Treatise on the Mysteries 1.24.1–2.12.1
Latin text: Feder, CSEL 65 (Latin text: Vienna CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Treatise 1, chapter 24
1.24.1CSEL 65:20
Denique ipsud illud benedictionis exordium non res praesentes, sed futuras perfectasque complectitur. ait enim: ecce
Finally, the very opening of the blessing embraces not present things but future and perfected ones. For he says: "Behold,
Notes and citation
Summary: The opening of Isaac's blessing points to the future.
- The quotation continues in 1.24.2.
Cite (SBL): Hilary, Myst. 1.24.1 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-24-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-24-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.24.2CSEL 65:20
odor filii mei tamquam odor agri pleni, quem benedixit deus. odor spiritus est praescientia, ager plenus perfectio fructuum est. et ager, sicut euangelia docent, pro saeculo nuncupatur; benedictum autem saeculum non utique, quod
the smell of my son is as the smell of a full field which God has blessed." Smell is the foreknowledge of the spirit; the full field is the perfection of fruits. And the field, as the Gospels teach, stands for the world; but a blessed world must certainly be thought to mean not the one that
Gen 27:27 (quotation, high confidence) · Matt 13:38 (allusion, high confidence)
Notes and citation
Summary: The smell signifies prophetic foreknowledge; the full field, the world.
- Quotation: Gen 27:27. The field is the world: Matt 13:38. The sentence continues in 1.24.3.
Notes on the original text
- Digital text corrected (OCR slips): odor ari pleni, quum benedixit → odor agri pleni, quem benedixit.
Cite (SBL): Hilary, Myst. 1.24.2 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-24-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-24-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.24.3CSEL 65:20
dissoluetur et non erit, sed quod aeternum et perfectis fructibus plenum est, significari existimandum est. ergo cum idem sit odor Iacob, qui agri pleni est, odor autem secundum naturam rerum praescientia sit spiritus, cum, quid unaquaeque res sit. ex odoratione sentitur, hanc odorari se, id est praescire spiritu, benedictionem populi iunioris Ysahac significat atque aeterni saeculi futuram utroque illo, id est et saeculo et qui eo sit usurus, aeterno.
will be dissolved and will not be, but the one that is eternal and full of perfected fruits. Since, then, Jacob's smell is the same as that of the full field, and smell, according to the nature of things, is the foreknowledge of the spirit (since what each thing is is perceived by smelling), Isaac signifies that he smells, that is, foreknows by the spirit, the blessing of the younger people and the future blessing of the eternal world, eternal in both respects, that is, both in the world and in the one who will enjoy it.
Notes and citation
Summary: Isaac foresaw by the Spirit the blessing of the younger people in the eternal world.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.24.3 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-24-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-24-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 25
1.25.1CSEL 65:20
Atque ut abundantem dei misericordiam in praeformandis sub praesentibus futurorum effectibus cerneremus, omnia ita dili-
And so that we might discern the abundant mercy of God in prefiguring the effects of the future under present things, everything was so carefully
Notes and citation
Summary: Scripture is written so that history and future hope coincide.
- The sentence continues in 1.25.2.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.25.1 (CSEL 65:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-25-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-25-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.25.2CSEL 65:20–21
genter edita atque scripta sunt, ut et in rem gestam et in spem futuram unus atque idem historiae ordo concurreret. benedicturus enim Ysahac Iacob pro Esau sollicitus est, ne quoquo genere fallatur; Esau enim se Iacob esse dicebat. caecus ergo Ysahac cum esset, dicebat: accede ad me et pertentabo te, fili, si tu es filius meus Esau aut non.
set forth and written that one and the same order of history concurs both in the event done and in the future hope. For Isaac, about to bless Jacob in place of Esau, is anxious not to be deceived in any way; for Jacob was saying he was Esau. Isaac, then, being blind, said: "Come near to me, and I will feel you, my son, whether you are my son Esau or not."
Gen 27:21 (quotation, high confidence)
Notes and citation
Summary: Blind Isaac tests Jacob by touch.
- Quotation: Gen 27:21.
Cite (SBL): Hilary, Myst. 1.25.2 (CSEL 65:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-25-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-25-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.25.3CSEL 65:21
et quamquam ille esset et Esau esset stola indutus et eius speciem pellium adsumptione mentitus, tamen non sine suspicione contractatus a caeco est. ait enim, cum palparet eum: uox quidem uox Iacob, manus autem manus sunt Esau. ergo per haec sollicitus in Esau Ysahac docetur affectus.
And although he was clothed in Esau's robe and had counterfeited his appearance by putting on the skins, yet he was handled by the blind man not without suspicion. For he said, as he felt him: "The voice is the voice of Jacob, but the hands are the hands of Esau." By these things, then, Isaac's anxious affection for Esau is shown.
Gen 27:22 (quotation, high confidence)
Notes and citation
Summary: Isaac suspects the deception: the voice is Jacob's, the hands Esau's.
- Quotation: Gen 27:22.
Notes on the original text
- Digital text corrected (OCR slip): quamquam iile esset → quamquam ille esset.
Cite (SBL): Hilary, Myst. 1.25.3 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-25-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-25-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.25.4CSEL 65:21
quo postea reuertente ex agro atque uenatu et se patri tamquam primogenitum, ut benedicat sibi, ingerente et praereptione benedictionis comperta Ysahac non commouetur; quin potius in benedictionis ipsius confirmatione persistit dicens: si dominum illum feci tuum et omnes fratres eius feci illi seruos, frumento et uino confirmaui eum, tibi autem quid faciam, fili?
But when Esau afterwards returned from the field and the hunt and presented himself to his father as the firstborn, that he might bless him, and the seizing of the blessing was discovered, Isaac is not moved; rather, he persists in confirming the blessing itself, saying: "If I have made him your lord and made all his brothers his servants, and confirmed him with grain and wine, what shall I do for you, my son?"
Gen 27:30 (allusion, high confidence) · Gen 27:37 (quotation, high confidence)
Notes and citation
Summary: When Esau returns, Isaac confirms the blessing given to Jacob.
- Quotation: Gen 27:37.
Notes on the original text
- Digital text corrected (word split by OCR): ut benedic at sibi → ut benedicat sibi.
Cite (SBL): Hilary, Myst. 1.25.4 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-25-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-25-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.25.5CSEL 65:21
quin potius fletu et lacrimis, ut se benediceret, deprecanti ita ait: ecce ab ubertate terrae erit habitatio tua et a rore caeli desusum et in gladio tuo uiues et fratri tuo seruies. erit autem, cum deposueris iugum ipsius a collo tuo.
Rather, when he begged with weeping and tears that he would bless him, he spoke thus: "Behold, your dwelling shall be from the fatness of the earth and from the dew of heaven above, and by your sword you shall live and serve your brother. But it shall be, when you put off his yoke from your neck."
Gen 27:38 (allusion, high confidence) · Gen 27:39 (quotation, high confidence) · Gen 27:40 (quotation, high confidence)
Notes and citation
Summary: Isaac gives Esau a lesser blessing with the promise of breaking his brother's yoke.
- Quotation: Gen 27:38–40 (Greek/Latin form).
Cite (SBL): Hilary, Myst. 1.25.5 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-25-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-25-5) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 26
1.26.1CSEL 65:21
Unde igitur haec conuersio uoluntatis est? et cur dissentit a se hominis affectus, nisi quod sermo scripturae et ad rerum efficientiam et ad spei expectationem temperatur? sollicitudinem interrogantis de affectu patrio habuit, demutationem benedictionis de spiritali scientia abnegauit.
Whence, then, is this change of will? And why does the man's affection disagree with itself, unless because the language of Scripture is tempered both to the accomplishing of events and to the expectation of hope? He had the anxiety of questioning from fatherly affection; he refused to change the blessing from spiritual knowledge.
Notes and citation
Summary: Isaac's anxiety came from fatherly love; his refusal to change the blessing came from prophetic knowledge.
Notes on the original text
- Digital text corrected (stray mark): sollicitudinem interrogantis! de → sollicitudinem interrogantis de.
Cite (SBL): Hilary, Myst. 1.26.1 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-26-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-26-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.26.2CSEL 65:21
illic rem naturae egit, hic praeformationis ordinem tenuit; illic pater in primogeniti sanctificatione sollicitus est, hic in benedictione populi iunioris prophetae spiritu perseuerat.
There he did a thing of nature; here he kept the order of prefiguration. There the father is anxious in the sanctifying of the firstborn; here he perseveres, in the spirit of a prophet, in the blessing of the younger people.
Notes and citation
Summary: Isaac acted both as father and as prophet.
Cite (SBL): Hilary, Myst. 1.26.2 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-26-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-26-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.26.3CSEL 65:21
et rem gestam historia loquitur et spem praefiguratam suus ordo non deserit. sed ne in eo quidem prophetica ratio cessauit; quin peccator et prior populus benedictionem populi iunioris posset sperare, si crederet.
And history tells of the event done, and its order does not abandon the prefigured hope. But not even in this did the prophetic reasoning cease: that the sinful and earlier people could hope for the blessing of the younger people, if it believed.
Notes and citation
Summary: Even Esau's blessing holds out hope to the first people if it believes.
Notes on the original text
- Digital text corrected (stray digits): posset 30 sperare → posset sperare.
Cite (SBL): Hilary, Myst. 1.26.3 (CSEL 65:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-26-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-26-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.26.4CSEL 65:21–22
omnibus enim patet aditus ad salutem et iter uitae non molestiis suis, quae utique nullae sunt, sed arbitrii nostri iure difficile est. ad consequendam enim dei misericordiam humanae uoluntatis est mora, quod ex hoc ipso, quia de Esau est, sermone fit cognitum. benedici enim se poposcerat, sed pater spiritali motu
For to all the approach to salvation lies open, and the way of life is difficult not because of its own troubles, which in fact are none, but by the right of our own choice. For the delay in obtaining God's mercy lies in the human will, which becomes known from this very word about Esau. For he had asked to be blessed, but the father, moved by a spiritual impulse,
Notes and citation
Summary: Salvation is open to all; delay lies in the human will.
- The sentence continues in 1.26.5.
Cite (SBL): Hilary, Myst. 1.26.4 (CSEL 65:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-26-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-26-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.26.5CSEL 65:22
instinctus eum et saeculo reliquit et gladio permisit et seruituti fratris addixit. sed ne haec in perpetuum et sine reditu paenitentiae decreta existimarentur, benedictionem, quam postulabat, in id distulit, cum iugum eius dominaturi fratris deposuisset a collo suo. sui ergo relinquitur iuris iugum deponere, quia unicuique ad fidem ius propriae uoluntatis est liberum benedictione tum digno, cum se in fidei libertatem ex inreligiositatis seruitute transtulerit. DE MOVSE.
both left him to the world and gave him over to the sword and assigned him to his brother's servitude. But lest these decrees be thought perpetual and without return through repentance, he deferred the blessing he asked for until he should put off from his neck the yoke of the brother who was to rule him. It is left to his own right, then, to put off the yoke, because to each the right of his own will is free for faith, and he is worthy of blessing when he has passed from the servitude of irreligion into the freedom of faith. On Moses.
Gen 27:40 (allusion, high confidence)
Notes and citation
Summary: Esau may yet be blessed by casting off his yoke, since each is free to come to faith.
- The last words are the edition's chapter heading. Allusion: Gen 27:40.
Cite (SBL): Hilary, Myst. 1.26.5 (CSEL 65:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-26-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-26-5) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 27
1.27.1CSEL 65:22
Editio rerum in Moyse gestarum coeptae quoque iam ab Adam praefigurationis ordinem tenuit. et dignum hoc misericordia dei, ut omnium patriarcharum suorum gesta in aliquantum per-
The account of the deeds of Moses also kept the order of prefiguration begun already with Adam. And it is worthy of the mercy of God that the deeds of all his patriarchs should imitate to some extent the perfection
Notes and citation
Summary: Moses' deeds continue the pattern of prefiguration begun with Adam.
- The sentence continues in 1.27.2.
Cite (SBL): Hilary, Myst. 1.27.1 (CSEL 65:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-27-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-27-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.27.2CSEL 65:22
fectionem eorum, quae in domino nostro consummanda erant, imitarentur. ea enim, quae in uno illo et per unum illum expleta sunt, per species et tempora et generationes praeformantur ex aliquo. neque enim tot saeculorum imitatio consequi potuit id, quod in uno illo est ueritatis, sed tamen nihil ita in singulis uel per singulos gestum est, ut non ea, quae deinceps aut per eum aut in eo consummata sunt, prope ipsam gestorum praesentium imitationem loquerentur.
of the things that were to be completed in our Lord. For what was fulfilled in that one man and through that one man is partly prefigured through figures, times, and generations. For the imitation of so many ages could not attain what of truth is in that one man; and yet nothing was done in individuals or through individuals in such a way that it did not speak of what was afterwards completed through him or in him, almost by the very imitation of present deeds.
Notes and citation
Summary: The patriarchs' deeds imperfectly imitate what is fully realized in Christ.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.27.2 (CSEL 65:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-27-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-27-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 28
1.28.1CSEL 65:22
Moyses etenim natus eo tempore, quo omnes masculini
For Moses, born at the time when Pharaoh had ordered all male
Exod 1:22 (allusion, high confidence)
Notes and citation
Summary: Moses is born under Pharaoh's decree.
- The sentence continues in 1.28.2.
Cite (SBL): Hilary, Myst. 1.28.1 (CSEL 65:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-28-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-28-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.28.2CSEL 65:22
sexus editos Pharao necari praeceperat, per lignum aquae innatans dux populo reseruatur. odium et metus regis numquid non par atque idem tempore eo, quo dominus noster secundum hominem est natus, exarsit in eundem nobis hominem, quem adsumpsit per
children who were born to be killed, floating on the water on wood, is preserved as leader for the people. Did not the hatred and fear of a king, equal and the same, blaze out at the time when our Lord was born according to man, against that same man for us whom he assumed through
Exod 2:3 (allusion, high confidence) · Matt 2:16 (allusion, high confidence)
Notes and citation
Summary: Moses' rescue on the water parallels Herod's threat to the infant Christ.
- Allusions: Exod 2:3; Matt 2:16. The sentence continues in 1.28.3.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.28.2 (CSEL 65:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-28-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-28-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.28.3CSEL 65:22–23
sacramentum ligni atque aquae in se, ac sibi ad caelestem gloriam deputatum et regem gentium constitutum? hunc deinde abluenda fluuio Pharaonis filia suscepit Moysen. soror cum adesset, nutricem ex Hebreis optulit. matrem deinde exhibuit, alendum illa suscepit et Pharao filiae retulit, quae receptum adsumpsit in filium.
the mystery of wood and water in himself, and who was appointed to heavenly glory and established king of the nations? Then Pharaoh's daughter, coming to bathe at the river, took up this Moses. His sister, being present, offered a nurse from the Hebrews. She then brought his mother; she took him to nurse, and brought him back to Pharaoh's daughter, who received him and adopted him as her son.
Exod 2:5 (allusion, high confidence) · Exod 2:7 (allusion, high confidence) · Exod 2:10 (allusion, high confidence)
Notes and citation
Summary: Pharaoh's daughter finds Moses, his sister brings his mother to nurse him, and he is adopted.
- "Wood and water" refer to the cross and baptism. Allusions: Exod 2:5–10.
Topics: Baptism
Cite (SBL): Hilary, Myst. 1.28.3 (CSEL 65:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-28-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-28-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 29
1.29.1CSEL 65:23
Iunge personas, compara effectus, gesta intuere, inuenies in praesentium imitatione consequentium ueritatem. sub Moysi enim sorore lex usque ad sacramentum ligni atque aquae Christum prosecuta est. in Pharaonis uero filia gentium forma est, quae
Join the persons, compare the effects, look at the deeds: you will find in the imitation of present things the truth of things to come. For under Moses' sister, the law followed Christ as far as the mystery of wood and water. And in Pharaoh's daughter is the figure of the Gentiles, who,
Notes and citation
Summary: Moses' sister signifies the law, Pharaoh's daughter the Gentiles.
- The sentence continues in 1.29.2.
Notes on the original text
- Digital text corrected (stray mark): gentium forma est, quae. → gentium forma est, quae.
Cite (SBL): Hilary, Myst. 1.29.1 (CSEL 65:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-29-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-29-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.29.2CSEL 65:23
quamuis secundum historiae fidem paruolum uiderit, tamen effectu ipso uirtutem prophetiae retinuit. lex enim ecclesiae tamquam Pharaonis filiae synagogam et nutriculam et matrem infantis exhibuit ac sic spiritalis ordo conseruatus in gestis est. ab hac enim lege id docente nutriri secundum carnem Christum conuenit, ab illa oportuit adoptari.
though according to the truth of history she saw a little child, yet by the effect itself kept the power of prophecy. For the law presented to the church, as to Pharaoh's daughter, the synagogue as both nurse and mother of the infant; and so the spiritual order was preserved in the deeds. For it was fitting that Christ should be nursed according to the flesh by this, the law teaching it, and adopted by that one.
Notes and citation
Summary: The synagogue nursed Christ according to the flesh, while the Gentile church adopted him.
Cite (SBL): Hilary, Myst. 1.29.2 (CSEL 65:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-29-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-29-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.29.3CSEL 65:23
magnus factus Moyses detentos in seruitio fratres requirit. deinde dominantem et iniuriam uni eorum inferentem Aegyptium prosternit ac postea ab eo ipso, quem de Aegyptio erat ultus, arguitur. nonne Christus consummatae et perfectae aetatis cum esset, populum suum, qui secundum carnem ei fratres sunt, uisitat? uenit enim ad oues perditas domus Israhel. nonne dominantem eorum diabolum prostrauit et uicit?
Grown up, Moses seeks his brothers held in servitude. Then he strikes down an Egyptian who was ruling and doing injury to one of them, and afterwards is rebuked by the very one whom he had avenged on the Egyptian. Did not Christ, when he was of complete and perfect age, visit his people, who are his brothers according to the flesh? For he came to the lost sheep of the house of Israel. Did he not strike down and conquer the devil who ruled them?
Exod 2:11 (allusion, high confidence) · Exod 2:12 (allusion, high confidence) · Exod 2:14 (allusion, high confidence) · Matt 15:24 (quotation, high confidence)
Notes and citation
Summary: Moses' killing of the Egyptian prefigures Christ's victory over the devil for his people.
- Allusions: Exod 2:11–14; Matt 15:24.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): fratres sunt. uisitat? → fratres sunt, uisitat?; perditas modus Israhel → perditas domus Israhel.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.29.3 (CSEL 65:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-29-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-29-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.29.4CSEL 65:23
nemo enim uasa fortis diripiet, nisi prius fortem alligauerit. nonne ab his ipsis, quibus et de diabolo ultionem et de seruitio libertatem reddebat, arguitur? ita consummationem in deo gratiae consequitur ea, quae in latore legis imitatio est.
For no one will plunder the goods of the strong man unless he first binds the strong man. Was he not rebuked by these very people to whom he was giving both vengeance on the devil and freedom from servitude? So the imitation in the lawgiver follows the consummation of grace in God.
Matt 12:29 (quotation, high confidence)
Notes and citation
Summary: Christ bound the strong man and freed his people, yet was rejected by them, as Moses was.
- Quotation: Matt 12:29 (Mark 3:27).
Topics: Christology
Cite (SBL): Hilary, Myst. 1.29.4 (CSEL 65:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-29-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-29-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 30
1.30.1CSEL 65:23–24
Rubus in conspectu Moysi conflagrat nec tamen uritur: ecclesia uidelicet ex peccatorum persecutionum et temptationum flammis succenditur apostolo dicente: angustiam sustinentes, inopiam tolerantes, sed non derelinquimur. deicimur, sed non perimus, semper passiones Iesu in corpore circumferentes, ut et uita Iesu Christi in corpore nostro
The bush burns in Moses' sight and yet is not consumed: that is, the church is set on fire by the flames of sins, persecutions, and temptations, as the Apostle says: "Suffering distress, enduring want, but we are not forsaken; we are cast down, but we do not perish; always carrying about in the body the sufferings of Jesus, so that the life of Jesus Christ may also be
Exod 3:2 (allusion, high confidence) · 2 Cor 4:8 (quotation, high confidence) · 2 Cor 4:9 (quotation, high confidence) · 2 Cor 4:10 (quotation, high confidence)
Notes and citation
Summary: The burning bush prefigures the church, burned by persecution but not consumed.
- Allusion: Exod 3:2. Quotation: 2 Cor 4:8–10 (Hilary's Latin). The sentence continues in 1.30.2.
Notes on the original text
- Digital text corrected (OCR slip): sed non abrelinquimur → sed non derelinquimur.
Topics: Persecution
Cite (SBL): Hilary, Myst. 1.30.1 (CSEL 65:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-30-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-30-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.30.2CSEL 65:24
manifestetur. ita omnium iniquitatum in nos incendia desaeuiunt nec amburunt.
manifested in our body." So the fires of all iniquities rage against us and do not burn us up.
2 Cor 4:10 (quotation, high confidence)
Notes and citation
Summary: Iniquities rage against the church without consuming it.
Topics: Persecution
Cite (SBL): Hilary, Myst. 1.30.2 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-30-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-30-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 31
1.31.1CSEL 65:24
Ponitur deinde signum fidei uirga in serpentem demutata et abolita serpens rursus in uirgam.
Then a sign of faith is given: the rod changed into a serpent, and the serpent done away and changed back into a rod.
Exod 4:3 (allusion, high confidence) · Exod 4:4 (allusion, high confidence)
Notes and citation
Summary: Moses' rod becomes a serpent and then a rod again.
- Allusion: Exod 4:2–4.
Cite (SBL): Hilary, Myst. 1.31.1 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-31-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-31-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.31.2CSEL 65:24
sed demutatio ista ad fidei confirmationem est, non ad naturae conuersionem. et quia in uirga potestas est regni et in serpente diaboli nuncupatio est, credere in eum ammonemur, qui ex deo saeculorum Beelzebul existimatus est, deinde ex Beelzebul dicto atque existimato per
But this change is for the confirmation of faith, not for the conversion of nature. And because in the rod is the power of the kingdom and in the serpent the naming of the devil, we are admonished to believe in him who, from being God of the ages, was thought to be Beelzebul, and then, from being called and thought Beelzebul, through
Matt 10:25 (allusion, high confidence) · Matt 12:24 (allusion, high confidence)
Notes and citation
Summary: The rod turned serpent signifies Christ, God of the ages, slandered as Beelzebul.
- Allusion: Matt 10:25; 12:24. The sentence continues in 1.31.3.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): credere in cum ammonemur → credere in eum ammonemur; ex deo saeculorum. Beelzebul → ex deo saeculorum Beelzebul.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.31.2 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-31-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-31-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.31.3CSEL 65:24
resurrectionis demutationem deus saeculorum, id quod erat, agnitus est. cuius rei fidem sequens signum specie imitationis expleuit et spei satisfaciens et tempori. nam cum insinuata manus candorem niuis accepit, in sinu paterno quiescentes nos, id est Abrahae et
the change of the resurrection, was recognized as God of the ages, which he was. The following sign fulfilled the truth of this by a figure of imitation, satisfying both hope and the time. For when the hand put into the bosom took on the whiteness of snow, it signifies that we, resting in the fathers' bosom, that is, of Abraham,
Exod 4:6 (allusion, high confidence) · Luke 16:22 (allusion, medium confidence)
Notes and citation
Summary: The hand made white in Moses' bosom signifies the glorification of the faithful at rest.
- Allusion: Exod 4:6. Abraham's bosom: Luke 16:22. The sentence continues in 1.31.4.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.31.3 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-31-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-31-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.31.4CSEL 65:24
Ysahac et Iacob, illuminandos esse significat natura corporis nostri in speciem gloriae atque honoris absorta. cum autem rursum ad id, quod fuerat, manus insinuata reuocatur, id, quod in signo fuerat praeformatum, nondum esse docetur in tempore. cum uero signo tertio aqua ex fluuio sumpta et in terram fusa sit sanguis, sacramenti ratio miscetur his, siquidem qui per aquam abluti in cognitionem sint sanguinis transituri.
Isaac, and Jacob, are to be made bright, the nature of our body being swallowed up into the form of glory and honor. But when the hand, put into the bosom again, is restored to what it had been, it is taught that what was prefigured in the sign is not yet in time. And when, by the third sign, water taken from the river and poured on the ground became blood, the meaning of the sacrament is mingled with these things, since those washed by water are to pass over to the knowledge of the blood.
Exod 4:7 (allusion, high confidence) · Exod 4:9 (allusion, high confidence) · 1 Cor 15:54 (allusion, medium confidence)
Notes and citation
Summary: The hand's restoration shows the glory is still future; water turned to blood signifies baptism leading to the Eucharist.
- "Knowledge of the blood" refers to the Eucharist received after baptism. Allusions: Exod 4:7, 9; 1 Cor 15:54; Matt 8:11.
Topics: Baptism, Eucharist, Eschatology
Cite (SBL): Hilary, Myst. 1.31.4 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-31-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-31-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 32
1.32.1CSEL 65:24
Magnum est in his, quae sub patriarchis gesta sunt, ita rerum effectum contineri, ut nihil sibi in his, quae postea in domino expleta sunt, nec loco nec tempore nec ratione dissideat. in eo enim abso-
It is a great thing that, in what was done under the patriarchs, the effect of events is so contained that nothing in them disagrees, in place, time, or reasoning, with what was afterwards fulfilled in the Lord. For in this
Notes and citation
Summary: The patriarchal deeds agree in every respect with their fulfilment in Christ.
- The sentence continues in 1.32.2.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.32.1 (CSEL 65:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-32-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-32-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.32.2CSEL 65:24–25
lutae ueritatis speciem imitatio praemissa consequitur et tamquam imago eius formae, cuius est aemula, comparatur. gesta namque sibi ipsa quidem ueritas est — secundum enim corporales efficientias agebatur —, sed ipsa illa humanorum actuum ueritas diuinae erat operationis imitatio et hoc ad ueram spei nostrae ac fidei eruditionem ita fiebat, cum nihil in dei rebus repperiretur, quod non tamquam praemeditatum antea in ipsis hominum et aetatibus et moribus et effectibus cerneretur.
the imitation sent ahead attains the figure of the complete truth, and is compared as the image of the form it imitates. For the deeds were indeed truth in themselves (for they were done according to bodily workings), but that very truth of human acts was an imitation of the divine working; and this was done so for the true instruction of our hope and faith, since nothing would be found in the things of God which had not been seen beforehand, as if premeditated, in the very ages, characters, and deeds of men.
Notes and citation
Summary: The Old Testament events are real history and at the same time images of God's later work.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 1.32.2 (CSEL 65:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-32-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-32-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.32.3CSEL 65:25
quamquam enim omni superiore sermone ostensum sit usque ad egressum populi ex Egypto Moysi gesta cum gestis aut in domino aut per dominum conuenire, tamen etiam nunc corporeae ueritati imitatio spiritalis adnectitur.
For although it has been shown in all the preceding discourse that, up to the people's going out of Egypt, the deeds of Moses agree with deeds either in the Lord or through the Lord, yet even now a spiritual imitation is joined to bodily truth.
Notes and citation
Summary: The pattern continues after the exodus.
Cite (SBL): Hilary, Myst. 1.32.3 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-32-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-32-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 33
1.33.1CSEL 65:25
In deserto enim populus sitiit, aqua amara est, murmur in ducem est, lignum ostenditur tinctuque eius aqua dulcis efficitur et in eo et iustificatio et iudicia et temptatio decernitur.
For in the desert the people thirsted; the water is bitter; there is murmuring against the leader; wood is shown, and by its dipping the water is made sweet; and in it justification, judgments, and testing are decreed.
Exod 15:23 (allusion, high confidence) · Exod 15:24 (allusion, high confidence) · Exod 15:25 (allusion, high confidence)
Notes and citation
Summary: At Marah the bitter water is made sweet by wood.
- Allusion: Exod 15:22–25.
Cite (SBL): Hilary, Myst. 1.33.1 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-33-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-33-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.33.2CSEL 65:25
atque exinde ad duodecim fontes aquarum et septuaginta arbores palmarum uenitur et apud aquas considitur. auertant licet mentes studia obnitentium et infidelium error inoboedientiae obice sensum intellegentiae suae obseret, non tamen tanti operis poterunt ignorare uirtutem.
And from there they come to twelve springs of water and seventy palm trees, and settle by the waters. Though the zeal of opponents may turn minds away, and the error of unbelievers may bar the sense of their understanding with the obstacle of disobedience, yet they will not be able to ignore the power of so great a work.
Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: From Marah the people come to Elim with its springs and palms.
- Allusion: Exod 15:27.
Cite (SBL): Hilary, Myst. 1.33.2 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-33-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-33-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.33.3CSEL 65:25
quid enim in se momenti lignum habebat quamue efficaciam in se materies inanimis continebat, ut amaritudinem aboleret, ut dulcedinem gigneret, ut naturam et inueheret et auferret, dum id, quod triste abhorrebat, dulce sentitur?
For what weight did the wood have in itself, or what efficacy did inanimate matter contain, that it should do away with bitterness, produce sweetness, both bring in and take away a nature, so that what was abhorred as harsh is perceived as sweet?
Notes and citation
Summary: The wood itself had no power to sweeten the water.
Cite (SBL): Hilary, Myst. 1.33.3 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-33-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-33-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.33.4CSEL 65:25
et quia in eo, quod ad praesens gerebatur, efficientia est uirtutis dei in aliud naturam ex altero transferentis, tamen non eguisse ligni officio existimandus est, ut demutationem aquis non nisi eius intercessione praestaret.
And though in what was done at the time there is the working of the power of God transferring a nature from one thing to another, yet he must not be thought to have needed the service of the wood, as though he could not give the change to the waters except by its intervention.
Notes and citation
Summary: God did not need the wood to change the water.
Cite (SBL): Hilary, Myst. 1.33.4 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-33-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-33-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 34
1.34.1CSEL 65:25
Uerum quia omnia deus poterat, arcanum operationis suae in tempora reseruatum molitur in praesens. populo namque in deserto moranti aqua inutilis erat et quidem populos pro aquis saepe nuncupatos repperimus, cum dicitur: uiderunt te aquae, deus, et timuerunt, et rursum: omnes aquae, plaudite manibus.
But because God could do all things, he works in the present a secret of his operation reserved for the times to come. For to the people staying in the desert the water was useless; and indeed we find peoples often named for waters, when it is said: "The waters saw you, O God, and were afraid"; and again: "All waters, clap your hands."
Ps 77:16 (76:17 Vulg.) (quotation, high confidence) · Ps 98:8 (97:8 Vulg.) (quotation, medium confidence)
Notes and citation
Summary: Waters in Scripture can signify peoples.
- Quotations: Ps 77:16 (76:17 Vulg.); Ps 98:8 (97:8 Vulg.), in Hilary's Latin ("waters" where the Vulgate has "rivers" in the second).
Notes on the original text
- Digital text corrected (stray mark): moranti.aqua → moranti aqua.
Cite (SBL): Hilary, Myst. 1.34.1 (CSEL 65:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-34-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-34-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.34.2CSEL 65:25–26
ergo siue ipsae per naturam suam aquae amarae siue omnis populus in deserto manens et nondum promissionis terram adepturus per murmurationem, quae ex contumacia gignitur, amarus ligni sacramento dulcis efficitur. et non solum ab eo, quod erat, deficit, sed in melius et ultra usum necessarium mutatur; non enim solum amara esse desiit,
So whether the waters themselves were bitter by nature, or the whole people, staying in the desert and not yet about to obtain the land of promise, was bitter through the murmuring born of stubbornness, it is made sweet by the mystery of the wood. And it not only ceases to be what it was, but is changed into something better and beyond necessary use; for it not only ceased to be bitter,
Notes and citation
Summary: The bitter people, like the water, is made sweet by the mystery of the wood.
- The sentence continues in 1.34.3.
Cite (SBL): Hilary, Myst. 1.34.2 (CSEL 65:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-34-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-34-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.34.3CSEL 65:26
sed dulcis est reddita. lignum ergo et in praesentem aquam operatur et in populis sub aquae nomine nuncupatis sacramento uirtutis suae utile est.
but was made sweet. The wood, then, both works on the present water and, by the mystery of its power, is useful for the peoples named under the name of water.
Notes and citation
Summary: The wood prefigures the cross, which sweetens the peoples.
Cite (SBL): Hilary, Myst. 1.34.3 (CSEL 65:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-34-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-34-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 35
1.35.1CSEL 65:26
In hoc ligno apud eundem Moysen uita omnium pendet, cum dicit: uidebitis uitam uestram pendentem in conspectu oculorum uestrorum nocte et die et timebitis et non credetis uitae uestrae. hoc in panem apud Hieremiam inicitur ita: super me cogitauerunt cogitationem dicentes:
On this wood, in the same Moses, the life of all hangs, when he says: "You will see your life hanging before your eyes night and day, and you will fear and will not believe in your life." This wood is put into bread in Jeremiah thus: "They devised a plan against me, saying:
Deut 28:66 (quotation, high confidence) · Jer 11:19 (quotation, high confidence)
Notes and citation
Summary: Deuteronomy's "your life hanging" and Jeremiah's "wood in his bread" point to the cross.
- Quotations: Deut 28:66 (Greek/Latin form); Jer 11:19 (continued in 1.35.2).
Notes on the original text
- Digital text corrected (OCR slip): oculorum ucstrorum → oculorum uestrorum.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.35.1 (CSEL 65:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-35-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-35-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.35.2CSEL 65:26
uellite, iniciamus lignum in panem eius. ex hac materie uirga est magos uincens, Pharaonem terrens, Aegyptum conterens. mare diuidens, pelagum refundens, fontem eliciens, amaritudinem adimens, dulcedinem tribuens; huius enim sacramento mitificantur
Come, let us put wood into his bread." From this material is the rod that conquers the magicians, terrifies Pharaoh, crushes Egypt, divides the sea, pours back the deep, draws out a spring, removes bitterness, gives sweetness; for by its mystery are softened
Jer 11:19 (quotation, high confidence) · Exod 7:12 (allusion, medium confidence) · Exod 14:16 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 15:25 (allusion, high confidence)
Notes and citation
Summary: The wood of Moses' rod works all the wonders of the exodus.
- Quotation: Jer 11:19 (Greek/Latin form). Allusions: Exod 7:12; 14:16, 26; 17:6; 15:25. The sentence continues in 1.35.3.
Cite (SBL): Hilary, Myst. 1.35.2 (CSEL 65:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-35-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-35-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.35.3CSEL 65:26
infidelium corda et ex peccatorum atque impietatis amaritudine in fidei dulcedinem transferuntur. ac ne non omnia sacramenti latentis effectibus conuenirent illis, quae tunc gerebantur, scriptura subiecit dicens: ibi posuit deus iustificationes et iudicia et ibi temptauit eum. ibi cum dicitur, non loci significatio est, sed facti. non enim in loco illo ullas dispositiones iustificationum et iudiciorum et temptationum extare inuenimus.
the hearts of unbelievers and transferred from the bitterness of sins and impiety into the sweetness of faith. And lest all things should not agree, in the effects of the hidden mystery, with those that were then done, Scripture added, saying: "There God set justifications and judgments, and there he tested him." When "there" is said, it is a meaning not of place but of deed. For we do not find any arrangements of justifications, judgments, and testings existing in that place.
Exod 15:25 (quotation, high confidence)
Notes and citation
Summary: "There" God gave justification, judgments, and testing, which refers to the deed, not the place.
- Quotation: Exod 15:25.
Notes on the original text
- Digital text corrected (OCR slip): impietatis aniaritudine → impietatis amaritudine.
Cite (SBL): Hilary, Myst. 1.35.3 (CSEL 65:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-35-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-35-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 36
1.36.1CSEL 65:26
Contra uero in ligni sacramento, in quo dominus pependit, in quo secum omnia, quae humani generis saluti aduersabantur, adfixit, et iustificatio est, quia iustus ex fide est, et iudicia sunt, quia, qui non credit, iam iudicatus est, et temptatio est, quia per scandalum crucis salus est;
But on the contrary, in the mystery of the wood on which the Lord hung, to which he fastened with himself all that opposed the salvation of the human race, there is both justification, because the just is from faith; and judgments, because he who does not believe is already judged; and testing, because through the scandal of the cross is salvation;
Col 2:14 (allusion, high confidence) · Rom 1:17 (allusion, high confidence) · John 3:18 (allusion, high confidence) · Gal 5:11 (allusion, medium confidence)
Notes and citation
Summary: The cross contains justification, judgment, and testing.
- Allusions: Col 2:14; Rom 1:17; John 3:18; Gal 5:11.
Topics: Christology
Cite (SBL): Hilary, Myst. 1.36.1 (CSEL 65:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-36-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-36-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.36.2CSEL 65:26–27
crux enim pereuntibus stultitia, uirtus autem dei in salutem credentibus. itaque cum opprobrium crucis temptatio est fidei, cum infidelitas causa iudicii, cum fides iustificationis est merces, merito sacramento ligni aquam ex amaritudine in dulcedinem transferentis et iustificatio et iudicia et temptatio continetur. Et uenerunt in Elym et erant ibi duodecim fontes aquarum et septuaginta arbores palmarum. consederunt autem ibi ad aquas. consummatur ergo in rebus gerendis dispositio spiritalis; nam ex Merra, loco amaritudinis, in Elym, ubi XII fontes aquarum et septuaginta arbores palmarum erant, uenitur. post cognitionem sacramenti ligni, apostolicae uidelicet euangelicae praedicationis, sedes expetitur septuaginta praedicatoribus pro tempore inumbrantibus et duodecim apostolis in aeternum fluentibus et, quia septuaginta praedicatores euangelii electi infideles postea reperti sunt, cum tamen fructum fidei subiectis sibi immundis spiritibus rettulissent, apostolis in fidei praedicatione durantibus, facta licet septuaginta arborum cum duodecim fontibus mentione, secundum tamen scripturae fidem in sola aquarum sede requiescitur.
for the cross is foolishness to those who perish, but the power of God for salvation to those who believe. So, since the reproach of the cross is the testing of faith, since unbelief is the cause of judgment, since faith is the reward of justification, rightly in the mystery of the wood that changes water from bitterness into sweetness are contained justification, judgments, and testing. [37.] "And they came to Elim, and there were twelve springs of water and seventy palm trees there; and they settled there by the waters." The spiritual arrangement is completed in the events done; for from Marah, the place of bitterness, they come to Elim, where there were twelve springs of water and seventy palm trees. After knowledge of the mystery of the wood, that is, of the apostolic and gospel preaching, a resting place is sought, with the seventy preachers giving shade for a time and the twelve apostles flowing for ever; and because the seventy preachers of the Gospel who were chosen were afterwards found unbelieving, though they had brought back the fruit of faith when the unclean spirits were subjected to them, while the apostles persevered in preaching the faith, therefore, though mention is made of the seventy trees with the twelve springs, yet according to the faithfulness of Scripture the rest is taken in the seat of the waters alone.
1 Cor 1:18 (quotation, high confidence) · Exod 15:27 (quotation, high confidence) · Luke 10:17 (allusion, high confidence) · John 6:66 (allusion, low confidence)
Notes and citation
Summary: Elim's twelve springs and seventy palms signify the apostles and the seventy disciples; the people settle by the waters, the enduring apostles.
- The edition's section 37 begins in the middle of this staged section; its number and a page number leaked into the text are removed, and the division is marked [37.].
- Hilary takes the seventy who went back (John 6:66) to be the seventy of Luke 10 (his own identification).
- Quotations and allusions: 1 Cor 1:18; Exod 15:27; Luke 10:1, 17; John 6:66.
Notes on the original text
- Digital text corrected (OCR slip; hyphenated word split by OCR, with line number; page and section numbers in the text; words joined and stray mark): crux enim pereun-25 tibus → crux enim pereuntibus; continetur. 311 37. Et uenerunt → continetur. Et uenerunt; in Klym, ubi → in Elym, ubi; euangelicae praroicationis → euangelicae praedicationis; in solaaquarum! sede → in sola aquarum sede.
Cite (SBL): Hilary, Myst. 1.36.2 (CSEL 65:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-36-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-36-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 38
1.38.1CSEL 65:27
Iam uero in coturnicum carnibus et mannae cibo quanta et quam absoluta rei spiritalis est ratio! populus, qui ex Egypto fuerat eductus, aduersus duces murmurat; carnes, quibus in Egypto uti solebat, desiderat. grex coturnicum uespere aduolans castra operit; earum carnibus populus alitur. matutino manna inuenitur.
Now, in the flesh of the quails and the food of manna, how great and how complete is the meaning of a spiritual reality! The people, who had been led out of Egypt, murmur against their leaders; they long for the meat they used to eat in Egypt. A flock of quails flies in at evening and covers the camp; the people are fed with their flesh. In the morning manna is found.
Exod 16:2 (allusion, high confidence) · Exod 16:3 (allusion, high confidence) · Exod 16:13 (allusion, high confidence) · Exod 16:14 (allusion, high confidence)
Notes and citation
Summary: The quails and the manna are introduced.
- Allusions: Exod 16:2–3, 13–14.
Cite (SBL): Hilary, Myst. 1.38.1 (CSEL 65:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-38-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-38-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.38.2CSEL 65:27
sine discrimine aetatis aut sexus unicuique idem mensurae modus decernitur: plus colligens non abundat, minus recondens non eget. in his, quae ultra necessitatem erant, uermis ecferbuit. et quod de manna in campo relecta erat reliquum, sole incalescente contabuit.
Without distinction of age or sex, the same measure is set for each: he who gathers more has nothing over, he who stores less does not lack. In what was beyond need, worms seethed; and what remained of the manna left in the field melted when the sun grew hot.
Exod 16:18 (allusion, high confidence) · Exod 16:20 (allusion, high confidence) · Exod 16:21 (allusion, high confidence)
Notes and citation
Summary: Each receives the same measure of manna; excess breeds worms, and what is left melts.
- Allusions: Exod 16:16–21.
Cite (SBL): Hilary, Myst. 1.38.2 (CSEL 65:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-38-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-38-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.38.3CSEL 65:27
die sexto duplum reconditur nec corrumpitur, die septimo manna abstinetur, quibusdam tamen in cassum expectantibus. ad postremum gomor singulis destinatum uase aureo reconditum futurae generationi in testimonium reseruatur.
On the sixth day a double portion is stored and does not spoil; on the seventh day the manna is withheld, though some wait for it in vain. Finally, an omer assigned to each is stored in a golden vessel and kept as a testimony for the generation to come.
Exod 16:22 (allusion, high confidence) · Exod 16:27 (allusion, high confidence) · Exod 16:33 (allusion, high confidence) · Heb 9:4 (allusion, medium confidence)
Notes and citation
Summary: The double portion, the sabbath, and the omer kept in a golden jar.
- Allusions: Exod 16:22–27, 33; Heb 9:4.
Cite (SBL): Hilary, Myst. 1.38.3 (CSEL 65:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-38-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-38-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 39
1.39.1CSEL 65:27–28
Atque etiam illud contuendum est, quod manna in temptationem datur: per eius obseruantiam unusquisque, an praeceptis dei sit idoneus, probaturus. ita enim scriptum est: dixit dominus ad Moysen: ecce ego pluam uobis panes de caelo et exiet populus et colliget unius
And this too must be observed, that manna is given for testing, so that each one, by keeping its rules, may be proved whether he is fit for God's commandments. For it is written thus: "The Lord said to Moses: Behold, I will rain bread from heaven for you, and the people shall go out and gather a day's portion
Exod 16:4 (quotation, high confidence)
Notes and citation
Summary: The manna was given to test obedience.
- Quotation: Exod 16:4 (continued in 1.39.2).
Notes on the original text
- Digital text corrected (word split by OCR): dixit d ominus ad Moysen → dixit dominus ad Moysen.
Cite (SBL): Hilary, Myst. 1.39.1 (CSEL 65:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-39-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-39-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.39.2CSEL 65:28
diei in diem, ut temptem eos, si ingredietur in legem meam an non. de carnibus uero ita dictum est: ad uesperam editis carnem et mane replemini
day by day, that I may test them, whether they will walk in my law or not." But of the meat it is said thus: "In the evening you shall eat flesh, and in the morning you shall be filled
Exod 16:4 (quotation, high confidence) · Exod 16:12 (quotation, high confidence)
Notes and citation
Summary: God tests the people by the manna; flesh in the evening, bread in the morning.
- Quotations: Exod 16:4, 12 (continued in 1.39.3).
Notes on the original text
- Digital text corrected (OCR slip): si ingrodietur in legem → si ingredietur in legem.
Cite (SBL): Hilary, Myst. 1.39.2 (CSEL 65:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-39-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-39-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.39.3CSEL 65:28
pane. comestio ad uesperum in carne, expletio autem mane significatur in manna. ergo quod ad carnem pertinet, illud est, quod populus in deserto manens desiderio consuetudinis detinetur; nam carnes Aegypti desiderat. assumit ad uesperum, infidelis scilicet deo et promissorum eius impatiens usque ad consumma-
with bread." Eating in the evening is signified in the flesh, but filling in the morning in the manna. What pertains to the flesh, then, is that the people remaining in the desert is held by the desire of habit; for it longs for the meat of Egypt. It takes it in the evening, that is, unfaithful to God and impatient of his promises until the consummation
Exod 16:12 (quotation, high confidence)
Notes and citation
Summary: The evening quails signify the people's clinging to worldly desire until the end of the age.
- The sentence continues in 1.39.4.
Notes on the original text
- Digital text corrected (stray mark): pane..comestio → pane. comestio.
Cite (SBL): Hilary, Myst. 1.39.3 (CSEL 65:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-39-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-39-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.39.4CSEL 65:28
tionem saeculi, quae significatur in uespere, desideriis mundi, qui sub Aegypto frequenter significatus sit. denique semel tantum hanc carnem populus habuit, ut data non ad usum necessarium, sed ad praefigurationis significantiam doceretur. in manna uero temptatio est; temptatur enim per eam populus, utrum oboediens deo futurus sit, id est utrum uerum de caelo panem digni erunt sumere, et temptationis huius ratio de consequentibus expetenda est.
of the age, which is signified by evening, with the desires of the world, which is often signified under Egypt. Finally, the people had this flesh only once, so that it might be taught that it was given not for necessary use but for the meaning of prefiguration. But in the manna there is testing; for by it the people is tested whether it will be obedient to God, that is, whether they will be worthy to take the true bread from heaven; and the reason of this testing must be sought from what follows.
John 6:32 (allusion, high confidence)
Notes and citation
Summary: The quails were given once as a figure; the manna tests worthiness for the true bread from heaven.
- Allusion: John 6:32.
Topics: Eucharist
Cite (SBL): Hilary, Myst. 1.39.4 (CSEL 65:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-39-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-39-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 40
1.40.1CSEL 65:28
Mane inuenitur; hoc enim in resurrectione domini caelestis cibi tempus est. idem uniuersae aetati et sexui praestituitur; secundum naturam humanam contrarium — quando enim tantundem cibi paruolo et uiro necessarium est? —, sed secundum spiritalem praeformationem aptissimum est aequaliter uniuersis caelesti cibo impertiendo, ad uirtutem partibus indiscreto — sacramentum enim scientibus loquimur — non abundante quoquam de maioribus neque
It is found in the morning; for this, in the Lord's resurrection, is the time of the heavenly food. The same measure is fixed for every age and sex. According to human nature this is contrary (for when does a little child need as much food as a man?), but according to the spiritual prefiguration it is most fitting, since the heavenly food is imparted equally to all, undivided in power by its portions (for we speak the mystery to those who know), no one having more from the larger portions nor
Exod 16:18 (allusion, high confidence)
Notes and citation
Summary: The equal measure of manna signifies the heavenly food, undivided in power, given equally to all.
- "We speak the mystery to those who know" alludes to the Eucharist, discussed reservedly. The sentence continues in 1.40.2.
Topics: Eucharist
Cite (SBL): Hilary, Myst. 1.40.1 (CSEL 65:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-40-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-40-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.40.2CSEL 65:28–29
indigente de minimis, aequaliter scilicet omnibus ex eo, quod discretum partibus sumebatur, expletis. in his autem, quae collecta ultra mensuram sunt et in mane exuberauerunt, quod et uermis et putor est, non ambiguum est eis, qui ultra caeleste munus et doctrinam spiritalem non necessaria congregauerint, esse ea et sensu faetida, id est a ueritate corrupta, et daemoniorum uitiis ecferuescentia, scilicet uermibus inquieta, sole incalescente, id est Christo, qui sol iustitiae est, ad iudicium reuertente quondam soluenda de liquido.
lacking from the smallest, all being equally filled from what was taken divided into portions. But in what was gathered beyond measure and overflowed into the morning, which is worms and stench, there is no doubt that for those who have gathered unnecessary things beyond the heavenly gift and the spiritual teaching, these things are both foul in sense, that is, corrupted from the truth, and seething with the vices of demons, that is, restless with worms; and, when the sun grows hot, that is, when Christ, who is the sun of righteousness, returns to judgment, they will one day be dissolved into liquid.
Exod 16:20 (allusion, high confidence) · Exod 16:21 (allusion, high confidence) · Mal 4:2 (3:20 Vulg.) (allusion, high confidence)
Notes and citation
Summary: Manna gathered beyond measure signifies teaching beyond the heavenly gift, corrupted and destroyed at Christ's judgment.
- Sun of righteousness: Mal 4:2 (3:20 Vulg.).
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.40.2 (CSEL 65:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-40-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-40-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 41
1.41.1CSEL 65:29
In duplici autem die sexto ob septimi requiem mannae congregatione spiritalium operum accumulata praeparatio admonetur praeparatis bonis tum, cum requies adsit, usuris. denique quod de sexto die superest, non corrumpitur. cum, quod extra mensuram ceterorum dierum sit, faeteat.
In the double gathering of manna on the sixth day for the rest of the seventh, we are admonished to a heaped-up preparation of spiritual works, the good things prepared to be used when rest is present. Finally, what remains from the sixth day does not spoil, whereas what is beyond the measure of the other days stinks.
Exod 16:22 (allusion, high confidence) · Exod 16:24 (allusion, high confidence)
Notes and citation
Summary: The double portion on the sixth day signifies preparing good works for the eternal rest.
- Allusion: Exod 16:22–24.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.41.1 (CSEL 65:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-41-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-41-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.41.2CSEL 65:29
ita et his, quae extra praescriptum sint, praesumpta corruptio est. in hoc igitur aetatis nostrae tempore operandum est, quo uti possimus in requie. tempus autem huius sexti millesimi anni est, quod sub numero diei sexti significatur propheta dicente: quia anni mille in conspectu domini tamquam dies una.
so too, for those things that are beyond what is prescribed, corruption is presumed. In this time of our age, then, we must work, so that we may have something to use in the rest. And the time is that of this sixth millennium, which is signified under the number of the sixth day, as the prophet says: "For a thousand years in the sight of the Lord are as one day."
Ps 90:4 (89:4 Vulg.) (quotation, high confidence) · 2 Pet 3:8 (allusion, medium confidence)
Notes and citation
Summary: The sixth day signifies the sixth millennium, in which we must prepare for the coming rest.
- Quotation: Ps 90:4 (89:4 Vulg.); cf. 2 Pet 3:8. Hilary follows the common early scheme of a world-week of six thousand years.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): extra praeseriptum sint → extra praescriptum sint; in c o nspectu domini → in conspectu domini.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.41.2 (CSEL 65:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-41-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-41-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.41.3CSEL 65:29
alitur ergo populus die septimo, id est requie domini, cibis pridie conditis et his, quae praeparauerat, utitur non reperturus septimo, quo ali possit, multis in campum prodeuntibus et nihil repperientibus, conclusis scilicet temporibus saeculorum nihil aliud in usum requiei nostrae, quam quod ante a nobis sit praeparatum et conditum, reperturi.
So the people is fed on the seventh day, that is, in the Lord's rest, with food stored the day before, and uses what it had prepared, not about to find on the seventh day anything to be fed with, many going out into the field and finding nothing; that is, when the times of the ages are closed, we shall find nothing else for the use of our rest than what we have prepared and stored beforehand.
Exod 16:27 (allusion, high confidence)
Notes and citation
Summary: In the eternal rest we will have only what we prepared beforehand.
- Allusion: Exod 16:27.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 1.41.3 (CSEL 65:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-41-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-41-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 1, chapter 42
1.42.1CSEL 65:29
Reseruari deinde uase aureo in progenies futuras gomor mannae in conspectu domini iubetur. sed ubi tandem hoc uas est et ubi est manna, quae condita est post frequentes populi captiuitates? post gemina excidia urbis et templi non extat, quod repositum est. et quid?
Then an omer of manna is ordered to be kept in a golden vessel before the Lord for the generations to come. But where at last is this vessel, and where is the manna that was stored, after the people's frequent captivities? After the twofold destruction of the city and the temple, what was laid up does not exist. And what then?
Exod 16:33 (allusion, high confidence)
Notes and citation
Summary: The jar of manna kept for future generations no longer exists.
- Allusion: Exod 16:33.
Cite (SBL): Hilary, Myst. 1.42.1 (CSEL 65:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-42-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-42-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
1.42.2CSEL 65:29–30
ergo ignorasse deum manna non posse in progeniem reseruari existimamus? non utique ipsa futura hominum consilia prouidens ignorasse credendus est, sed per speciem aurei uasis et mannae in conspectu dei conditae et in futuras generationes reseruatae pretiosum eum et aeternum futurum, qui acceptam corpore suo tamquam uase aureo mannam reseruaturus esset, ostendit deo suscepti huius a nobis spiritalis cibi incontaminatam custodiam contuente.
Do we think, then, that God did not know that the manna could not be kept for posterity? Certainly he, who foresees even the future plans of men, must not be believed not to have known; but by the figure of the golden vessel and of the manna stored before God and kept for future generations he showed that he would be precious and eternal who would keep in his body, as in a golden vessel, the manna he received, God watching over the undefiled keeping of this spiritual food received by us.
Notes and citation
Summary: The golden jar of manna prefigures Christ's body and the faithful keeping of the spiritual food.
Topics: Christology, Eucharist
Cite (SBL): Hilary, Myst. 1.42.2 (CSEL 65:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-1-42-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-1-42-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 1
2.1.1CSEL 65:30
DE OSEE. Et in libro prophetarum ad Osee et alius domini sermo legitur: uade, accipe tibi uxorem fornicationis,
On Hosea. And in the book of the prophets another word of the Lord to Hosea is read: "Go, take for yourself a wife of fornication,
Hos 1:2 (quotation, high confidence)
Notes and citation
Summary: The command to Hosea to take a wife of fornication is introduced.
- The second book of the treatise begins here. "On Hosea" is the edition's heading. Quotation: Hos 1:2 (continued in 2.1.2).
Cite (SBL): Hilary, Myst. 2.1.1 (CSEL 65:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-1-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-1-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.1.2CSEL 65:30
quoniam fornicando fornicabitur terra a domino. et post multa, quae media sunt plena maledictionis in eam, et post partum Israhel et Non-dilectae et Non-populi-mei haec cognoscuntur: disponam autem illis ea die testamentum cum bestiis agri et uolatilibus caeli et serpentibus terrae et arcum et frameam et bellum conteram de terra et conlocabo te in spe (et sponsabo te mihi) ipsi in aeternum. sponsabo te mihi in iustitia et fide et cognosces dominum. et erit in illa die, dicit dominus: exaudiam caelo et caelum (exaudiet) terrae et terra exaudiet frumentum et uinum et oleum eaque audiet Israhel. et seminabo eam mihi super terram et diligam Non-dilectam et dicam Non-populo-meo:
for the land will commit fornication away from the Lord." And after many things in between, full of cursing against her, and after the birth of Israel and of Not-loved and of Not-my-people, these things are found: "And I will make a covenant for them on that day with the beasts of the field and the birds of the sky and the serpents of the earth, and I will break bow and sword and war from the earth, and I will settle you in hope, (and I will betroth you to myself) for ever. I will betroth you to myself in righteousness and faith, and you shall know the Lord. And it shall be on that day, says the Lord: I will hear the heaven, and the heaven (will hear) the earth, and the earth will hear the grain and the wine and the oil, and they will hear Israel. And I will sow her for myself upon the earth, and I will love Not-loved, and I will say to Not-my-people:
Hos 1:2 (quotation, high confidence) · Hos 1:4 (allusion, medium confidence) · Hos 1:6 (allusion, high confidence) · Hos 1:9 (allusion, high confidence) · Hos 2:18 (quotation, high confidence) · Hos 2:19 (quotation, high confidence) · Hos 2:20 (quotation, high confidence) · Hos 2:21 (quotation, high confidence) · Hos 2:22 (quotation, high confidence) · Hos 2:23 (quotation, high confidence)
Notes and citation
Summary: Hilary quotes Hosea's promise of a new covenant and betrothal.
- Hilary calls the first child "Israel" (Jezreel in the Hebrew; Hos 1:4). Words in round brackets are the editor's supplements; translated.
- Quotations: Hos 1:2; 2:18–23 (Greek/Latin form).
Notes on the original text
- Digital text corrected (word split by OCR): Non-dilectam e t dicam → Non-dilectam et dicam.
Cite (SBL): Hilary, Myst. 2.1.2 (CSEL 65:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-1-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-1-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.1.3CSEL 65:30–31
Populus meus tu. et quantum arbitror, nullus cunctandi locus est, quin praefiguratam hic ecclesiae praefigurationem intellegamus, cum quando apostolus id, quod superius de huius fornicariae filiis ad Osee erat dictum, referendum esse ad fidelium populum existimauerit dicens ad Corinthios: uocauit nos non tantum ex Iudeis, sed etiam ex nationibus, sicut et in Osee dicit: uocabo eum, qui Nonpopulus-meus. Populus - meus et Non-dilectam Dilectam. et erit in loco, quocumque uocabuntur Non-populus-meus, illic uocabuntur filii dei uiui.
You are my people." And, as I think, there is no room for hesitation in understanding here a prefiguration of the church, since the Apostle judged that what was said above to Hosea about the children of this harlot must be referred to the people of believers, saying to the Corinthians: "He called us not only from the Jews but also from the nations, as he says also in Hosea: I will call Not-my-people My-people, and Not-loved Loved; and it shall be that in the place where they were called Not-my-people, there they shall be called sons of the living God."
Hos 2:23 (quotation, high confidence) · Rom 9:24 (quotation, high confidence) · Rom 9:25 (quotation, high confidence) · Rom 9:26 (quotation, high confidence) · Hos 1:10 (quotation, high confidence)
Notes and citation
Summary: Paul applies Hosea's prophecy to the church of Jews and Gentiles.
- The quotation is from Rom 9:24–26, which Hilary attributes to the letter to the Corinthians (his slip).
- Quotation: Hos 2:23; Rom 9:24–26 (Hos 2:23; 1:10).
Notes on the original text
- Digital text corrected (OCR slip; words joined by OCR): Populusmeustu. → Populus meus tu.; Non-poputus-meus → Non-populus-meus.
Cite (SBL): Hilary, Myst. 2.1.3 (CSEL 65:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-1-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-1-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 2
2.2.1CSEL 65:31
Quod igitur in propheta corporaliter gerebatur, id est coniugium atque generatio — nam ex fornicaria tres geniti sunt, quorum primus ex praecepto dei Israhel nuncupatus est, sequens nata Dilecta dicta est, tertius Non-populus-meus uocitatus —, id per deum ad spiritalem intellegentiam et confirmatur et geritur.
What was done bodily in the prophet, then, that is, marriage and begetting (for from the harlot three were born, of whom the first, by God's command, was named Israel, the next, a daughter, was called Loved, the third was called Not-my-people), is confirmed and carried out by God for spiritual understanding.
Hos 1:3 (allusion, high confidence) · Hos 1:6 (allusion, high confidence) · Hos 1:9 (allusion, high confidence)
Notes and citation
Summary: Hosea's marriage and children are realized spiritually by God.
- Hilary names the second child "Loved" (Dilecta) where Hosea has "Not-loved" (Lo-ruhamah); probably a slip or a copying error (uncertain).
Notes on the original text
- Digital text corrected (OCR slip; words split and joined by OCR): coniugium at que generatio —namex fornicaria → coniugium atque generatio — nam ex fornicaria; Non-populus-mcus uocitatus → Non-populus-meus uocitatus.
Cite (SBL): Hilary, Myst. 2.2.1 (CSEL 65:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-2-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-2-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.2.2CSEL 65:31
hanc enim fornicariam iunctam prophetae sponsam sibi dominus in iustitia et fide effecit testamentum disponens cum bestiis agri, id est cum hominibus iure saeculi inmanibus, et cum uolatilibus caeli, scilicet sub inanitate mundi huius et uacuitate uiuentibus, et cum serpentibus terrae, nempe uenenato animo atque fallente in corpore constitutis, arcum in serpentibus, frameam in uolatilibus, bellum contriturus in bestiis, ex genere telorum et animantium nominibus diuersos humanae mentis instinctus edomiturus in pace, bella bestiarum, iacula uolantium, uenena serpentium.
For this harlot joined to the prophet the Lord made his bride in righteousness and faith, making a covenant with the beasts of the field, that is, with men savage by the law of the world; and with the birds of the sky, that is, those living under the emptiness and vanity of this world; and with the serpents of the earth, namely those set in the body with a poisoned and deceitful mind; about to break the bow in the serpents, the sword in the birds, war in the beasts; by the kinds of weapons and the names of animals, about to tame in peace the various impulses of the human mind: the wars of beasts, the darts of flying things, the poisons of serpents.
Hos 2:18 (allusion, high confidence) · Hos 2:19 (allusion, high confidence)
Notes and citation
Summary: The beasts, birds, and serpents of Hosea's covenant signify kinds of sinful men tamed by Christ's peace.
- Allusion: Hos 2:18–19.
Cite (SBL): Hilary, Myst. 2.2.2 (CSEL 65:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-2-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-2-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 3
2.3.1CSEL 65:31
Exaudiens quoque caelo caelum et terrae terra significat in eo, qui audiat et qui audiatur, diuersitatem in numero, id ipsum tamen, quod audiat audiaturque, esse demonstrans, cum caelo caelum exaudiat et terrae terra, significatio uero et diuinitatis in caelo et corporalitatis in terra. et quia dominus ex deo homo natus est et nos ex homine sumus conformes deo futuri, idcirco caelo caelum et terrae audiet terra.
In heaven hearing heaven and earth hearing earth he also signifies, in him who hears and in him who is heard, a difference in number, yet shows that what hears and is heard is the same, since heaven hears heaven and earth earth; the meaning being of divinity in heaven and of bodiliness in earth. And because the Lord was born man from God, and we, being from man, are to be conformed to God, therefore heaven will hear heaven and earth will hear earth.
Hos 2:21 (allusion, high confidence)
Notes and citation
Summary: Heaven hearing heaven and earth hearing earth signify the divine and human natures in Christ and our future likeness to God.
- "Et" is the editor's supplement of the damaged manuscript; translated.
Topics: Christology
Cite (SBL): Hilary, Myst. 2.3.1 (CSEL 65:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-3-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-3-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.3.2CSEL 65:31–32
in frumento uero et uino et oleo, quod audiet, cum utique his insen-
But in the grain, wine, and oil which it will hear, though these insensible things
Hos 2:22 (allusion, high confidence)
Notes and citation
Summary: Grain, wine, and oil cannot literally hear.
- The sentence continues in 2.3.3.
Cite (SBL): Hilary, Myst. 2.3.2 (CSEL 65:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-3-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-3-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.3.3CSEL 65:32
sibilibus sensus audientiae nullus sit, tamen sub sacramento unctionis et corporis se esse, qui in his sit auditurus, ostendit. per quae audiente Israhel desponsatam sibi in spem fornicariam seminauit praetermisso eo, qui nuncupatus est Israhel, ceteris honorem demutationis impertiens, ut, qui non populus suus erat, populus suus sit et, quae non erat dilecta, Dilecta sit.
have no sense of hearing, yet he shows that it is he who will hear in them, under the sacrament of anointing and of the body. Through these, Israel hearing, he sowed the harlot betrothed to himself in hope, passing over the one who was named Israel and granting to the rest the honor of a change, so that he who was not his people should be his people, and she who was not loved should be Loved.
Hos 2:23 (allusion, high confidence)
Notes and citation
Summary: Grain, wine, and oil signify the sacraments; God makes the Gentiles his people.
- "Sacrament of anointing and of the body" refers to chrism and the Eucharist (bread and wine).
Notes on the original text
- Digital text corrected (OCR slip): sub sacramcnto unctionis → sub sacramento unctionis.
Topics: Eucharist
Cite (SBL): Hilary, Myst. 2.3.3 (CSEL 65:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-3-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-3-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 4
2.4.1CSEL 65:32
Israhel namque in Abraham patre suo electus ex gentibus est, ut in Psalmis dictum est: domus Iacob de populo barbaro. sed peccatis immorans et uanis religionibus deditus
For Israel was chosen from the nations in Abraham his father, as is said in the Psalms: "the house of Jacob from a barbarous people." But lingering in sins and given over to vain religions,
Ps 114:1 (113:1 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Israel, chosen in Abraham, fell into sin and idolatry.
- Quotation: Ps 114:1 (113:1 Vulg.). The sentence continues in 2.4.2.
Notes on the original text
- Digital text corrected (stray mark and OCR slip): Israhel namque. in Abrahanr → Israhel namque in Abraham.
Cite (SBL): Hilary, Myst. 2.4.1 (CSEL 65:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-4-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-4-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.4.2CSEL 65:32
et promissis dei infidelis promissorum effectus capere non meruit et prior electus in dei populum honorem electionis amisit. tacetur enim de Israhel prius ex fornicaria edito et omnis de postea genitis dei sermo est reiectis antea et ab affectu ac proprietate summotis natis ad non diligendum, genitis ad non utendum. sed primum fornicaria in sponsam deo fidei et iustitiae electa; dehinc qui non dilecti, qui non sui, qui de fornicariae partu, hi uiuentis dei filii nuncupantur.
and unfaithful to God's promises, it did not deserve to receive the effects of the promises, and, first chosen into God's people, it lost the honor of election. For nothing more is said of Israel, first born of the harlot, and God's whole word is about those born afterward, the earlier being rejected and removed from affection and ownership: born to be not loved, begotten to be not used. But first the harlot is chosen as a bride for God in faith and righteousness; then those not loved, those not his own, those born of the harlot, are called sons of the living God.
Hos 1:10 (allusion, high confidence)
Notes and citation
Summary: Israel loses its election; the harlot's later children, the Gentiles, are called sons of God.
- Hilary's reading of Israel as rejected is translated as written; it is his typological interpretation.
Cite (SBL): Hilary, Myst. 2.4.2 (CSEL 65:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-4-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-4-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.4.3CSEL 65:32
et hic quidem dei sermo, quo propheta uxorem accipere fornicariam iubetur, idcirco commemorandus fuit, ut, quia praeformari omnia per gesta ueteris testamenti eaque in domino et per dominum gerenda esse docemur, hoc ipso, quod prophetae fornicaria iungitur, intellegeremus ostendi gentilem ignorantiam doctrinis prophetalibus copulari, ex quibus geniti ex non dilectis dilecti, ex non populo populus, ex fornicaria matre dei filii uocarentur. DE HIESU NAUE.
And this word of God, by which the prophet is ordered to take a harlot as wife, had to be recalled for this reason: since we are taught that all things are prefigured through the deeds of the Old Testament and are to be done in the Lord and through the Lord, by this very fact, that a harlot is joined to the prophet, we should understand it shown that Gentile ignorance is joined to the prophetic teachings, from which those born from the not loved would be called loved, from not-a-people a people, from a harlot mother sons of God. On Joshua son of Nun.
Hos 1:2 (allusion, high confidence)
Notes and citation
Summary: Hosea's marriage shows Gentile ignorance joined to prophetic teaching, producing children of God.
- "Hiesu Naue" is Joshua son of Nun; the last words are the edition's heading.
Cite (SBL): Hilary, Myst. 2.4.3 (CSEL 65:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-4-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-4-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 5
2.5.1CSEL 65:32–33
Et hoc quidem quamuis utile fuerit ad cognoscendam spiritalium gestorum significantiam tractasse, tamen hac uel maxime causa hic locus commemoratus a nobis est, ut, quia futurus nobis de Raab sermo esset, per quem praeformari in ea ecclesiam ostenderemus, tuto comparationem hanc ecclesiae atque meretricis pro sensus nostri intellegentia poneremus, cum quando fornicaria prophetae iuncta ad ecclesiae praeformationem in spem aeternam iustitiae et fidei et cognitionis dei repperiretur esse desponsa.
And though it was useful to have treated this for understanding the meaning of spiritual deeds, yet this passage was recalled by us chiefly for this reason: since we were going to speak of Rahab, in order to show that the church is prefigured in her, we might safely set down, according to our understanding, this comparison of the church and a prostitute, since the harlot joined to the prophet was found to be betrothed, for the prefiguring of the church, into the eternal hope of righteousness, faith, and knowledge of God.
Notes and citation
Summary: Hosea's harlot bride justifies seeing the church prefigured in Rahab.
Cite (SBL): Hilary, Myst. 2.5.1 (CSEL 65:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-5-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-5-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.5.2CSEL 65:33
et in eo quidem, quod sub Hiesu omnia in ea gesta sunt, maxima uirtus est prophetiae. in Hiesu enim cognominato absoluta futuri sacramenti ratio monstrata est. namque post multum dei ad Moysen sermonem, cum dictum ei esset, ut omnia secundum speciem, quam in monte uidisset, faceret in terra, Hiesum, qui Auses antea uocitabatur, cognominauit ducem populo ad terram repromissionis pergenti futurum. ad speciem caelestis uisionis iussus Moyses uniuersa disponere illud duci futuro nomen adiecit, quod erat aeterno duci iam in caelestibus praeparatum.
And in this, that everything concerning her was done under Joshua, lies the greatest power of the prophecy. For in the naming of Joshua the complete reasoning of the future mystery was shown. For after God's long speech to Moses, when he had been told to make everything on earth according to the pattern he had seen on the mountain, he named Joshua, who before was called Hoshea, to be the future leader of the people going to the land of promise. Ordered to arrange all things after the pattern of the heavenly vision, Moses added to the future leader that name which was already prepared in heaven for the eternal leader.
Exod 25:40 (allusion, high confidence) · Num 13:16 (allusion, high confidence) · Heb 8:5 (allusion, medium confidence)
Notes and citation
Summary: Moses gave Joshua the name Jesus, already prepared in heaven for the eternal leader.
- Joshua and Jesus are the same name in Greek and Latin (Iesus). Hoshea (Latin Auses): Num 13:16. The heavenly pattern: Exod 25:40; Heb 8:5.
Topics: Christology
Cite (SBL): Hilary, Myst. 2.5.2 (CSEL 65:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-5-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-5-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 6
2.6.1CSEL 65:33
Nam ut hic synagogae princeps, ita ille ecclesiae. ut hic dux promissae terrae optinendae, ita ille dux terrae hereditandae, de qua dominus ait: beati mites, quoniam ipsi hereditabunt terram.
For as this one was the leader of the synagogue, so that one is of the church. As this one was leader for obtaining the promised land, so that one is leader of the land to be inherited, of which the Lord says: "Blessed are the meek, for they shall inherit the land."
Matt 5:5 (quotation, high confidence)
Notes and citation
Summary: Joshua led Israel into the promised land as Jesus leads the church into the inheritance.
- "Hic" is the editor's supplement; translated. Quotation: Matt 5:5.
Topics: Christology
Cite (SBL): Hilary, Myst. 2.6.1 (CSEL 65:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-6-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-6-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.6.2CSEL 65:33
ut hic post Moysen, ita ille post legem. ut huic iterata cultello petrino circumcisio praecepta, ita a domino, qui et uerbum acutum est penetrans usque ad diuisionem animae et lapis angularis, circumcisio cordis spiritaliter innouata est. ut hic diuidens aquas, ita ille diuidens populos; ait enim: non ueni pacem mittere, sed diuisionem.
As this one came after Moses, so that one after the law. As to this one a second circumcision with a stone knife was commanded, so by the Lord, who is both the sharp word piercing to the division of the soul and the cornerstone, the circumcision of the heart was spiritually renewed. As this one divided the waters, so that one divides peoples; for he says: "I have not come to bring peace but division."
Josh 5:2 (allusion, high confidence) · Heb 4:12 (allusion, high confidence) · Eph 2:20 (allusion, medium confidence) · Rom 2:29 (allusion, high confidence) · Josh 3:16 (allusion, high confidence) · Matt 10:34 (quotation, high confidence) · Luke 12:51 (allusion, medium confidence)
Notes and citation
Summary: Joshua's circumcision with stone knives and division of the Jordan prefigure Christ's spiritual circumcision and division of peoples.
- Allusions: Josh 5:2; Heb 4:12; Eph 2:20; Rom 2:29; Josh 3:16; Matt 10:34 (Luke 12:51).
Notes on the original text
- Digital text corrected (OCR slip): ut hie post Moysen → ut hic post Moysen.
Topics: Christology
Cite (SBL): Hilary, Myst. 2.6.2 (CSEL 65:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-6-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-6-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.6.3CSEL 65:33–34
ut hic lapides duodecim in testimonium aeternum et ex profundo in terram reserauit et ex terra in profundo collocauit, ita ille apostolicam doctrinam et ex synagoga protulit et in synagoga dereliquit etiam nunc ea, si uellet, usura, cum ad testimonium aeternum in duodecim lapidibus apostolica doctrina et prolata esset ex lege et tamen repperiretur in lege.
As this one both brought out twelve stones from the depth onto the land for an eternal testimony and placed others from the land in the depth, so that one both brought forth the apostolic teaching from the synagogue and left it in the synagogue, which would use it even now if it wished; since, for an eternal testimony in the twelve stones, the apostolic teaching was both brought forth from the law and yet was found in the law.
Josh 4:3 (allusion, high confidence) · Josh 4:9 (allusion, high confidence)
Notes and citation
Summary: Joshua's twelve stones prefigure the apostolic teaching drawn from the law and still found in it.
- Allusion: Josh 4:3, 9, 20.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): lapides duodeofm → lapides duodecim; si uellet. usura → si uellet, usura.
Cite (SBL): Hilary, Myst. 2.6.3 (CSEL 65:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-6-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-6-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 7
2.7.1CSEL 65:34
Diuisio autem ipsa aquarum quam euidens quamque absoluta est, cum pars integra et plena constiterit, altera arefacto
How evident and how complete is the very division of the waters, when one part stood whole and full, and the other, its bed
Josh 3:16 (allusion, high confidence)
Notes and citation
Summary: The division of the Jordan is introduced.
- The sentence continues in 2.7.2.
Cite (SBL): Hilary, Myst. 2.7.1 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-7-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-7-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.7.2CSEL 65:34
alueo in mare omnis effluxerit media tamen arca domini cum sacerdotibus constituta! qua significatione intelligitur partem populi a cursu peccatorum et mortis suae in aduentu arcae dei, id est aduentu corporeo, destituram cetera in mare, hoc est in dampnationem saeculi huius et consortium, defluente.
dried up, all flowed away into the sea, while the ark of the Lord with the priests was set in the middle! By this meaning it is understood that part of the people, at the coming of the ark of God, that is, at the bodily coming, will stand back from the course of its sins and of its death, while the rest flows down into the sea, that is, into the condemnation and fellowship of this world.
Josh 3:16 (allusion, high confidence) · Josh 3:17 (allusion, high confidence)
Notes and citation
Summary: The halted and flowing waters signify those who stop their sins at Christ's coming and those swept into the world's condemnation.
- Allusion: Josh 3:16–17.
Notes on the original text
- Digital text corrected (OCR slip): media tamen area domini → media tamen arca domini.
Cite (SBL): Hilary, Myst. 2.7.2 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-7-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-7-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 8
2.8.1CSEL 65:34
Sub hoc igitur Hiesu quae a Raab et in Raab gesta sunt, contuendum est. exploratores namque duo ad speculandam
Under this Joshua, then, we must consider what was done by Rahab and in Rahab. For two spies, to spy out
Josh 2:1 (allusion, high confidence)
Notes and citation
Summary: The story of Rahab is introduced.
- The sentence continues in 2.8.2.
Cite (SBL): Hilary, Myst. 2.8.1 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-8-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.8.2CSEL 65:34
terram et in Hiericho ciuitatem ad meretricis huius domum deuerterunt. hos suscipit et occultat; rege ab ea deditionem eorum postulante reuersos esse mentitur. deinde ipsis domi conditis ait scire se, quod omnia urbis eius ipsis dominus tradiderit deumque eorum esse susum in caelo et in terra deorsum.
the land and, in Jericho, the city, turned aside to the house of this prostitute. She receives them and hides them; when the king demands that she hand them over, she lies that they have gone back. Then, with them hidden in the house, she says that she knows that the Lord has delivered everything of her city to them, and that their God is God in heaven above and on earth below.
Josh 2:1 (allusion, high confidence) · Josh 2:4 (allusion, high confidence) · Josh 2:9 (allusion, high confidence) · Josh 2:11 (allusion, high confidence)
Notes and citation
Summary: Rahab hides the spies and confesses their God.
- Allusions: Josh 2:1–11.
Cite (SBL): Hilary, Myst. 2.8.2 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-8-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.8.3CSEL 65:34
ut se atque omnem domum suam tempore capiendae urbis conseruent, precatur. exploratores pollicentur, quicquid intra domum eius repertum esset, incolume mansurum, sibi ipsum (reum) futurum, quisque domo esset egressus; esse autem signum pen-
She begs them to save her and her whole house when the city is taken. The spies promise that whatever was found within her house would remain unharmed, and that whoever went out of the house would be (guilty) for himself; and they fix as a sign a scarlet cord hanging
Josh 2:12 (allusion, high confidence) · Josh 2:18 (allusion, high confidence) · Josh 2:19 (allusion, high confidence)
Notes and citation
Summary: The spies promise to spare Rahab's house, marked by the scarlet cord.
- "Reum" is the editor's supplement; translated. Allusions: Josh 2:12–19. The sentence continues in 2.8.4.
Cite (SBL): Hilary, Myst. 2.8.3 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-8-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-8-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.8.4CSEL 65:34
dentis de fenestra restis coccineae constituunt remque omnem Hiesu nuntiant. ad urbem deinde acceditur. hanc sacerdotes cum arca domini sex diebus circumeunt, septimo autem die cum septies circumissent, tuba canente ciuitatis muri conciderunt et cunctis, qui in urbe erant, peremtis sola Raab ab Hiesu cum [cum] omni domo sua conseruatur.
from the window; and they report everything to Joshua. Then the city is approached. The priests with the ark of the Lord go round it for six days, and on the seventh day, when they had gone round seven times, as the trumpet sounded the walls of the city fell; and when all who were in the city had been killed, Rahab alone with her whole house is saved by Joshua.
Textual problem in this passage: see the notes.
Josh 2:21 (allusion, high confidence) · Josh 6:15 (allusion, high confidence) · Josh 6:20 (allusion, high confidence) · Josh 6:25 (allusion, high confidence)
Notes and citation
Summary: Jericho falls on the seventh day and Rahab's house is saved.
- The editor deletes a repeated "cum"; it is left out. Allusions: Josh 2:21–24; 6:3–25.
Cite (SBL): Hilary, Myst. 2.8.4 (CSEL 65:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-8-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-8-4) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 9
2.9.1CSEL 65:34–35
Hic ordo rerum magnis spiritaliter gerendorum sacramentis conexus est. duos ab Hiesu missos terrae exploratores meretrix domi suscepit: legem et prophetiam ad explorandam hominum fidem missam peccatrix ecclesia recepit, per quam confitetur deus et in caelo susum et in terra deorsum. post spiritalem eius generationem natiuitatem contestatam corpoream didicit enim in his: post hoc in terris uisus est et inter hominum conuersatus est.
This order of events is bound up with great mysteries to be carried out spiritually. The prostitute received in her house the two spies of the land sent by Joshua: the sinful church received the law and prophecy sent to spy out men's faith, through which God is confessed both in heaven above and on earth below. After his spiritual generation she learned the bodily birth to which they testified; for she learned in them: "After this he was seen on earth and lived among men."
Textual problem in this passage: see the notes.
Josh 2:11 (allusion, high confidence)
Notes and citation
Summary: Rahab receiving the spies signifies the church receiving the law and prophets, which confess God and foretell his incarnation.
- The clause before the quotation is corrupt in the manuscript; translated by sense.
- Quotation: Bar 3:38 (Hilary cites it as prophecy; Baruch is outside the 66 books).
Notes on the original text
- Digital text corrected (stray mark): conuersatus. est. → conuersatus est..
Extrabiblical texts: Bar 3:38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Hilary, Myst. 2.9.1 (CSEL 65:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-9-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-9-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.9.2CSEL 65:35
ab hisdem etiam signum salutis accepit in coccino, colore scilicet pro dignitate regio et pro corporatione sanguineo, quod utrumque in passione conuenit, cum et tali habitu dominus indutus est et sanguis ei fluxit e latere.
From them she also received a sign of salvation in the scarlet, a color royal in dignity and blood-red in bodily meaning, both of which agree in the passion, since the Lord was clothed in such a garment, and blood flowed from his side.
Matt 27:28 (allusion, high confidence) · John 19:34 (allusion, high confidence)
Notes and citation
Summary: The scarlet cord signifies Christ's royal robe and the blood of his passion.
- Allusions: Matt 27:28; John 19:34.
Topics: Christology
Cite (SBL): Hilary, Myst. 2.9.2 (CSEL 65:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-9-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-9-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.9.3CSEL 65:35
hoc coccinum et Manasses accepit in signo, hoc sanguine et consignatae in Aegypto domus tutae sunt et testamenti liber conspersus est et sanctificatus est populus. quisque autem de familia extra domum repertus esset, sibi reus est constitutus docens eos, qui extra ecclesiam fuissent, causam sibi mortis futuros.
This scarlet Manasseh also received as a sign; by this blood the houses marked in Egypt were safe, and the book of the covenant was sprinkled, and the people sanctified. And whoever of the household was found outside the house was made guilty for himself, teaching that those who were outside the church would be the cause of their own death.
Gen 38:28 (allusion, low confidence) · Exod 12:13 (allusion, high confidence) · Heb 9:19 (allusion, high confidence) · Exod 24:8 (allusion, high confidence) · Josh 2:19 (allusion, high confidence)
Notes and citation
Summary: The scarlet sign links to the Passover blood and the blood of the covenant; outside the house, as outside the church, is death.
- "Manasses" is probably a slip for Zerah, son of Judah, who received a scarlet thread at birth (Gen 38:28–30) (uncertain).
- Allusions: Exod 12:7, 13; Heb 9:19; Exod 24:8; Josh 2:19.
Cite (SBL): Hilary, Myst. 2.9.3 (CSEL 65:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-9-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-9-3) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 10
2.10.1CSEL 65:35
Hiericho autem in huius mundi speciem posita sex diebus circuitur, septimo ad uocem tubae concidit et domus Raab per Hiesum integra reseruatur.
Jericho, set as a figure of this world, is gone round for six days, falls on the seventh at the sound of the trumpet, and Rahab's house is preserved whole through Joshua.
Josh 6:20 (allusion, high confidence)
Notes and citation
Summary: Jericho prefigures the world, which will fall at the last trumpet while the church is saved.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 2.10.1 (CSEL 65:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-10-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-10-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
2.10.2CSEL 65:35
sex milium enim annorum in sex diebus tempus ostenditur, quo circa mundum est oberratum et quodam generationum circulo circumcursatum, eodem ipso mundo ad tubae uocem in tempore septimo millesimo resoluendo, sola ecclesia per exploratorum susceptionem, per dei in corpore confessionem, per signum coccini per Hiesum decretum, cum omni sua familia reseruanda.
For in the six days is shown the time of six thousand years, during which there has been wandering around the world and running round in a kind of circle of generations, this same world being dissolved at the sound of the trumpet in the seventh millennium; the church alone, by receiving the spies, by confessing God in the body, by the sign of the scarlet decreed through Jesus, to be preserved with all its household.
1 Cor 15:52 (allusion, medium confidence) · 1 Thess 4:16 (allusion, medium confidence)
Notes and citation
Summary: The six days signify six thousand years; the world will be dissolved in the seventh and the church preserved.
- Allusion: 1 Cor 15:52; 1 Thess 4:16.
Topics: Eschatology
Cite (SBL): Hilary, Myst. 2.10.2 (CSEL 65:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-10-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-10-2) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 11
2.11.1CSEL 65:35–36
Admonuimus frequenter eam lectioni diuinarum scripturarum diligentiam adhiberi oportere, quae sollicito examine et iudicio non inani posset discernere, quando rerum gestarum commemoratio uel simpliciter esset intellegenda uel typice, ne intemperanter atque imperite utroque abusi utrumque inutile audientibus redderemus, si aut simplicium cognitio inani praefigurationum assertione corrumperetur aut uirtus praefigurationum sub simplicium opinione ignoraretur, quamquam ita se diuinae scripturae sermo habeat, ut, ut nihil illic inane nihilque extra causam alicuius necessitatis, nihil non sub discrimine consectandae a nobis intellegentiae editum repperiatur.
We have often admonished that diligence must be applied to the reading of the divine Scriptures, a diligence that could discern, with careful examination and sound judgment, when the recalling of past deeds should be understood simply and when typologically; lest, using both immoderately and unskillfully, we should make both useless to hearers, if either the knowledge of simple things were corrupted by an empty assertion of prefigurations, or the power of prefigurations were unknown under the opinion of simple things; although the word of the divine Scriptures is such that nothing is found there empty, nothing without the cause of some necessity, nothing set down without the requirement that we pursue its understanding.
Notes and citation
Summary: Scripture must be read with discernment between literal and typological meaning, though nothing in it is empty.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 2.11.1 (CSEL 65:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-11-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-11-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).
Treatise 2, chapter 12
2.12.1CSEL 65:36
Namque dum creatio orbis refertur, deus cognoscitur in creando; dum Enoch translatus auditur posse effici; homo intellegitur aeternus; dum Loth perustis quinque ciuitatibus reseruaturus, curam deo esse innocentium discimus: dum contra edictum dei retro respiciens uxor eius in columnam salis demutatur, ad oboedientiam constitutionum dei exempli metu erudimur; dum peccata Amorreorum expectantur impleri, et misericordiam dei et iustitiam cognoscimus. cum et expectatione eius desinendi nobis a peccatis tempus prorogetur et in consummationem scelerum ultio dilata decernitur.
For when the creation of the world is related, God is known in creating; when we hear that Enoch was translated, it is understood that man can be made eternal; when Lot is to be preserved after the five cities were burned up, we learn that God cares for the innocent; when his wife, looking back against God's command, is changed into a pillar of salt, we are trained by the fear of the example to obey God's ordinances; when the sins of the Amorites are waited on to be completed, we know both God's mercy and his justice, since by his waiting the time for us to cease from sins is extended, and vengeance is decreed, deferred to the completion of crimes.
Gen 1:1 (allusion, medium confidence) · Gen 5:24 (allusion, high confidence) · Gen 19:16 (allusion, high confidence) · Gen 19:26 (allusion, high confidence) · Gen 15:16 (allusion, high confidence)
Notes and citation
Summary: Even the simple narratives of Scripture teach about God's power, care, and justice.
- Allusions: Gen 1; Gen 5:24; Gen 19:16, 26; Gen 15:16.
Topics: Scripture and canon
Cite (SBL): Hilary, Myst. 2.12.1 (CSEL 65:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-mysteriorum/1-24-1/#p-2-12-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-tractatus-mysteriorum-2-12-1) · Report an error
Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).