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Remigius of Auxerre
Commentaries 1 part 4/4
Latin original · 25 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:109–1:133 (133 verses in all)
1:109
Idolum dicitur quasi idos dulos seruitus formae et deriuatur idolum ab idea sicut formula a forma. Tunc antiquo tempore. Barrabbas interpretatur filius patris eorum diaboli, bar graece filius, abbas pater uel barrabas per duo r. filius magistri eorum. Rabbi enim hebraice, latine magister. Iussus fuit, pro omnibus Christus passus fuit, etiam pro latrone. Omnis enim non semper generaliter ponitur sed particulariter, quia dominus passus est non pro malis. Toruafalx. Falx est ferrum unde inciditur foenum, per falcem intellegitur maledictio Iudeorum, quando dixerunt: Sanguis eius super nos et super filios nostros. Sicut enim falce inciditur foenum, ita Iudei ista maledictione incisi sunt.
An 'idolum' (idol) is so called as though 'idos dulos'—the service of a form (servitus formae); and 'idolum' is derived from 'idea' just as 'formula' from 'forma.' 'Then'—in ancient time. 'Barabbas' is interpreted 'son of their father the devil'—'bar' in Greek is son, 'abbas' is father; or 'Barrabas' with two r's—'son of their master.' For 'Rabbi' in Hebrew is 'master' in Latin. 'He was commanded'—Christ suffered for all, even for the thief. For 'all' is not always set down universally but particularly, because the Lord did not suffer for the wicked. 'Grim sickle.' A 'falx' (sickle) is the iron tool with which hay is cut; by the sickle is understood the curse of the Jews, when they said: 'His blood be upon us and upon our children.' For just as hay is cut by a sickle, so the Jews were cut down by that curse.
「idolum」（偶像）之名彷彿取自「idos dulos」——對形像的服事（servitus formae）；「idolum」由「idea」衍生，正如「formula」由「forma」衍生。「那時」——在古時。「巴拉巴」的意思是「他們的父魔鬼之子」——希臘文「bar」是子，「abbas」是父；或作雙r的「Barrabas」——「他們師傅之子」。因為希伯來文的「Rabbi」即拉丁文的「師傅」。「他被吩咐」——基督為眾人受苦，甚至為那強盜。因「眾人」不總是普遍而言，有時是個別而言，因為主並非為惡人受苦。「兇惡的鐮刀」。「falx」（鐮刀）是割草的鐵器；藉鐮刀所了解的是猶太人的咒詛，就是他們所說：「祂的血歸到我們和我們的子孫身上。」因為正如草被鐮刀所割，照樣，猶太人也被那咒詛所割除。
1:110
Vigili sagaci. Lauisse pro lauare. Sacrum, quod praestat ueniam. Implet arundo manum: cum dicit implet, demonstrat, quod magna fuit. Arundo idem est et ferula. Sceptrum inualidum infirmum, quia exilis et flexibilis herba est. Vacuum quia non habet medullam. Moxque postquam illusus fuit, Christus in alienis uestibus illusus fuit. Allegorizat. Hoc accepto alieno dimisit proprium uestimentum et iterum accepit, significat quod depositurus erat mortalem carnem et iterum sumpturus resurgendo inmortalem. Vt mutabile mortale. Vinum felle. Mirra et fel amarissimum reddunt uinum. Discriminis supplicii. Supplicium tormentum.
'Watchful'—keen-witted. 'To have washed' for 'to wash.' 'Sacred'—that which grants pardon. 'The reed fills the hand': when he says 'fills,' he shows that it was large. A 'reed' (arundo) is the same as a 'ferula' (giant fennel/cane). 'Scepter'—weak, feeble, because it is a slender and flexible plant. 'Empty,' because it has no pith. 'And soon,' after He had been mocked. Christ was mocked in another's garments. He allegorizes. Having received this borrowed garment, He laid aside His own clothing and received it again; this signifies that He was about to lay down His mortal flesh and to take it up again, immortal, by rising. 'That it might be changeable'—mortal. 'Wine with gall.' Myrrh and gall make the wine most bitter. 'Of punishment' (discriminis)—of the torment. 'Punishment' (supplicium)—torment.
「警醒的」——機敏的。「曾洗了」用以代「洗」。「神聖的」——那賜赦免之物。「葦子充滿了手」：當他說「充滿」，便表明那是大的。「葦子」（arundo）與「ferula」（巨茴香／葦杖）同義。「權杖」——軟弱、無力的，因它是細而柔的草。「空的」，因它沒有髓。「隨即」，在祂被戲弄之後。基督在別人的衣服裡被戲弄。他作寓意解。祂接過這借來的衣服，脫下自己的衣服，又再穿上；這表徵祂將要脫下祂必死的肉身，再藉復活而取回不朽壞的身體。「使之可變」——可朽壞的。「攙膽汁的酒」。沒藥與膽汁使酒極苦。「刑罰的」（discriminis）——指那酷刑。「刑罰」（supplicium）——酷刑。
1:111
Ideo crucem elegit, ut leuius nos saluaremus a diabolo et eius fraudibus inposito signo crucis, quia si lapidatus fuisset, ut Iudei uoluerunt, portaremus lapidem in signum eius. Cruce sua dominus continet totum mundum sicut ipse dicit: Cum exaltatus fuero a terra, omnia traham ad me ipsum. Positus ergo in cruce dominus uertice tenuit orientem, pedibus occidentem, dextra septentrionem, laeua meridiem. Hae sunt quattuor partes mundi, quae graece ita uocantur: Oriens anathole, occidens disis, septentrio arctos, meridies mesimbria. Colligit coniungit. Tribus linguis scriptus est iste titulus:
Therefore He chose the cross, that we might more easily be saved from the devil and his deceits by the sign of the cross set upon us; for if He had been stoned, as the Jews wished, we would carry a stone as His sign. By His cross the Lord embraces the whole world, as He Himself says: 'When I am lifted up from the earth, I will draw all things to Myself.' Therefore, placed upon the cross, the Lord held the east with His head, the west with His feet, the north with His right hand, the south with His left. These are the four parts of the world, which in Greek are called thus: the east 'anatole,' the west 'dysis,' the north 'arctos,' the south 'mesembria.' 'It gathers'—it joins together. This title was written in three languages:
所以祂揀選了十字架，使我們藉著加於我們身上的十字架記號，能更輕易地脫離魔鬼及其詭計；因為祂若像猶太人所願的被石頭打死，我們就要以石頭作祂的記號了。主用祂的十字架懷抱整個世界，正如祂自己所說：「我若從地上被舉起來，就要吸引萬有歸我。」故此，主被掛在十字架上，以頭朝東，以腳朝西，以右手朝北，以左手朝南。這是世界的四方，希臘文如此稱呼：東方「anatole」，西方「dysis」，北方「arctos」，南方「mesembria」。「它聚集」——它聯合。這牌子用三種文字寫成：
1:112
hebraice propter diuinam scripturam, ut uidelicet omnis lingua secundum uocem apostoli confiteatur, quia dominus Iesus Christus in gloria est dei patris. Ergo Iudei uelint nolint confitentur, quia Christus rex Iudeorum est; graece propter humanam sapientiam, quia Graeci multas artes inueneruut; latine propter romanam potentiam, omnibus gentibus paene imperabant. Exuuiis spoliis, exuuiae sunt proprie pelles ferarum exutae a membris earum, sed abusiue pro omni spolio ponuntur. Scisma graece scissio, hinc et scismatici haeretici, qui se scindunt a fide catholica.
in Hebrew, on account of the divine Scripture, namely that, according to the word of the Apostle, every tongue may confess that the Lord Jesus Christ is in the glory of God the Father. Therefore the Jews, willing or unwilling, confess that Christ is the King of the Jews; in Greek, on account of human wisdom, because the Greeks invented many arts; in Latin, on account of Roman power, for they ruled over almost all nations. 'Spoils' (exuviae)—plunder; 'exuviae' are properly the skins of wild beasts stripped from their limbs, but by extension they are set down for all spoil. 'Schism' in Greek is a 'tearing,' hence also 'schismatics'—heretics who tear themselves away from the catholic faith.
用希伯來文，是為著神聖的經書，就是照使徒的話，使萬口都承認主耶穌基督是在父神的榮耀裡。所以猶太人無論願不願意，都承認基督是猶太人的王；用希臘文，是為著屬人的智慧，因為希臘人發明了許多技藝；用拉丁文，是為著羅馬的權勢，因他們幾乎統管萬國。「掠物」（exuviae）——擄物；「exuviae」嚴格說是從野獸肢體剝下的皮，但引申用以指一切擄物。「分裂」（schism）在希臘文中是「撕裂」，故也有「分裂分子」——就是把自己從大公信仰撕裂出去的異端。
1:113
Licet unum fuerit iudicium supplicium crucis Christo uidelicet et latronibus, non fuit tamen unum meritum, quia Christus propter nostram salutem pendebat. Sententia iudicium. Beas ton meson in bono et in malo, in malo sicut in hoc uersu, ubi hi mundo damnabiles rei; in bono sicut in sequenti uersu, ubi reus est mundus obnoxius et debitor, quia debet illi aeternam fidelitatem. Conuicia a uicinis dicuntur, quia uicini inter se probra iactant. Colligit coadunat, facit apostropham ad paradisum. Edem hebraice, paradisus graece, hortus latine. Violentum pro grandi uiolentia. Facinus ton meson est, sicut et facio, a quo deriuatur. Aliquando enim bonum facinus dicitur.
Although the judgment—the punishment of the cross—was one for Christ and for the thieves, yet the merit was not one, because Christ was hanging for the sake of our salvation. 'Sentence'—judgment. 'Beas ton meson' (the indifferent/middle) is found in good and in evil—in evil as in this verse, where 'these men are condemnable to the world, guilty'; in good as in the following verse, where 'the world is guilty,' being liable and a debtor, because it owes Him eternal fidelity. 'Reproaches' (convicia) are named from 'neighbors' (vicini), because neighbors hurl insults at one another. 'It gathers'—it unites; he makes an apostrophe to paradise. 'Eden' in Hebrew, 'paradise' in Greek, 'garden' in Latin. 'Violent'—of great violence. 'Facinus' (deed/crime) is a middle/neutral word, like 'facio' (to do), from which it is derived. For sometimes a good 'facinus' (deed) is spoken of.
雖然那審判——十字架的刑罰——對基督和對那兩個強盜是同一個，然而功效卻不相同，因為基督是為著我們的救恩被掛。「判詞」——審判。「Beas ton meson」（中性的）兼用於善與惡——用於惡如此節，那裡說「這些人對世界是當受咒詛、有罪的」；用於善如下節，那裡說「世界是有罪的」，因它欠負且為負債者，因為它欠祂永遠的忠誠。「辱罵」（convicia）之名取自「鄰舍」（vicini），因為鄰舍彼此投擲毀謗。「它聚集」——它聯合；他向樂園發出呼語。希伯來文作「伊甸」，希臘文作「樂園」，拉丁文作「園子」。「兇暴的」——極其兇暴的。「Facinus」（行為／罪行）是個中性詞，正如它所源出的「facio」（行事）。因為有時也說到善的「facinus」（作為）。
1:114
Polum caelum, non partem sed totum nuncupauit, quia eclipsis partem poli tenet, quando fit secundum naturam. Sed tunc non fuit naturalis, sed signum. Et sciendum quia eclipsis solis nunquam fit nisi in tricesima luna uel in prima, tunc quarta decima erat. Exequiis seruitiis: exequiae dicuntur, quae secuntur cadauera mortuorum. Delituit abscondit. A lateo componitur deliteo. Non mansura diu .8. ipsa lux solis, nisi per tres horas. Mystica figurata. Per spatium trium horarum significabatur, quod tribus diebus iaceret dominus in sepulchro, a sexta hora usque ad nonam. Tres horae sunt, quibus occultatus est sol. Verbum de uerbo transtulit, cum dixit mystica, secreta.
'Pole'—heaven; he named not a part but the whole, because an eclipse holds a part of the pole when it happens according to nature. But that one was not natural, but a sign. And it is to be known that an eclipse of the sun never happens except at the thirtieth moon or at the first, whereas then it was the fourteenth. 'Obsequies'—services; 'exsequiae' are so called because they follow (sequuntur) the corpses of the dead. 'It hid'—it concealed. 'Deliteo' is compounded from 'lateo' (to lie hidden). 'Not to remain long'—that is, the very light of the sun, except for three hours. 'Mystical'—figured. By the span of three hours was signified that the Lord would lie in the sepulchre for three days, from the sixth hour to the ninth. There are three hours during which the sun was hidden. He translated word for word when he said 'mystica'—secrets.
「天極」——天；他所稱的不是一部分，乃是全體，因為日食按自然發生時，是遮蔽天極的一部分。但那次並非自然的，乃是一個記號。當知日食絕不發生，除非在第三十日的月亮或第一日的月亮，而那時卻是第十四日。「送殯之禮」——服事；「exsequiae」之得名，是因它們跟隨（sequuntur）死人的屍體。「它隱藏了」——它遮蓋了。「Deliteo」是由「lateo」（潛藏）複合而成。「不會長久存留」——就是日頭的光，僅存留三小時。「奧祕的」——表象的。藉三小時的時段，所表明的是主要在墳墓裡躺臥三日，從午正到申初。日頭被隱藏的時間有三小時。當他說「mystica」——祕密——時，他是逐字翻譯的。
1:115
Mysticon enim Graeci dicunt secretum. Ne-c tellus sine clade fuit sine damno. Modo dicit, quomodo condoluit terra, quia iam dictum habet de caelo. Supremum ultimum. Suppremo per duo pp. significat ultimum et uenit a uerbo supprimo, sed hic non potuit propter metrum, supremus uero per unum p. summum deum significat. Apex sublimitas Christi. Succumbere deorsum cadere, putans cum auctore, suo ad infernum descendere. Vagas mutabiles. Perdita genus humanum. Consistentia manentia mundus. Penniculo spongiae, quam circumdederunt hysopo cum arundine. Manzeribus de scorto natis.
For the Greeks call a secret 'mysticon.' 'Nor was the earth without disaster'—without harm. Now he tells how the earth grieved with Him, since he has already spoken of the heaven. 'Supremum'—the last. 'Supremo' with two p's signifies 'last' and comes from the verb 'supprimo' (to press down), but here he could not use it because of the metre; 'supremus' with one p signifies the most high God. 'Apex'—the sublimity of Christ. 'To succumb'—to fall downward, thinking to descend with its author to hell. 'Wandering'—changeable. 'Lost'—the human race. 'Subsisting'—abiding; the world. 'With a little sponge'—a sponge, which they put around the hyssop with the reed. 'From bastards'—from those born of a harlot.
因為希臘人稱祕密為「mysticon」。「地也不是沒有災殃」——沒有損害。如今他講說地如何與祂一同悲傷，因他已論到天。「Supremum」——末了的。雙p的「Supremo」意為「末了」，源於動詞「supprimo」（按下），但此處因格律之故他不能用；單p的「supremus」意為至高之神。「Apex」——基督的崇高。「屈服」——向下墜落，以為要與它的元兇一同下到陰間。「飄蕩的」——可變的。「失喪的」——人類。「存續的」——長存的；指世界。「以小海綿」——一塊海綿，他們把它連同蘆葦縛在牛膝草上。「從私生子」——從妓女所生的人。
1:116
Ideo Iudeos de scorto natos dicit, quia uirum animae suae Christum deserentes Barraban latronem quasi adulterum eligendo secuti sunt. Acetum ex optimo uino fit et dicitur quasi acidum acerbum. Ita et Iudei de patribus de patriarchis nati sunt. Odiosa propago ini-. mica generatio. Bonus Christus dicitur a graeco, quod est boo I uoco, eo quod omnes naturali bonitate uocat. Dimisit, quia uoluntate mortuus est. Mors non adiit illum sicut homines. Non obeunte deo non moriente diuinitate, obeo significat circumdo, significat et morior. Fatiscunt habundanter resoluuntur, hio hias os aperio.
Therefore he says the Jews were born of a harlot, because, forsaking Christ the husband of their soul, they followed Barabbas the robber by choosing him as it were as an adulterer. Vinegar is made from the best wine, and is so called as though 'sour' (acidum), 'sharp' (acerbum). So too the Jews were born of the fathers, of the patriarchs. 'Hateful offspring'—an enemy generation. Christ is called 'good' (bonus) from the Greek 'boo'—I call, because He calls all by His natural goodness. 'He dismissed' [His spirit], because He died by His will. Death did not come to Him as it does to men. 'God not dying'—the divinity not perishing; 'obeo' signifies 'I surround,' and it also signifies 'I die.' 'They gape'—they are abundantly loosened; 'hio, hias'—I open the mouth.
故此他說猶太人是妓女所生的，因為他們離棄了他們魂的丈夫基督，選擇強盜巴拉巴，彷彿選了一個姦夫而跟從他。醋是用上好的酒造成的，故得名彷彿「酸的」（acidum）、「澀的」（acerbum）。照樣，猶太人也是由那些先祖、列祖所生。「可恨的後裔」——仇敵的世代。基督被稱為「善的」（bonus），取自希臘文「boo」——我呼召，因祂憑其本性的良善呼召眾人。「祂交出」〔祂的靈〕，因祂是出於己意而死。死亡並非像臨到世人那樣臨到祂。「神不死」——神性不滅亡；「obeo」意為「我環繞」，也意為「我死」。「它們張裂」——它們大大鬆開；「hio, hias」——我張口。
1:117
Facit inchoatiuum hisco, hiscis, hinc conponitur fatisco ex graeco, quod est fatos multum, unde affatim aduerbium et fatisco uerbum, quod significat habundanter. Fragore sonitu. Fragor dicitur magnus sonitus, tractum a fractis rebus. Maius templum uocat corpus Christi, quia erat plenum diuinitate. Alumni socii, sicut socius gemit alterum uel discipulus magistrum, ita et illud Christum. Poetice dixit ob dolorem nudasse templum sua pectora uidens Christum mori et hoc secundum Iudeos, apud quos uestis scindebatur, si eis accideret aliquis dolor. Sciendum uero quod duo uela erant in templo: unum interius, alterum exterius, quod exscissum est.
It makes the inchoative 'hisco, hiscis'; hence 'fatisco' is compounded from the Greek 'fatos' (much), whence the adverb 'affatim' (abundantly) and the verb 'fatisco,' which signifies 'abundantly.' 'With a crash'—with a sound. 'Fragor' (crash) is the name for a great sound, drawn from broken things (fractis rebus). 'A greater temple' he calls the body of Christ, because it was full of divinity. 'Foster-children'—companions, just as a companion mourns another, or a disciple his master, so too did that [temple mourn] Christ. He said poetically, on account of grief, that the temple bared its breast on seeing Christ die, and this according to the Jews, among whom the garment was torn if any grief befell them. But it is to be known that there were two veils in the temple: one inner, the other outer, which was rent.
它構成起始動詞「hisco, hiscis」；故「fatisco」是由希臘文「fatos」（多）複合而成，由此而有副詞「affatim」（充足地）與動詞「fatisco」，意為「充足地」。「以巨響」——以聲音。「Fragor」（轟然）是大聲響的名稱，取自破碎之物（fractis rebus）。他稱「更大的殿」為基督的身體，因它滿了神性。「同養的兒女」——同伴，正如同伴為另一人哀慟，或門徒為師傅哀慟，照樣那殿也為基督哀慟。他帶著詩意說，那殿因悲傷，見基督死了便袒露其胸；這是按猶太人的習俗，他們若遭遇任何悲傷便撕裂衣服。然而當知殿中有兩層幔子：一層在內，一層在外，那被裂開的是外層。
1:118
Patescit aperitur, ostendit quod significat scissio ueli, reserationem uidelicet legis. Sicut enim facies Moysi uelamine operiebatur, ita lex ante aduentum Christi carnali et litterali intellectu tecta erat Non formauit, non creauit te. Vipereo serpentino. Poetice mortem patrem habuisse illum serpentem, per quem primus homo seductus est, matrem uero eius culpam fuisse, quam idem homo commisit. Ad tempus, ideo dicit ad tempus, quia mox resurrecturus erat post tertium. diem. Per ecbasin per euagationem, quando redit ad narrationem. Et patenti aperto. Cruor dicitur a currendo, quamdiu currit, etiam sanguis cruor uocatur. Mansore habitatore. Nobilis s. locus ex eo, qui illic iacuit.
'It opens'—it is opened; he shows what the tearing of the veil signifies, namely the unlocking of the law. For just as the face of Moses was covered with a veil, so the law before the coming of Christ was covered with a carnal and literal understanding. 'He did not form you'—did not create you. 'Viperous'—serpentine. Poetically [he says] that death had as its father that serpent through whom the first man was led astray, and that its mother was the fault which the same man committed. 'For a time'—he says 'for a time' because He was soon to rise after the third day. 'By an excursus'—by a digression, when he returns to the narrative. 'And gaping'—open. 'Cruor' (gore) is named from 'running' (currendo); as long as it runs, the blood too is called 'cruor.' 'Dweller'—inhabitant. 'Noble'—the place, from Him who lay there.
「它敞開」——它被打開；他表明幔子裂開所表徵的，就是律法的開啟。因為正如摩西的臉用帕子蒙著，照樣，基督降臨以前的律法，也被屬肉與屬字句的領會所蒙蔽。「祂沒有塑造你」——沒有創造你。「毒蛇般的」——如蛇的。他帶著詩意〔說〕死亡以那古蛇為父，就是頭一個人藉以受迷惑的那蛇，而其母乃是那人所犯的過失。「暫時」——他說「暫時」，因祂在第三日後便要復活。「藉旁敘」——藉離題，當他回到敘述時。「並且敞開」——張開的。「Cruor」（血泊）之名取自「奔流」（currendo）；只要在奔流，血便也稱為「cruor」。「居住者」——住戶。「尊貴的」——指那地方，因那躺在其中者而尊貴。
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Nobilior, qui inde surrexit. Augebat multiplicabatur. Et referrent illi discipuli dicerent. Signate anulo praesidis. Sigillauerunt sepulchrum sigillo et bulla anulo ipsius Pilati. Excubiis uigiliis. Excubiae dicuntur uigiliae diurnae, sicut uigiliae nocturnae. Sabbata. Sabbata et sabbatum singulariter unum diem demonstrant. Per hoc quod dicit septimum diem, commemorat ultimum ostenditque diem dominicum, qui sequitur, primum esse, quia omne tempus per . VII. dies uoluitur huius saeculi. Cum munere cum unguento aromatibus perfecto. Aromatum genus est unguenti et colligitur sicut messis. Dispensans l. perficiens quae circa sepulturam domini erant. Angelica fide fideli narratione angeli;
'More noble'—He who rose from it. 'It increased'—it was multiplied. 'And they would report'—the disciples would tell. 'Sealed with the governor's ring.' They sealed the sepulchre with a seal and the bulla of the ring of Pilate himself. 'With watches'—with vigils. 'Excubiae' are called the daytime watches, just as 'vigiliae' are the night watches. 'Sabbaths.' 'Sabbata' and 'sabbatum' in the singular both denote one day. By the fact that he says 'the seventh day,' he commemorates the last day and shows that the Lord's day, which follows, is the first, because all the time of this age revolves through seven days. 'With a gift'—with ointment, with finished spices. A 'genus' of spice is a kind of ointment, and it is gathered like a harvest. 'Dispensing,' that is, completing the things that pertained to the Lord's burial. 'By angelic faith'—by the faithful narration of the angel;
「更尊貴的」——就是那從其中復活的祂。「它增多」——它被加增。「他們要報告」——門徒要述說。「用巡撫的戒指封了」。他們用一個印與彼拉多自己戒指上的印璽封了墳墓。「以守衛」——以更夫。「Excubiae」指白晝的守衛，正如「vigiliae」指夜間的守衛。「安息日」。「Sabbata」與單數的「sabbatum」都指一日。藉著他說「第七日」，他記念那末一日，並表明隨後的主日是第一日，因為今世的一切時間都按七日循環運轉。「帶著禮物」——帶著膏油、帶著製成的香料。一「種」香料是一類膏油，並且像收割莊稼一樣採集。「料理」，就是辦完關乎主安葬之事。「藉天使的信實」——藉天使忠信的述說；
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ideo in specie ignis apparuit angelus, ut terreret custodes. Sopitos dormientes. Exuuiae sunt uestimenta mortuorum. Soluere disligare. Contectum uestitum, coopertum. D euectare portare. Fur nunquam diligit moram. Perituros άπὸ ϰοιυου̃ est figura a communi. Non tuba festiuitas, in qua tuba canitis. Non unctus tuus rex. Nec tua uictima, quia in kalendis et in neomeniis in noua luna faciebant Iudei uictimas et elemosynas et magna conuiuia. F u scata denigrata. Synagoga primum sponsa Christi fuit et postea adoratis idolis adulterina facta est et in loco illius Christus sibi, sociauit ecclesiam sicut apostolus dicit: Desponsauit sibi ecclesiam non habentem maculam neque rugam.
therefore the angel appeared in the likeness of fire, to terrify the guards. 'Lulled to sleep'—sleeping. 'Exuviae' are the garments of the dead. 'To loose'—to untie. 'Covered'—clothed, wrapped up. 'To carry away'—to bear. A thief never loves delay. 'About to perish'—'apo koinou' (from the common), it is a figure of speech from what is shared. 'Not the trumpet'—the feast, in which you sound the trumpet. 'Not your king is anointed.' 'Nor your sacrifice,' because at the kalends and at the new moons, at the new moon, the Jews used to make sacrifices and almsgivings and great banquets. 'Darkened'—blackened. The synagogue was first the bride of Christ, and afterward, when idols were worshipped, became adulterous; and in her place Christ joined the Church to Himself, as the Apostle says: 'He espoused the Church to Himself, having no spot nor wrinkle.'
故此那天使以火的樣式顯現，要恐嚇看守的人。「睡熟了」——睡著了。「Exuviae」指死人的衣服。「鬆開」——解開。「裹著」——穿著、包裹。「帶走」——擔負。賊絕不喜歡耽延。「將要滅亡」——「apo koinou」（取自共有），是一種取自共用之物的修辭格。「不是號筒」——指那節期，你在其中吹號。「你的王沒有受膏」。「也不是你的祭物」，因為在月朔與新月、在新月的時候，猶太人從前獻祭、施捨並大擺筵席。「變黑的」——發暗的。會堂起初是基督的新婦，後來敬拜偶像時便成了淫婦；基督就在她的地位上將教會聯於自己，正如使徒所說：「祂為自己聘定了教會，毫無玷污皺紋。」
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Beata uirgo Maria praesignat ecclesiam, quia illa casta et uirgo fuit ante partum et post partum, ita ecclesia cottidie spiritaliter filios deo gignit in baptismo et tamen casta permanet fidei integritate. Diuulgans annuntians. Hoc poeticum est. Index indicatrix redeuntis Christi. Duobus discipulis euntibus in castellum Emaus apparuit et in fractione panis se demonstrauit. Obusti assati. Apostatice incredule. Thomas. Thomas interpretatur abyssus. Didym u 8. Didymus interpretatur dubius uel simillimus, quia ex parte similis erat Christo. Limine ianua. Quisquis magus. Ars magica semper uult latere et nunquam demonstrare se nec magus diligit eos, qui requirunt artem eius. Pendula pendentia.
The blessed Virgin Mary prefigures the Church, because she was chaste and a virgin before the birth and after the birth; so too the Church daily begets sons to God spiritually in baptism, and yet remains chaste in the integrity of faith. 'Proclaiming'—announcing. This is poetic. 'Index'—the indicator of the returning Christ. He appeared to two disciples going to the village of Emmaus and showed Himself in the breaking of bread. 'Roasted'—broiled. 'Apostate-like'—unbelieving. 'Thomas.' Thomas is interpreted 'abyss.' 'Didymus.' Didymus is interpreted 'doubtful' or 'most like,' because he was in part like Christ. 'Threshold'—door. 'Whoever is a magician.' The magic art always wishes to lie hidden and never to display itself, nor does the magician love those who seek out his art. 'Hanging'—suspended.
蒙福的童女馬利亞預表教會，因她在生產之前與生產之後都是貞潔的童女；照樣，教會也天天在浸禮中按靈為神生養兒女，卻仍在信德的純全裡保持貞潔。「傳揚」——宣告。這是詩意的說法。「Index」（指明者）——指明基督要回來的記號。祂向兩個往以馬忤斯村去的門徒顯現，並在擘餅中顯明了自己。「烤過的」——炙熟的。「像叛教者的」——不信的。「多馬」。多馬的意思是「深淵」。「低土馬」。低土馬的意思是「多疑的」或「極相似的」，因他有幾分像基督。「門檻」——門。「凡是術士的」。法術總是想隱藏起來，絕不顯露自己，術士也不喜歡那些探究其術的人。「懸吊的」——垂掛的。
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Fluctiuagam pisces, qui in fluctibus uagantur. Viam rationem, non uacat a mysterio. Rete plenum fuit. CLIIII. Iste numerus significat numerum electorum. Ret e praedicationem uocat, quia sicut reti pisces, ita animae piorum praedicationibus discipulorum coniunguntur. Dignis fidelibus. Concluditur capitur. Sicut illi rete miserunt in dextra, ita Christus suos in dextera parte beatitudinis. Vlnis brachiis. Ad uestigia imitationem. Olenos graece cubitus, inde ulna dicitur pars brachii. Vnam fidem. Constare permanere. Allegorizat. Piscem aqua baptismum, Christus est panis sicut ipse, Ego sum, inquit, panis uiuus.
'Wave-wandering'—the fishes which wander in the waves. 'Way'—reason; it is not without mystery. The net was full. 153. This number signifies the number of the elect. He calls the net 'preaching,' because just as fishes are joined to a net, so the souls of the godly are joined to the preachings of the disciples. 'Worthy'—the faithful. 'It is enclosed'—it is caught. Just as they cast the net on the right side, so Christ [places] His own on the right side of blessedness. 'With arms' (ulnis)—with the arms. 'To the footsteps'—to imitation. 'Olenos' in Greek is the elbow (cubitus), whence 'ulna' is called a part of the arm. 'One faith.' 'To stand firm'—to abide. He allegorizes. The fish is water, baptism; Christ is the bread, as He Himself says, 'I am the living bread.'
「逐浪漂遊的」——指在波浪中漂遊的魚。「道」——理由；這並非沒有奧祕。網滿了。一百五十三。這數字表徵蒙揀選者的數目。他稱網為「傳道」，因為正如魚被聯於網，照樣，敬虔者的魂也被聯於門徒的傳道。「配得的」——指那忠信的人。「它被圈住」——它被捕獲。正如他們把網撒在右邊，照樣，基督也把屬祂的人〔置〕於福樂的右邊。「以臂膀」（ulnis）——以臂。「向那腳蹤」——向效法。希臘文「Olenos」是肘（cubitus），故「ulna」稱為臂的一部分。「一個信仰」。「站立得穩」——長存。他作寓意解。魚是水，是浸禮；基督是餅，正如祂自己所說：「我是生命的糧。」
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Spiritus sanctus ignis, quia Spiritus sanctus in linguis igneis apparuit discipulis in die pentecostes. Hinc aqua baptismatis. Epulis ad epulas edendas. Modico paratu parua praeparatione; parua, non luxuriosa, sicut solent facere reges et principes. Ritu ex more, quia antiqui prandentes toris discumbebant. Toris herbis, ubi discubuerunt cum magistro. Operario Petro, oues dicit praedicatores. Bethania ciuitatula est in monte oliueti posita et interpretatur domus oboediens. Dextra aequalem gloriam significat. Dominus non habet dextram dextra pro aequalitate et potestate ponitur.
The Holy Spirit is fire, because the Holy Spirit appeared in fiery tongues to the disciples on the day of Pentecost. Hence the water of baptism. 'For the feasts'—for partaking of the feasts. 'With modest provision'—with small preparation; small, not luxurious, as kings and princes are wont to do. 'By custom,' because the ancients reclined on couches while dining. 'On couches'—on grasses, where they reclined with the Master. 'To the laborer'—to Peter; by 'sheep' he means the preachers. Bethania is a little town situated on the Mount of Olives, and is interpreted 'house of obedience.' 'The right hand' signifies equal glory. The Lord has no right hand; the 'right hand' is set down for equality and power.
聖靈是火，因為聖靈在五旬節那日以火舌向門徒顯現。由此而有浸禮的水。「為著筵席」——為著享用筵席。「以樸素的預備」——以簡單的預備；簡單而非奢華，不像列王與君長所慣行的。「按慣例」，因為古人用餐時是斜倚在榻上。「在榻上」——在草上，他們在那裡與夫子斜倚同席。「對那作工者」——對彼得；他以「羊」指那些傳道人。伯大尼是坐落在橄欖山上的一座小城，其意為「順從之家」。「右手」表徵同等的榮耀。主並沒有右手；「右手」是用以表示同等與權能。
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Plurima innumerabilium bonorum discipuli non scripserunt omnia, quae fecit Dominus, sed tantum scripserunt, quantum pertinet ad saluandum genus humanum, quia si facerent, non potuisset mundus capere. Carta dicta a Cartano oppido, ubi primum repertus est usus cartarum, sicut pergamentum a Pergamo oppido. Cartae sunt membranae, membranae autem sunt pelles ouium et dicuntur eo quod a membris ouium exuantur. Descriptis miraculis hortatur poeta secum omnes canere Christo et gratias referre. IN HVMNVM I. Honorem gloriam. O re nostro. Pio i. glorioso.
'Very many'—of innumerable good things. The disciples did not write down all that the Lord did, but wrote only as much as pertains to the saving of the human race, because if they had done so, the world could not have contained it. 'Charta' (paper) is named from the town Chartan, where the use of paper was first discovered, just as 'parchment' (pergamentum) is named from the town Pergamum. 'Chartae' are membranes, and membranes are the skins of sheep, and are so called because they are stripped from the limbs (membra) of sheep. The miracles having been described, the poet exhorts all to sing with him to Christ and to render thanks. INTO HYMN I. 'Honor'—glory. 'O with our mouth.' 'Holy,' that is, glorious.
「極多」——指數不盡的善事。門徒並沒有把主所行的一切都記下，只記了那關乎拯救人類的，因為他們若都記下來，世界也容不下了。「Charta」（紙）之名取自查爾坦城，那裡最先發明用紙，正如「羊皮紙」（pergamentum）之名取自帕加馬城。「Chartae」是皮膜，皮膜就是綿羊的皮，故得名，因它們是從綿羊的肢體（membra）剝下來的。神蹟既已述說，詩人便勸眾人與他一同向基督歌唱、獻上感謝。進入第一首詩歌。「尊榮」——榮耀。「哦，用我們的口」。「神聖的」，即榮耀的。
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Paractera graece repercussio, inde paractericum carmen, dicitur repercussum eo quod repercutitur unus uersus ab altero, hoc est initium primi fit ultimum secundi. Vnius Adae. Ob meritum ob causam. Minores i. posteri. Vnius Christi. Quae patuit fuit ianua, quia per illam mors intrauit. Iudam uocat iniquum fratrem, quia Christus omnes discipulos suos fratres appellat. Transitus translatio Enoch. Quid amisit qualem locum perdidit. Parent praeparent. De transitu Christi, quia et nos ita transiemus. Aequor diluuium. Archa Noe ex lignis leuigatis fuit dolatis et non habuit magnum pondus. Similiter iusti non habent pondera criminum. Hostia summa est Isaac.
'Paractera' in Greek is 'a striking back' (repercussio), whence a 'paracteric' poem is so called, said to be 'struck back' (repercussum) because one verse is struck back by another—that is, the beginning of the first becomes the ending of the second. 'Of one Adam.' 'By merit'—for a cause. 'The lesser ones,' that is, the descendants. 'Of one Christ.' 'Which lay open'—it was a door, because through it death entered. He calls Judas a 'wicked brother,' because Christ calls all His disciples brothers. 'The passing'—the translation of Enoch. 'What he lost'—what kind of place he forfeited. 'May they prepare.' Concerning the passing of Christ, because we too shall pass over thus. 'The sea'—the flood. The ark of Noah was made of smoothed timbers, planed, and did not have great weight. Likewise the righteous do not have the weight of crimes. 'The highest victim' is Isaac.
「Paractera」在希臘文中是「回擊」（repercussio），故有「回擊體」的詩，所謂「被回擊」（repercussum），是因一節被另一節回擊——就是第一節的開頭成了第二節的結尾。「一個亞當的」。「藉功」——為著緣由。「那些較小的」，即後裔。「一位基督的」。「那敞開的」——是一道門，因為死亡藉它進來。他稱猶大為「邪惡的弟兄」，因為基督稱祂所有的門徒為弟兄。「那遷移」——以諾的遷移。「他失去了甚麼」——他喪失了何等的地方。「願他們預備」。論到基督的遷越，因為我們也要這樣越過。「海」——指洪水。挪亞的方舟是用磨光的木料造的，刨平了的，並沒有沉重的分量。照樣，義人也沒有罪行的重擔。「最高的祭物」就是以撒。
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Tacitis tectis, quia immolationem Christi futuram tegebat. Reserat aperit. Heres Iacob, ad quem uenit hereditas Isaac. De Iacob loquitur, quomodo proeliatus est cum angelo. Iacob claudus fuit, quia angelus eum tetigit in neruis, et propter mysterium et ideo Iudei non manducant neruos. Gens Iudeorum. Claudicat in credendo. Venitus uenditus. Venundatus a ueneo, is, quasi uenum eo, sed uenum non est in usu. Fratrem suorum. De Ioseph loquitur. Venditus a Iuda. Reppulit a nobis. Omnia totam terram Aegypti. De Pharaone loquitur. Dum cessant tu similiter semper peris. Sanguine suo.
'Hidden'—covered, because it concealed the future immolation of Christ. 'It unlocks'—it opens. 'Heir'—Jacob, to whom the inheritance of Isaac came. He speaks of Jacob, how he wrestled with the angel. Jacob was lame, because the angel touched him on the sinews, both for the mystery's sake, and therefore the Jews do not eat the sinews. 'The nation' of the Jews. 'It limps' in believing. 'Sold'—sold off. 'Sold' (venundatus) comes from 'veneo, is,' as though 'I go for sale' (venum eo), but 'venum' is not in use. 'His brother.' He speaks of Joseph. 'Sold' by Judah. 'It drove back' from us. 'All'—the whole land of Egypt. He speaks of Pharaoh. 'While they cease'—you likewise always perish. 'With his blood.'
「被遮蓋的」——被掩蓋，因它隱藏了基督將來的獻祭。「它開啟」——它打開。「後嗣」——雅各，以撒的產業歸給他。他講說雅各，論他如何與天使摔跤。雅各瘸了腿，因天使摸了他的筋，這既是為著奧祕的緣故，故此猶太人不吃那筋。「那族」就是猶太人。「它瘸腿」於相信上。「被賣的」——被賣掉。「被賣」（venundatus）來自「veneo, is」，彷彿「我被擺出賣」（venum eo），但「venum」如今已不通用。「他的弟兄」。他講說約瑟。被猶大「賣了」。「它趕退」離開我們。「眾人」——指埃及全地。他講說法老。「當他們止息」——你也照樣總是滅亡。「以他的血」。
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De agno loquitur, quem immolauerunt filii Israel in pascha, de cuius sanguine fecerunt signa in ostiis, quia angelus illa nocte transiebat per totam Aegyptum interficiens omnia primogenita Aegypti, et ubi sanguis erat, nullum malum faciebat. Obruit dimergit. Vnda baptismatis. Refecta saturata. De filiis Israel loquitur, quando pluit illis deus manna. Adoptat eligit. De filiis Israel loquitur, quando adorauerunt idola. Sibi a se. Indicium signum, quia homines ante legem nesciebant habere peccatum, non concupiscentiam, nec ipsam sentiebant esse peccatum, donec insinuant, ut lex dicens \'nec concupisces rem proximi tui\'. En lapis ecce de lapide dicit, unde fluxerunt aquae.
He speaks of the lamb which the children of Israel slew at the Passover, with whose blood they made signs on the doorposts, because the angel passed through all Egypt that night, slaying all the firstborn of Egypt; and where the blood was, he did no harm. 'It overwhelms'—it submerges. 'The wave' of baptism. 'Refreshed'—satisfied. He speaks of the children of Israel, when God rained manna upon them. 'It adopts'—it chooses. He speaks of the children of Israel, when they worshipped idols. 'To itself'—from itself. 'Indication'—a sign, because men before the law did not know that they had sin, nor [knew] concupiscence, nor did they perceive it to be sin, until they intimate [it], so that the law saying 'Thou shalt not covet thy neighbor's goods.' 'Behold the rock'—lo, he speaks of the rock from which the waters flowed.
他講說那羔羊，就是以色列人在逾越節所宰的，他們用牠的血在門框上作記號，因為那夜天使巡行遍埃及，擊殺埃及一切頭生的；凡有血之處，他就不加害。「它淹沒」——它使之沒入。「那浪」就是浸禮。「得餵養的」——飽足的。他講說以色列人，就是神將嗎哪降給他們的時候。「它收納」——它揀選。他講說以色列人，就是他們敬拜偶像的時候。「歸於自己」——出於自己。「標明」——一個記號，因為律法以前的人不知道自己有罪，也不〔知道〕貪心，也不覺得那是罪，直到律法暗示〔他們〕，就是律法說「不可貪戀鄰舍的財物」。「看哪那磐石」——看哪，他講說那磐石，水從其中流出。
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Iste lapis significat Christum,, sicut ait apostolus petra autem erat Christus\'. Munus holocausta. Seditiosa: Dathan et Abiron, De filiis Israel loquitur, quando insurgentes contra Moysen uoluerunt eum lapidare, et tunc descendit ignis de caelo super holocaustum et consumpsit illud et maximam partem castrorum in tantum, ut, si Aaron tenens turibulum cum incenso non stetit inter mortuos et uiuos, paene omnes. morerentur. Heres populus, qui egressus est de Aegypto et in deserto fuit mortuus excepto Iosue et Caleb. Et Iosue diuisit terram populo suo; ita Christus disponit beata regna patris suis fidelibus.
That rock signifies Christ, as the Apostle says, 'and that rock was Christ.' 'The offering'—the holocausts. 'Seditious'—Dathan and Abiram. He speaks of the children of Israel, when, rising up against Moses, they wished to stone him; and then fire came down from heaven upon the holocaust and consumed it and the greatest part of the camp, to such a degree that, had not Aaron, holding the censer with incense, stood between the dead and the living, nearly all would have died. 'Heir'—the people who went out of Egypt and died in the wilderness, except Joshua and Caleb. And Joshua divided the land to his people; so Christ apportions the blessed kingdoms of His Father to His faithful.
那磐石表徵基督，正如使徒所說「那磐石就是基督」。「那供物」——燔祭。「悖逆者」——大坍與亞比蘭。他講說以色列人，就是他們起來攻擊摩西、想用石頭打死他的時候；那時有火從天上降在燔祭上，將祭與營中最大的一部分都燒滅了，以致若不是亞倫拿著盛香的香爐站在死人與活人中間，幾乎眾人都要死亡。「後嗣」——就是那從埃及出來、死在曠野的百姓，惟有約書亞與迦勒例外。約書亞把地分給他的百姓；照樣，基督也將祂父有福的國度分配給屬祂忠信的人。
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Muros de Iericho dicit, quando filii Israel ueniebant de Aegypto sacerdotes portauerunt archam per sex dies, in septima ceperunt ciuitatem. Archa dei caro Christi uel ecclesia. Vellere sub ; de Gedeon loquitur, qui cum uellet proeliari contra Madianitas, petiit signum, ut esset ros super uellus siccata terra et alia nocte esset ros super terram siccato uellero. Vincis o Iephte. Gentes Madianitas; de Iephte loquitur, qui cum pergeret in bellum promisit deo dare in munere quicquid primum inuenisset. Qui et inuenit suam filiam dicens: Non claudam os meum super te, sed deo implebo, quod dixi. Tamen dedit ei spatium II- mensium, ut lugeret uirginitatem suam. Quare hoc?
He speaks of the walls of Jericho: when the children of Israel were coming from Egypt, the priests carried the ark for six days, and on the seventh they took the city. The ark of God is the flesh of Christ, or the Church. 'Beneath the fleece'; he speaks of Gideon, who, when he wished to fight against the Midianites, asked for a sign, that there might be dew upon the fleece while the ground was dry, and on another night that there might be dew upon the ground while the fleece was dry. 'You conquer, O Jephthah.' 'The nations'—the Midianites; he speaks of Jephthah, who, when he was going forth to war, promised to give to God as an offering whatever he should first meet. And he met his own daughter, saying: 'I will not shut my mouth concerning you, but I will fulfill to God what I have said.' Yet he gave her a respite of two months, that she might bewail her virginity. Why this?
他講說耶利哥的城牆：以色列人從埃及出來時，祭司抬約櫃六日，第七日就攻取了那城。神的約櫃就是基督的肉身，或是教會。「在羊毛之下」；他講說基甸，他想與米甸人爭戰時，求了一個記號，就是地是乾的而羊毛上有露水，又一夜羊毛是乾的而地上有露水。「你得勝了，耶弗他啊」。「列國」——指米甸人；他講說耶弗他，他出去爭戰時，許願凡他首先遇見的，就獻給神為供物。他遇見了自己的女兒，便說：「我不能向你閉口，乃要向神還我所許的願。」然而他給了她兩個月的寬限，使她哀哭自己的童貞。為何如此？
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Quia lex maledicebat omnes feminas, quae non haberent semen. Affectum dilectionem, quia plus dilexit deum quam, filiam. Tulit abstulit a nobis. Mandati euangelii de noua lege, ubi legitur: Si aliquis percusserit te in maxillam, praebe ei alteram. Temerante maculante. Mouent ad credulitatem duros Iudeos, licet omnes crederent et signa mouerent, sed omnes duri Iudei credere noluerunt* Tulit attulit. Seruuis generi humano cum debuisset afferre poenas, attulit pro poenis munera. Tulit sustinuit. Vita Christus. Tartarus infernus, tartarus dicitur profunditas inferni apo tartarizin a tremore, quia profunditas alicuius rei tremet. Profanus Adam, quasi sacrilegus peccando.
Because the law cursed all women who had no offspring. 'Affection'—love, because he loved God more than his daughter. 'It took away'—it took from us. 'Of the command'—of the Gospel, of the new law, where it is read: 'If anyone strikes you on the cheek, offer him the other.' 'Defiling'—polluting. 'They move' the hardened Jews to belief—though all should believe and the signs should move them, yet all the hardened Jews refused to believe. 'It took'—it brought. 'To the slaves'—to the human race; when He ought to have brought punishments, He brought gifts in place of punishments. 'He bore'—he sustained. 'Life'—Christ. 'Tartarus'—hell; 'tartarus' is called the depth of hell, from 'tartarizein,' from trembling, because the depth of anything trembles. 'Profane'—Adam, as though sacrilegious by sinning.
因為律法咒詛一切沒有後裔的婦女。「情愛」——愛，因他愛神過於愛自己的女兒。「它取去」——它從我們奪去。「那命令的」——指福音、新律法，那裡記著：「若有人打你的臉，連那邊也轉過來由他打。」「沾污」——玷污。「它們感動」剛硬的猶太人去相信——雖然眾人都該相信，神蹟也該感動他們，然而一切剛硬的猶太人都不肯相信。「它帶來」——它帶來。「給那些奴僕」——給人類；祂本當帶來刑罰，卻以恩賜代替刑罰帶來。「他擔負」——他承受。「生命」——基督。「Tartarus」——陰間；「tartarus」稱為陰間的深處，取自「tartarizein」，取自顫抖，因任何事物的深處都顫抖。「褻瀆的」——亞當，彷彿因犯罪而成褻瀆者。
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Dura rebelli, quia ex illis discipuli eius fuerunt. Gustato potato, quia pro nostra gente sanguis eius fuit effusus et cotidie potamus ex co. Euinxerat ualde ligauerat. Vincla caritatis apostolis et martyribus, quos non poterant supplicio terrere. Hostes inimici Iudei. Properare aduenturn indicum priorum prophetarum. Munera nostra corpus et sanguinem nostrorum. Priorum prophetarum. Piis sanctis. Sectae hereses plenae sunt in ecclesia. C Corui impii. Columba ecclesia. Prauis, dicitur toruosus, non rectus. Visio Christi remuneratio erit electis et damnatio reprobis. Spiritus longum habet spi, sed maluit poeta corrumpere regulam quam minuere Trinitatem. IN HVMNVM II. Baiolat portat.
'Hard'—rebellious, because His disciples were from among them. 'Tasted'—drunk, because His blood was poured out for our race, and we daily drink of it. 'It had bound'—it had bound fast. 'The bonds' of love to the apostles and martyrs, whom they could not terrify by punishment. 'Enemies'—the hostile Jews. 'To hasten'—the coming, the indication of the former prophets. 'Our gifts'—the body and blood of our [Lord]. 'Of the former prophets.' 'Holy'—the saints. The 'sects'—heresies are full in the Church. 'Ravens'—the impious. 'The dove'—the Church. 'Crooked,' it is said, twisted, not straight. The vision of Christ will be reward to the elect and damnation to the reprobate. 'Spiritus' has a long 'spi,' but the poet preferred to corrupt the rule rather than to diminish the Trinity. INTO HYMN II. 'He carries'—he bears.
「剛硬的」——悖逆的，因為祂的門徒是從他們中間出來的。「嘗了的」——喝了的，因祂的血為我們這族流出，我們也天天從中飲。「它曾捆綁」——它曾緊緊捆綁。「那愛的繩索」係於使徒與殉道者，這些人是他們不能用刑罰恐嚇的。「仇敵」——敵對的猶太人。「催促」——那來臨，是先前眾先知所指明的。「我們的供物」——我們〔主〕的身體與血。「先前眾先知的」。「聖的」——聖徒。那「黨派」——異端在教會中充斥。「烏鴉」——不敬虔的人。「鴿子」——教會。「彎曲的」，據說是扭曲的、不正直的。基督的顯現對蒙揀選者是賞賜，對被棄者是定罪。「Spiritus」的「spi」本是長音，但詩人寧可破壞格律的規則，也不願削減三位一體。進入第二首詩歌。「他擔負」——他扛抬。
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Secreta caelestia. Collisa pignora interfectos filios. Flexus genu per genu. Centurio dicitur C. homines habens, graece hecatontarchos sicut chiliarchos mille homines habens. Chile mille. Fletu rogitantis supplicantis. Quaedam mulieres. Cheromirram: sicca unguenta, quasi manibus confecta. gero graece siccum, miron unguentum, inde xerofagi sicca comedentes. Et inde miropole taberna dicitur, ubi uenduntur unguenta. Idem est et farmacopole, farma est unguentum, cuius uenditores atque cultores mirocopi uocantur. Chira graece manus, copos labor, inde chirocopi; hinc et copia dicitur, quia omnis substantia ex labore constat.
'Secret things'—heavenly things. 'Dashed pledges'—the slain children. 'With bent knee'—through the knee. A 'centurion' is so called as having a hundred (C) men; in Greek 'hecatontarchos,' just as 'chiliarchos'—having a thousand men. 'Chile' is a thousand. 'With weeping'—of one beseeching, supplicating. 'Certain women.' 'Cherommyrra'—dry ointments, as though prepared by hand. 'Gero' in Greek is dry, 'myron' ointment, whence 'xerophagi'—those who eat dry things. And hence a shop is called 'myropolium,' where ointments are sold. The same is 'pharmacopolium'—'pharma' is ointment, whose sellers and tenders are called 'myrocopi.' 'Cheira' in Greek is hand, 'kopos' labor, whence 'cheirocopi'; hence too 'copia' (abundance) is so called, because all substance arises from labor.
「祕密之事」——屬天之事。「被摔碎的所許者」——被殺的孩子。「以屈膝」——藉膝。「百夫長」之名取自有一百（C）人；希臘文作「hecatontarchos」，正如「chiliarchos」——有一千人。「Chile」是一千。「以哭泣」——指那祈求、懇求者的哭泣。「某些婦女」。「Cherommyrra」——乾的膏，彷彿用手製成的。希臘文「gero」是乾，「myron」是膏，故有「xerophagi」——吃乾物的人。由此鋪子稱為「myropolium」，膏在其中出售。「pharmacopolium」也是如此——「pharma」是膏，賣膏與料理膏的人稱為「myrocopi」。希臘文「cheira」是手，「kopos」是勞苦，故有「cheirocopi」；由此「copia」（豐裕）也得名，因為一切資產都出於勞苦。
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Sic bibliopole dicitur locus, ubi libri uenduntur, quorum uenditores Sosii uocantur. Sanna est obscenus sonitus narium, unde et pro irrisione ponitur. Venditus a Iuda. Leonispessimi. Leo dicitur deus propter fortitudinem, et leo diabolus propter saeuitiam.
Thus a place is called 'bibliopolium' where books are sold, whose sellers are called 'Sosii.' 'Sanna' is a foul sound of the nostrils, whence it is also set down for mockery. 'Sold' by Judah. 'Of the worst lion.' 'Lion' is said of God on account of His strength, and 'lion' of the devil on account of his savagery.
照樣，書在其中出售之處稱為「bibliopolium」，賣書的人稱為「Sosii」。「Sanna」是鼻子發出的污穢聲響，故也用以指譏誚。被猶大「賣了」。「至惡之獅的」。「獅子」用以指神，是因祂的力量；「獅子」用以指魔鬼，是因牠的兇殘。