amethyst, more of purple or violet is ascribed to it. As, moreover, in Pliny it is consistently *amethystus*, so also in the Bavarian *amethystos* (ἀμέθυστος), v. 11; and *amethyst* (ἀμεθύ- στου), v. 12, but with an accent superscript, indicating the reading which exists in the Palatinus and A: *amethys* (ἀμέθυστος), as if "keeping away drunkenness" (ἀ-μέθην), that is, prohibiting drunkenness. For so the same Pliny, book 37, ch. 9, says: The vanity of the Magi promises that these things resist drunkenness, and hence they are so named. From the Palatinus are absent the included words in v. 16 and 18. V. 16, 484 *having chosen* (ἐπιλεξάμενον); and v. 20, *we have set before ourselves for exercise, encouraging the readers towards the enigmas of truth, with truth itself having conjectured the true knowledge to God alone who revealed it*. V. 27, the included *mysteries* (μυστήρια) is absent from the Palatinus. V. 37, the first included word is absent from A, but the second [twelve] is added from the same. In my judgment, this is superfluous; unless the first *the twelve* (οἱ δὲ δώδεκα) be deleted. The included words in v. 39 are added from the same A, and for *we have known* (ἐπέγνωμεν), it has written *we have recognized* (ἐγνώκαμεν). V. 44, P has *in parade* (ἐν παραδείσῳ); the interpreter followed the other reading. V. 48, the included words are absent from A, and in the following verse it acknowledges a double reading: *it is not possible* or *it is impossible* (οὐ δύναται or ἀδύνατον). The included words in v. 52 are absent from the same A. The final verb in the [future] tense. Page 106, v. 4, A does not have the included preposition, and verse 7, the same [shares] the participle *making-alive* (ζωοποιοῦν). V. 14, A: *there is no need* (οὐκ ἔστι χρεία), elegantly, the substantive verb is absent in such phrases. Included words in v. 17 added from the same. V. 25, for *gates* (θύρας), in A [it is] *portals* (πύλας); and v. 30, *this is the* (αὕτη γὰρ νῦν), and v. 43, in the summary, more wordily, *of the throne proceeding in the midst of the city's street*. In the same, v. 46 and 49, the included words are missing. V. 54, the included word is absent from P. V. 54, A *being present* (παρούμενος) [in] the present tense. Page 107, v. 9, A *wood* (ξύλα), and the included *of Christ* (Χριστοῦ) added from the same. And v. 14, the same A *who drink the things of life* (οἱ πίν. τὰ τῆς ζωῆς). V. 17 and 22, the included words are absent from P. And in the following verse, *is called one* (μία προσηγόρευται), A *names* (ὀνομάζει); and v. 26, for *populous* (πολυάνθρωπον), the same [has] *populous* (πολύανδρον). V. 28, A *into the* (εἰς τὴν). V. 29 and 31, the included articles are absent from A. Those, however, included in v. 30, 33, and 34, do not appear in P. V. 34, A *ineffaceable* (ἀνεξάλειπτον) and soon after *one* (μία), [as a] participle, the verb *are collected* (συνροῦνται). In the following verse, *to revive* (ἀναζῆσαι). V. 56, A *he who was preached to the prophet* (ὁ τῷ προφήτῃ προκηρυχθείς). The included words in v. 40, A 47, 53, 54 are absent from P. V. 43, A *such things, therefore, are* (τὰ τοιαῦτα τοίνυν φύσει). Page 108, v. 1, A *and in the thirty [that were] from* (καὶ ἐν τοῖς τριάκοντα τοῖς ἀπὸ), and the included [names] from the same. And v. 4, the same [has] *bearing fruit* (καρποφορησάντων) in the passive voice, and in the following verse, the included [words] from the same. V. 7, the same A *are written* (προγέγραπται) in a compound form. What follow immediately, the included *and* and *if*, are absent from the same. V. 21, the same *assents* (συγκατατίθεται). V. 30, 32, included words are absent from P. V. 54, A *those from of old* (παρ’ ὁ πάλαι ἀρχ.), and soon after, the same, for the genitive *of the remaining* (μενόντων) has the adverb *only* (μόνον). V. 44, A *they shall shine as the sun* (ἐκλάμψουσιν ὡς ἥλιος), *how lamp-like* (πῶς λυχνιαίου), which follows a little later, is taken from the same. Page 109, v. 1, the included *the words* (οἱ λόγοι) and following *then* (δέ) are absent from A. V. 7, the same *to teach the servants* (διδάξαι τοὺς δούλους), although the sentiment is the same, the Palatinus reading is better, which agrees with the vulgate edition, and the narrator himself in his commentaries acknowledges that very [reading]. V. 10, the included pronoun is absent from P, and in the following verse, A *of the divine John* (θεοπεσίου Ἰωάννου). V. 17, included words added from the same, as also *[as God]* (ὡς Θεός); what follow, *the one saying* (οἱ λέγων), are not acknowledged. V. 27, for *everywhere* (πανταχοῦ), Augustus' reading *evil* (κακῶς), which the Latin interpreter followed. V. 33, A *it is necessary to watch* (δεῖ γρηγορεῖν), with the active verb *we are commanded* (ἐντεταλμέθα) omitted. V. 35, included words are absent from P, just as those in v. 39, 40, 42. But the following *[and]* (καλ) is absent from A, and it can conveniently be absent there. V. 46, A *in vision and divine* (ἐν ὀπτασίᾳ καὶ θείῳ M.), the interpreter seems to have deservedly preferred the other reading. V. 51, A, a little more fully: *whatever we may hear, even we, of that blessed voice, Well, servant...* Page 110, v. 13, A *does not* (οὐκ ἔστι), the included pronoun *his* (αὐτοῦ) is absent from the same; and v. 19, *this* (ταύτην), just as that included *commation* in v. 36, 37. V. 43, A *uncondemned* (ἀκατάγνωστον), but P's reading is better, which the interpreter expressed. In the following verse, A *for I do not force the* (οὐ βιάζομαι γὰρ τὴν). The included *some* (τις) is absent from A, as is the included *he says* (φησιν) from P. V. 53, *Christ is said to be first on account of his divinity, but last on account of...* Page 111, v. 1, A more briefly *such are worthy. Power* (ἄξιοι οἱ τοιοῦτοι. Ἐξουσίαν). V. 6, A refers *their* (αὐτῶν) to the apostles; P *his* (αὐτοῦ) to Christ. V. 15, A for *evil workers* (κακοὶ ἐργάται), used the compound *evil-workers* (κακοεργᾶται). The same [manuscript], v. 18, a little differently...
are judged worthy of the kingdom above not at all, but rather are estranged, the same sentiment however. V. 21, A *they also call the coming of Christ*. Vv. 27, 29, 30, 34, inserted from the same. A In the same place, incidentally corrected, you will write: *to testify to you* (μαρτυρῆσαι ὑμῖν τ.), *where [it is] to us* (που ἡμῖν), a printers' error. V. 37, A *before the* (προινῇ τῆς κ. N.). 42, also: *For indeed both the Church and the Spirit in her crying out in the* (Ἡ τε γὰρ Ἐκκλησία καὶ τὸ ἐν αὐτῇ πνεῦμα κράζον ἐν ταῖς) *are called upon*; and v. 53, the enclosed *indeed* (μέν) added from the same.
Page 112, v. 4, the enclosed article is absent from P. V. 3, *shall add upon him* (ἡ ἐπιθήσει ἐπ' αὐτῷ), *God shall add to him* (ἐπιθήσει αὐτῷ ὁ Θεός); and shortly after, *and* (καὶ) is absent from P at the same v. A *shall take away from the words of the prophecy of this book, God shall take away his part from the tree of life* (ἀφελῇ ἀπὸ τῶν λόγων τῆς προφητείας του βιβλίου τούτου, ἀφελεῖ ὁ Θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς). V. 9, the same *the curse of Holy Scripture* (τῆς θείας Γραφῆς ἁρά). V. 14, the same A *to add* (προστιθῆναι); v. 16, *dialectical compositions, and of dialectical syllogisms [to lead]* (διαλεκτικών συντάξεων, καὶ τῶν διαλεκτι- χῶν συλλογισμῶν [ἡγεῖσθαι]) to be judged worthy; that *to lead* (ἡγεῖσθαι) is held also in the Bavarian [codex]: it is absent, however, from P. V. 20, for *the middle or the size* (τὸ μέσον ἢ τὸ μέγεθος). V. 23, A *yes, come quickly* (ναι, ἔρχου ταχύ); v. 27, the same with the Bavarian, *and I (he says) who say these things to you am coming to the life* (κἀγὼ (φησίν) ὁ τοῦτα λέγων πρός σε τὴν ζωὴν ἔρχ.). V. 29, *[Lord]* (Κύριε) from the Palatine and Bavarian. The Augustan for *or even* (ἢ καὶ) has *if even* (εἰ καί). V. 31, A and B *solemnly testifying* (διαμαρτυρόμενος) compound. Page 34, the same *having been worked* (εἰργασμένων). P *having worked* (εργασαμένων) and v. 35, A and B *of the One about to give back* (ἀποδώσοντος), so that it is not referred to the *coming* (παρουσίᾳ) but to *Christ* (Χριστοῦ). V. 38, A *of which summing up... I will set forth the purpose* (ἧς συνελών... σκοπὸν παραθήσομαι). 13 *I shall set forth its purpose* (σκοπὸν αὐτῆς παραθῶμαι). Vv. 10, 12, 45, 49, 50, 52 are absent from the Palatine, and v. 43, *postponing* (ὑπερθέντας) [in] A. V. 46, *of precious stones* (λίθων πολυτιμήτων) in the manuscripts. So above page 105, v. 40, where P has *of a precious pearl* (πολυτίμου μαργαρίτου) and H has *precious* (πολυτιμήτου). V. 53, A and B *leading* (ἀφηγου- μένας), with the preposition changed.
Page 115, v. 2, the article *of the* (της) is absent from A and B. V. 3, the enclosed *we are taught* (διδασκόμεθα) is absent from the Palatine and Bavarian manuscripts. Vv. 5 and 12, the enclosed [words], are absent from A. V. 14, A *here* (ἐνταῦθα), P and B *thence* (ἐντεῦθεν); v. 1, *times* (καιροί), P and B do not recognize. V. 20, A *the refutation of the holy [men] or against the Antichrist, it will describe the enduring and courageous stance of the soul. Likewise also it is shown that* (ἁγίων ἢ κατά του Αντιχρίστου ἐλεγξις, τὸ καρτερικὸν καὶ ἀνδρεῖον τῆς ψυχῆς ὑπογράψει παράστημα. Ωσαύτως δὲ δείκνυται καί). V. 25, A a little more fully, *similarly also the persecution against the Church* (ὁμοίως δὲ καὶ ὁ κατὰ Ἐκκλησίας διωγμός). V. 28 *innumerable* (πολυάριθμος), P with B, but the Augustan has *innumerable* (πολυαρίθμητος), and the enclosed [words] at this and the following v. were inserted here by A. And v. 56, the same A *darkening* (σκοτίζουσα). V. 47, A *supper* (δείπνου), *by the... eclipse* (τῇ .. ἐκλείψει); and v. 51, the same *a cutting off* (ἐκκοπήν), destruction, with the Palatine interpreter, and B *a sending out* (ἐκπομπήν), removal. V., the last, *of those having advised* (συμβουλευσάντων), aorist... P. 114, v. 3, the enclosed article is absent from A and B, and the subsequent enclosed conjunction *and* (καί) from P. V. 9, A *with walls and gates* (τει- χεσι καὶ πυλῶσι). V. 14, the enclosed [words] added from A and the following v. in a different order of words, and the construction slightly changed, *the One having prepared these things will provide for the saints* (ὁ ταῦτα ἑτοιμάσας παρέξειν τοῖς ἁγίοις). V. 22, P *standing by* (παριστάτα), A *standing by and of the* (παριστῶσα καὶ τῶν). V. 26, A *and with destruction sows seed* (καὶ φθ. ἐπισπείρειν σπερ); and v. 28, *it will be burned up* (καυθήσεται), the same A. V. 32, the enclosed *of every* (παντός) is absent from P; the other *vehemently* (σφοδρῶς) from A, and for *glassy* (ὑαλίνῳ), A has *glassy* (ὑελίνῳ), as also shortly after. V. 35, *a re-baking* (ἀνάζεσιν), which is in P and A, is read in B as *a reflecting* (ἀνταύγειαν); or *a calling back* (ἀνάκλησιν), in P, for which in others [it is] *a reflection* (ἀνάκλασιν), as edited by us. V. 39, better with A and B *we may show* (ἐπιδείξωμεν), in the subjunctive mood, and for *wishing* (θέλων), B has *wishes* (θέλει). V. 44, A *all-merciful God* (παντελεήμων Θεός) etc.