Divine Institutes 4.13.1–4.16.17
Latin text: CSEL 19 (Latin text: S. Brandt (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Divine 4, chapter 13
4.13.1CSEL 19:316
Summus igitur deus ac parens omnium cum religionem suam transferre uoluisset, doctorem iustitiae misit e caelo, ut nouis cultoribus nouam legem in eo uel per eum daret, non sicut ante fecerat per hominem, sed tamen nasci eum uoluit tamquam hominem, ut per omnia summo patri similis existeret.
So the supreme God and parent of all, when he wished to transfer his religion, sent a teacher of justice from heaven, so that in him or through him he might give a new law to new worshippers, not, as he had done before, through a man; and yet he willed him to be born as a man, so that in all things he might be like the supreme Father.
Notes and citation
Summary: God sent a teacher from heaven with a new law, born as man.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.1 (CSEL 19:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.2CSEL 19:316
ipse enim pater deus, origo et principium rerum, quoniam parentibus caret, ὰπάτωρ atque ὰμήτωρ a Trismegisto uerissime nominatur, quod ei nullo sit procreatus. idcirco etiam filium bis nasci oportuit, ut et ipse fieret ὰπάτωρ atque ὰμήτωρ.
For God the Father himself, the origin and beginning of things, since he has no parents, is most truly called by Trismegistus 'fatherless' and 'motherless', because he was begotten by no one. So it was fitting that the Son too should be born twice, so that he too might become fatherless and motherless.
Heb 7:3 (echo, low confidence)
Notes and citation
Summary: God is fatherless and motherless; the Son's two births made him so too.
- Hermetic fragment; ἀπάτωρ and ἀμήτωρ (cf. Heb 7:3 of Melchizedek).
Notes on the original text
- Digital text corrected (OCR: π for τ; stray hyphen): quo-niam → quoniam; ὰπάπωρ → ὰπάτωρ.
Extrabiblical texts: Corp. herm. fragment (Hermetic writings; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.2 (CSEL 19:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.3CSEL 19:316
in prima enim natiuitate spiritali ὰμήτωρ fuit, quia
For in his first, spiritual birth he was motherless, because
Notes and citation
Summary: In his first birth he had no mother.
- The sentence continues in 4.13.4.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.3 (CSEL 19:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.4CSEL 19:316–317
sine officio matris a solo deo patre generatus est, in secunda uero carnali ὰπάτωρ fuit, quoniam sine patris officio uirginali utero procreatus est, ut mediam inter deum hominemque substantiam gerens nostram hanc fragilem inbecillamque naturam quasi manu ad inmortalitatem posset educere.
he was begotten by God the Father alone without the office of a mother; but in the second, fleshly birth he was fatherless, since he was procreated in a virgin womb without the office of a father; so that, bearing a middle substance between God and man, he might lead this frail and weak nature of ours, as by the hand, to immortality.
Notes and citation
Summary: In his second birth he had no human father; as mediator he leads our nature to immortality.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.4 (CSEL 19:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.5CSEL 19:317
factus est et dei filius per spiritum et hominis per carnem, id est et deus et homo. dei uirtus in eo ex operibus quae fecit apparuit, fragilitas hominis ex passione quam pertulit: quam cur susceperit paulo post docebo.
He was made both Son of God through the spirit and son of man through the flesh, that is, both God and man. The power of God appeared in him from the works he did; the frailty of man from the passion he endured, why he underwent it I shall show shortly.
Notes and citation
Summary: He is both God and man: his works show divinity, his passion humanity.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.5 (CSEL 19:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.6CSEL 19:317
interim et deum fuisse et hominem ex utroque genere permixtum prophetis uaticinantibus discimus.
Meanwhile we learn from the prophets' predictions that he was both God and man, blended of both kinds.
Notes and citation
Summary: The prophets foretold that he would be both God and man.
- 'permixtum' ('blended') is Lactantius's word; translated as written.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.6 (CSEL 19:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.7CSEL 19:317–318
Esaias deum fuisse testatur his uerbis: fatigata est Aegyptus, et negotiatio Aethiopum et Sabain uiri alti ad te transgredientur et tui erunt serui et post te ambulabunt uincti conpedibus et adorabunt te et in te precabuntur: quoniam in te deus est, et non est deus alius praeter te. tu enim es deus, et nos nesciebamus, deus Israhel saluator. confundentur et reuerebuntur omnes qui aduersantur tibi, et cadent in confessionem. item propheta Hieremias sic ait:
Isaiah testifies that he was God in these words: 'Egypt has been wearied, and the merchandise of the Ethiopians and of the Sabaeans, men of stature, shall pass over to you and be your servants, and they shall walk after you bound in fetters, and shall worship you and pray to you: for God is in you, and there is no other God besides you. For you are God, and we did not know it, the God of Israel, the Saviour. All who oppose you shall be confounded and put to shame, and shall fall into confession.' Likewise the prophet Jeremiah says thus:
Isa 45:14 (quotation, high confidence) · Isa 45:15 (quotation, high confidence) · Isa 45:16 (quotation, high confidence)
Notes and citation
Summary: Isaiah addresses him as God.
- Isa 45:14–16 (Old Latin from the Greek).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.7 (CSEL 19:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.8CSEL 19:318
hic deus noster est et non deputabitur alius absque illo, qui inuenit omnem uiam prudentiae et dedit eam Iacob puero suo et Israhel dilecto sibi. post haec in terris uisus est et cum hominibus conuersatus est.
'This is our God, and no other shall be reckoned beside him, who found every way of prudence and gave it to Jacob his servant and to Israel his beloved. After this he was seen on earth and lived among men.'
Notes and citation
Summary: A text ascribed to Jeremiah says God was seen on earth among men.
- Baruch 3:35–37, which Lactantius, like other early writers, cites as Jeremiah.
Extrabiblical texts: Bar 3:35–37 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.8 (CSEL 19:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.9CSEL 19:318
item Dauid in psalmo XLEQI: thronus tuus, deus, in saecula saeculorum, uirga aequitatis uirga regni tui. dilexisti iustitiam, odio habuisti iniustitiam. propterea unxit te dominus deus tuus oleum exultationis. quo uerbo etiam nomen ostendit, siquidem, ut supra docui, ab unctione appellatus est Christus.
Likewise David in Psalm 44: 'Your throne, O God, is for ever and ever; the rod of equity is the rod of your kingdom. You have loved justice and hated injustice; therefore the Lord your God has anointed you with the oil of gladness.' With this word he also shows his name, since, as I showed above, he is called Christ from anointing.
Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 45 calls him God and anointed.
- Ps 45:6–7 (44:7–8 LXX); the digital text misprints the psalm number.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.9 (CSEL 19:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.10CSEL 19:318–319
deinde hominem fuisse eundem Hieremias docet dicens: et homo est et quis cognouit eum? item Esaias: et mittet eis dominus hominem, qui saluabit eos et iudicans sanabit eos. sed et Moyses in Numeris ita loquitur: orietur stella ex Iacob et exsurget homo ex Israhel.
Next, Jeremiah teaches that the same one was man, saying: 'He is also a man, and who has known him?' Likewise Isaiah: 'And the Lord will send them a man who will save them, and judging will heal them.' And Moses too speaks thus in Numbers: 'A star shall arise from Jacob, and a man shall rise up from Israel.'
Jer 17:9 (quotation, high confidence) · Isa 19:20 (quotation, high confidence) · Num 24:17 (quotation, high confidence)
Notes and citation
Summary: Jeremiah, Isaiah and Moses foretold that he would be man.
- Jer 17:9 (Greek text); Isa 19:20 (Greek text); Num 24:17 (Greek text).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.10 (CSEL 19:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.11CSEL 19:319–320
propterea Milesius Apollo consultus utrumne deus an homo fuerit, hoc modo respondit: θνητὸς ἔην κατὰ σάρκα σοϕὸς τερατώδεσιν ἕργοις, ἀλλ ύπὸ Χαλδαίοισι διϰασπολίαισιν ἀλώσας, γομϕωθεὶς σκολόπεσσι πιϰρὴν ἀνέπλησε τελευτήν.
For this reason the Milesian Apollo, when consulted whether he was God or man, replied thus: 'He was mortal according to the flesh, wise in portentous works; but, seized under Chaldaean judges, fixed with nails and stakes, he fulfilled a bitter end.'
Notes and citation
Summary: An oracle of Apollo called Christ mortal in the flesh, a wise wonder-worker who was crucified.
- An oracle of Apollo of Didyma (near Miletus), otherwise unknown; no extrabiblical entry exists for it. 'Chaldaean judges' apparently means Jewish judges.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.11 (CSEL 19:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.12CSEL 19:320
primo uersu uerum quidem dixit, sed argute consultorem fefellit sacramentum ueritatis penitus nescientem: uidetur enim negasse illum deum. sed cum fatetur secundum carnem fuisse mortalem, quod etiam nos praedicamus, consequens est ut secundum spiritum deus fuerit, quod nos adfirmamus.
In the first line he spoke the truth, but cunningly deceived the inquirer, who was wholly ignorant of the mystery of truth; for he seems to have denied that he was God. But since he confesses that he was mortal according to the flesh, which we too proclaim, it follows that according to the spirit he was God, which we affirm.
Notes and citation
Summary: 'Mortal according to the flesh' implies he was God according to the spirit.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.12 (CSEL 19:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.13CSEL 19:320
quid enim fuerat necesse carnis facere mentionem, cum satis esset dicere fuisse mortalem? sed ueritate pressus negare non potuit quemadmodum se res haberet, sicut illut, quod ait sapientem fuisse.
For what need was there to mention the flesh, when it was enough to say he was mortal? But, pressed by truth, he could not deny how the matter stood, just as he said that he was wise.
Notes and citation
Summary: Truth forced the oracle to speak of the flesh and call him wise.
Cite (SBL): Lactantius, Inst. 4.13.13 (CSEL 19:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.14CSEL 19:320
quid ad hoc, o Apollo, respondes? si sapiens fuit, ergo doctrina eius sapientia est nec ulla alia, et sapientes qui secuntur nec ulli alii. cur igitur uulgo pro stultis et uanis et ineptis habemur, qui sectamur magistrum etiam ipsorum deorum confessione sapientem?
What do you answer to this, Apollo? If he was wise, then his teaching is wisdom and nothing else is, and those who follow him are wise and none others. Why then are we commonly held foolish, empty, and absurd, who follow a teacher who is wise even by the confession of the gods themselves?
Notes and citation
Summary: If Christ was wise, his followers are wise, by the gods' own admission.
Cite (SBL): Lactantius, Inst. 4.13.14 (CSEL 19:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.15CSEL 19:320
nam quod ait portentifica illum opera fecisse, quo maxime diuinitatis fidem meruit, adsentiri nobis iam uidetur, cum dicit eadem quibus nos gloriamur.
For in saying that he did portentous works, by which above all he merited belief in his divinity, he now seems to agree with us, since he says the same things in which we glory.
Notes and citation
Summary: The oracle admits his miracles.
Cite (SBL): Lactantius, Inst. 4.13.15 (CSEL 19:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.16CSEL 19:320
sed colligit se tamen et ad daemoniacas fraudes redit. cum enim uerum necessitate dixisset, iam deorum ac sui proditor uidebatur, nisi quod ab eo ueritas expresserat, mendacio fallente (obs)curasset. ait ergo illum fecisse quidem opera miranda, uerum non diuina uirtute, sed magica.
But he pulls himself together and returns to demonic deceits. For having spoken the truth under compulsion, he would have seemed a betrayer of the gods and of himself unless he had ⟨ob⟩scured with a deceiving lie what truth had forced from him. So he says that he did indeed do wonderful works, but not by divine power but by magic.
Notes and citation
Summary: Apollo then claimed Christ's miracles were magic.
- 'ob-' is the editor's supplement.
Cite (SBL): Lactantius, Inst. 4.13.16 (CSEL 19:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.17CSEL 19:320–321
quid mirum, si hoc Apollo ueritatem ignorantibus persuasit, cum Iudaei quoque, cultores ut uidebantur summi dei, hoc idem putauerint, cum ante oculos eorum cottidie fierent illa miracula? nec tamen tantarum uirtutum contemplatione inpelli potuerunt ut deum crederent, quem uidebant.
What wonder if Apollo persuaded those ignorant of the truth of this, when the Jews too, worshippers, as it seemed, of the supreme God, thought the same, though those miracles were done daily before their eyes? Yet they could not be moved by the sight of such great mighty works to believe in the God whom they saw.
Matt 12:24 (echo, medium confidence)
Notes and citation
Summary: The Jews too, seeing his miracles, called them magic.
- Cf. Matt 12:24.
Cite (SBL): Lactantius, Inst. 4.13.17 (CSEL 19:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.18CSEL 19:321
propterea Dauid, quem praeter ceteros prophetas uel maxime legunt, in psalmo XXVII sic eos damnat: redde illis retributionem eorum, quoniam non intellexerunt in operibus domini. ex huius ipsius domo Christum generatuiri secundum carnem et ipse Dauid et alii prophetae adnuntiauerunt.
For this reason David, whom they read more than the other prophets, condemns them thus in Psalm 27: 'Give them their recompense, because they did not understand the works of the Lord.' That Christ would be born from his very house according to the flesh, both David himself and other prophets announced.
Ps 28:4 (27:4 LXX) (quotation, high confidence) · Ps 28:5 (27:5 LXX) (quotation, high confidence)
Notes and citation
Summary: David condemned those who did not understand the Lord's works; Christ was to be born of his house.
- Ps 28:4–5 (27:4–5 LXX).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.18 (CSEL 19:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.19CSEL 19:321
aput Esaiam ita scriptum est: et erit in illa die radix Iesse et qui exsurget principari in nationes: in eum gentes sperabunt et erit requies eius in honore.
In Isaiah it is written thus: 'And in that day there shall be the root of Jesse, and he who shall rise to rule over the nations; in him the nations shall hope, and his rest shall be in honour.'
Isa 11:10 (quotation, high confidence)
Notes and citation
Summary: Isaiah: the root of Jesse will rule the nations.
- Isa 11:10.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.19 (CSEL 19:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.20CSEL 19:321–322
et alio loco: exiet uirga de radice Iesse et flos de radice ascendet: et requiescet super eum spiritus dei, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis: inplebit illum spiritus timoris dei.
And in another place: 'A rod shall come forth from the root of Jesse, and a flower shall rise from the root; and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety; the spirit of the fear of God shall fill him.'
Isa 11:1 (quotation, high confidence) · Isa 11:2 (quotation, high confidence) · Isa 11:3 (quotation, medium confidence)
Notes and citation
Summary: Isaiah: a shoot from Jesse on whom the Spirit rests.
- Isa 11:1–3.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.20 (CSEL 19:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.21CSEL 19:322
Iesse autem fuit pater Dauid, ex cuius radice ascensurum esse florem praelocutus est, eum scilicet, de quo Sibylla dicit ἀνθήσει δ ἄνθος καθαρόν.
Jesse was the father of David, from whose root he foretold that a flower would rise, namely him of whom the Sibyl says: 'A pure flower shall bloom.'
Notes and citation
Summary: Jesse was David's father; the Sibyl too speaks of a pure flower.
- Sibylline Oracles 6.8.
Notes on the original text
- Digital text corrected (OCR): Ie-ssp → Iesse.
Extrabiblical texts: Sib. Or. 6.8 (Sibylline Oracles; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.21 (CSEL 19:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.22CSEL 19:322–323
item in Basilion libro secundo propheta Nathan missus est ad Dauid uolentem deo templum fabricare. et fuit uerbum domini ad Nathan dicens: uade et dic seruo meo Dauid: haec dicit dominus deus omnipotens: non tu aedificabis mihi domum ad inhabitandum, sed cum inpleti fuerint dies tui et dormieris cum patribus tuis, suscitabo semen tuum post te et parabo regnum eius.
Likewise in the second book of Kingdoms, the prophet Nathan was sent to David when he wished to build a temple for God. 'And the word of the Lord came to Nathan, saying: Go and say to my servant David, Thus says the Lord God Almighty: You shall not build me a house to dwell in; but when your days are fulfilled and you sleep with your fathers, I will raise up your seed after you and prepare his kingdom.
2 Sam 7:4 (quotation, high confidence) · 2 Sam 7:5 (quotation, high confidence) · 2 Sam 7:12 (quotation, high confidence)
Notes and citation
Summary: Nathan's oracle: God will raise up David's seed.
- 2 Sam 7:4–5, 12 (2 Kingdoms in the Greek Bible).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.22 (CSEL 19:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.23CSEL 19:323
hic aedificabit mihi domum in nomine meo et erigam thronum eius usque in saeculum, et ego ero ei in patre et ipse erit mihi in filio. et fidem consequetur domus eius, et regnum eius usque in saeculum.
He shall build me a house in my name, and I will set up his throne forever; and I will be to him as a father, and he shall be to me as a son. And his house shall be established, and his kingdom forever.'
2 Sam 7:13 (quotation, high confidence) · 2 Sam 7:14 (quotation, high confidence) · 2 Sam 7:16 (quotation, high confidence)
Notes and citation
Summary: David's son will build God's house and reign forever as God's son.
- 2 Sam 7:13–16.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.13.23 (CSEL 19:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.24CSEL 19:323–324
sed haec ut Iudaei non intellegerent, illa fuit causa, quod Solomon filius Dauid templum deo aedificauit et ciuitatem, quam de suo nomine Hierosolymam nuncupauit. itaque ad ipsum quae a propheta dicta sunt rettulerunt. Solomon autem ab ipso patre suo imperii regimen accepit.
The reason the Jews did not understand these things was that Solomon, the son of David, built a temple for God and a city which he named Jerusalem after himself. So they referred to him what was said by the prophet. But Solomon received the government of the kingdom from his father himself.
Notes and citation
Summary: The Jews applied the prophecy to Solomon.
- The derivation of Hierosolyma from Solomon is Lactantius's own.
Cite (SBL): Lactantius, Inst. 4.13.24 (CSEL 19:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.25CSEL 19:324
prophetae uero de eo loquebantur qui tum nasceretur, postquam Dauid cum patribus suis requieuisset. praeterea Solomonis imperium perpetuum non fuit: annis enim quadraginta regnauit.
But the prophets were speaking of one who would be born then, after David had rested with his fathers. Besides, Solomon's rule was not perpetual: he reigned forty years.
Notes and citation
Summary: Solomon does not fit: he began to reign in David's lifetime and not forever.
Cite (SBL): Lactantius, Inst. 4.13.25 (CSEL 19:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.26CSEL 19:324
deinde, quod numquam filius dei dictus est, sed filius Dauid, et domus quam aedificauit non est fidem consecuta sicut ecclesia, quae est uerum templum dei, quod non in parietibus est, sed in corde ac fide hominum qui credunt in eum ac uocantur fideles: illut uero Solomonium templum quia manu factum est, manu cecidit.
Next, he was never called the Son of God, but the son of David; and the house he built was not established as the church is, which is the true temple of God, which is not in walls but in the heart and faith of men who believe in him and are called faithful; but that temple of Solomon, because it was made by hand, fell by hand.
Notes and citation
Summary: The true temple is the church, built in believers' hearts; Solomon's temple fell.
Cite (SBL): Lactantius, Inst. 4.13.26 (CSEL 19:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.13.27CSEL 19:324
denique pater eius in psalmo CXXVI de operibus filii sui prophetauit hoc modo: si dominus non aedificauerit domum, in uanum laborauerunt qui illam aedificauerunt: si dominus non custodierit ciuitatem, in uacuum uigilauit qui eam custodiuit.
Finally, his father prophesied of the works of his son in Psalm 126 in this way: 'Unless the Lord builds the house, those who built it have laboured in vain; unless the Lord guards the city, he who guarded it has watched in vain.'
Ps 127:1 (126:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 127: unless the Lord builds the house, labour is vain.
- Ps 127:1 (126:1 LXX).
Cite (SBL): Lactantius, Inst. 4.13.27 (CSEL 19:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-13-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 14
4.14.1CSEL 19:324–325
Quibus ex rebus apparet prophetas omnes denuntiasse de Christo, fore aliquando ut ex genere Dauid corporaliter natus constitueret aeternum templum deo, quod appellatur ecclesia, et uniuersas gentes ad religionem ueram dei conuocaret.
From these things it is clear that all the prophets announced of Christ that at some time, born bodily of the race of David, he would establish an eternal temple for God, which is called the church, and would call all the nations to the true religion of God.
Notes and citation
Summary: The prophets foretold that Christ, of David's line, would found the church as God's eternal temple.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.1 (CSEL 19:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.2CSEL 19:325
haec est domus fidelis, hoc inmortale templum, in quo si quis non sacrificauerit, inmortalitatis praemium non habebit.
This is the faithful house, this the immortal temple, in which if anyone has not sacrificed, he will not have the reward of immortality.
Notes and citation
Summary: Only in the church is the reward of immortality.
Cite (SBL): Lactantius, Inst. 4.14.2 (CSEL 19:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.3CSEL 19:325
cuius templi et magni et aeterni quoniam Christus fabricator fuit, idem necesse est habeat in eo sacerdotium sempiternum, nec potest nisi per eum qui constituit ad templum et ad conspectum dei perueniri.
And since Christ was the builder of this great and eternal temple, he must also hold an everlasting priesthood in it; and no one can come to the temple and to the sight of God except through him who established it.
Notes and citation
Summary: Christ, builder of the temple, holds an everlasting priesthood; access to God is through him.
Notes on the original text
- Digital text corrected (OCR): cums templi → cuius templi.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.3 (CSEL 19:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.4CSEL 19:325
Dauid in psalmo CVIIII id ipsum docet dicens: ante luciferum genui te. iurauit dominus et non paenitebit eum: tu es sacerdos in aeternum.
David teaches this very thing in Psalm 109, saying: 'Before the morning star I begot you. The Lord has sworn and will not repent: you are a priest forever.'
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 110: a priest forever.
- Ps 110:3–4 (109:3–4 LXX).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.4 (CSEL 19:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.5CSEL 19:325
item in Basilion libro primo: et suscitabo mihi sacerdotem fidelem, qui omnia quae sunt in corde meo faciet, et aedificabo ei domum fidelem, et transibit in conspectu meo omnibus diebus.
Likewise in the first book of Kingdoms: 'And I will raise up for myself a faithful priest, who will do all that is in my heart, and I will build him a faithful house, and he shall pass before me all his days.'
1 Sam 2:35 (quotation, high confidence)
Notes and citation
Summary: 1 Samuel: God will raise a faithful priest.
- 1 Sam 2:35 (1 Kingdoms in the Greek Bible).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.5 (CSEL 19:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.6CSEL 19:325–326
quis autem futurus esset cui deus aeternum sacerdotium pollicebatur, Zacharias etiam nomine posito apertissime docuit. sic enim dixit: et ostendit mihi dominus Iesum sacerdotem magnum stantem ante faciem angeli domini, et diabolus stabat ad dexteram ipsius, ut contradiceret ei.
Who it would be to whom God promised an eternal priesthood, Zechariah taught most plainly, even setting down his name. For he said thus: 'And the Lord showed me Jesus the high priest standing before the face of the angel of the Lord, and the devil was standing at his right hand to oppose him.
Zech 3:1 (quotation, high confidence)
Notes and citation
Summary: Zechariah names the high priest Jesus.
- Zech 3:1. Joshua the high priest is Iesus in Greek and Latin.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.6 (CSEL 19:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.7CSEL 19:326
et dixit dominus ad diabolum: imperet dominus in te, qui elegit Hierusalem: et ecce titio eiectus ab igni. et Iesus erat indutus uestimenta sordida, et stabat ante faciem angeli. et respondit et dixit ad circumstantes ante faciem ipsius dicens:
And the Lord said to the devil: The Lord who chose Jerusalem rebuke you; and behold, a brand plucked from the fire. And Jesus was clothed in filthy garments and was standing before the face of the angel. And he answered and spoke to those standing before his face, saying:
Zech 3:2 (quotation, high confidence) · Zech 3:3 (quotation, high confidence) · Zech 3:4 (quotation, high confidence)
Notes and citation
Summary: Jesus the priest, a brand from the fire, in filthy garments.
- Zech 3:2–4.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.7 (CSEL 19:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.8CSEL 19:326
auferte uestimenta sordida ab eo et induite eum tunicam talarem et imponite cidarim mundam super caput ipsius. et cooperuerunt eum uestimenta et imposuerunt cidarim super caput eius. et angelus domini stabat et testificabatur ad Iesum dicens: haec dicit dominus omnipotens:
Take away the filthy garments from him and clothe him with a long robe and put a clean mitre on his head. And they clothed him with garments and put the mitre on his head. And the angel of the Lord stood and testified to Jesus, saying: Thus says the Lord Almighty:
Zech 3:5 (quotation, high confidence) · Zech 3:6 (quotation, high confidence)
Notes and citation
Summary: He is clothed in clean garments and a mitre.
- Zech 3:4–6.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.8 (CSEL 19:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.9CSEL 19:326–327
si in uiis meis ambulaueris et praecepta mea seruaueris, tu iudicabis domum meam, et dabo tibi qui conuersentur in medio horum circumstantium. audi itaque, Iesu sacerdos magne.
If you walk in my ways and keep my commandments, you shall judge my house, and I will give you those who walk among these who stand here. Hear, then, O Jesus, high priest.'
Zech 3:7 (quotation, high confidence) · Zech 3:8 (quotation, high confidence)
Notes and citation
Summary: If he keeps God's ways he will judge God's house.
- Zech 3:7–8.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.9 (CSEL 19:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.10CSEL 19:327
quis non igitur captos mentibus tum fuisse Iudaeos arbitretur, qui cum haec et legerent et audirent, nefandas manus deo suo intulerunt?
Who, then, would not think the Jews had been out of their minds, who, while both reading and hearing these things, laid wicked hands on their God?
Notes and citation
Summary: The Jews read these things yet laid hands on their God.
- Translated as written.
Cite (SBL): Lactantius, Inst. 4.14.10 (CSEL 19:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.11CSEL 19:327
atquin ab eo tempore quo Zacharias fuit usque ad annum quintum decimum imperii Tiberi Caesaris, quo Iesus fixus est, prope quingenti anni numerantur, siquidem Darii et Alexandri adoleuit aetate, qui fuerunt non multo post quam Tarquinius Superbus exactus est.
And yet from the time when Zechariah lived to the fifteenth year of the reign of Tiberius Caesar, in which Jesus was crucified, nearly five hundred years are counted, since he flourished in the time of Darius and Alexander, who lived not long after Tarquinius Superbus was expelled.
Notes and citation
Summary: About 500 years separate Zechariah from the crucifixion.
- 'Alexander' is presumably Alexander I of Macedon; the chronology is Lactantius's.
Cite (SBL): Lactantius, Inst. 4.14.11 (CSEL 19:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.12CSEL 19:327
sed illi rursus eodem modo falsi deceptique sunt putantes haec de Iesu esse dicta filio Naue, qui successor Moysi fuit, aut de sacerdote Iesu filio Iosedech: in quos nihil congruit eorum quae propheta narrauit.
But they were again deceived and misled in the same way, thinking these things were said of Jesus the son of Nun, who was the successor of Moses, or of the priest Jesus son of Josedech; to whom none of the things the prophet narrated fits.
Hag 1:1 (allusion, medium confidence)
Notes and citation
Summary: The prophecy cannot refer to Joshua son of Nun or Joshua son of Jozadak.
- Joshua son of Jozadak: Hag 1:1.
Cite (SBL): Lactantius, Inst. 4.14.12 (CSEL 19:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.13CSEL 19:327
non enim sorditati umquam illi fuerunt, cum alter eorum potentissimus princeps fuisset, alter sacerdos, aut perpessi sunt aliquid aduersi, ut tamquam titio eiectus ex igni putarentur, aut aliquando in conspectu dei et angelorum steterunt aut propheta de praeteritis loquebatur potius quam futuris.
For they were never in filthy garments, since one of them had been a most powerful prince and the other a priest; nor did they suffer any adversity so as to be thought a brand plucked from the fire; nor did they ever stand in the sight of God and the angels; nor was the prophet speaking of the past rather than the future.
Notes and citation
Summary: None of the prophecy's details fit either Joshua.
Cite (SBL): Lactantius, Inst. 4.14.13 (CSEL 19:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.14CSEL 19:327–328
locutus est igitur de Iesu filio dei, ut ostenderet eum primo in humilitate et carne uenturum. haec est enim uestis sordida, ut pararet templum deo et sicut titio igni ambureretur id est ab hominibus cruciamenta perferret et ad ultimum extingueretur. titionem enim uulgus appellat extractum foco torrem semiustum et extinctum.
He spoke, then, of Jesus the Son of God, to show that he would come first in humility and flesh. For this is the filthy garment, so that he might prepare a temple for God and, like a brand, be scorched by fire, that is, endure torments from men and at last be extinguished. For people call a brand a half-burnt, extinguished log drawn from the hearth.
Notes and citation
Summary: The filthy garment is his humble flesh; the brand signifies his sufferings and death.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.14 (CSEL 19:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.15CSEL 19:328
quomodo autem et cum quibus mandatis a deo mitteretur in terram, declarauit spiritus dei per prophetam docens futurum ut cum uoluntatem summi patris fideliter et constanter inplesset, acciperet iudicium atque imperium sempiternum.
How and with what commands he would be sent by God to earth the Spirit of God declared through the prophet, teaching that when he had faithfully and steadfastly fulfilled the will of the supreme Father, he would receive everlasting judgment and dominion.
Notes and citation
Summary: Having done the Father's will, he would receive everlasting dominion.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.15 (CSEL 19:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.16CSEL 19:328
si in uiis meis inquit ambulaueris et praecepta mea seruaueris, tu iudicabis domum meam. quae fuerint uiae dei et quae praecepta eius, nec ambiguum nec obscurum est.
'If you walk in my ways,' he says, 'and keep my commandments, you shall judge my house.' What the ways of God and his commandments were is neither ambiguous nor obscure.
Zech 3:7 (quotation, high confidence)
Notes and citation
Summary: God's ways and commandments are clear.
- Zech 3:7.
Cite (SBL): Lactantius, Inst. 4.14.16 (CSEL 19:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.17CSEL 19:328
deus enim cum uideret malitiam et falsorum deorum cultus per orbem terrae ita inualuisse, ut iam nomen eius ex hominum memoria fuisset paene sublatum — siquidem Iudaei quoque, quibus solis arcanum dei creditum fuerat, relicto deo uiuo ad colenda figmenta inretiti daemonum fraudibus aberrassent nec increpiti per prophetas reuerti ad deum uellent —, filium suum principem angelorum legauit ad homines, ut eos conuerteret ab inpiis et uanis cultibus ad cognoscendum et colendum deum uerum, item ut eorum mentes a stultitia ad sapientiam, ab iniquitate ad iustitiae opera traduceret.
For God, when he saw that wickedness and the worship of false gods had so prevailed throughout the world that his name had almost been removed from human memory (since even the Jews, to whom alone the secret of God had been entrusted, having abandoned the living God, had strayed, ensnared by the frauds of demons, to worshipping images, and when rebuked through the prophets would not return to God), sent his Son, the prince of the angels, as envoy to men, to turn them from impious and vain worship to knowing and worshipping the true God, and also to lead their minds from folly to wisdom and from iniquity to works of justice.
Notes and citation
Summary: When idolatry prevailed, God sent his Son, prince of angels, to turn people to the true God.
- 'prince of the angels' is Lactantius's expression; translated as written.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.17 (CSEL 19:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.18CSEL 19:328–329
hae sunt uiae dei in quibus eum ambulare praecepit, haec praecepta quae seruanda mandauit. ille uero exhibuit deo fidem: docuit enim quod unus deus sit eumque solum coli oportere, nec umquam se ipse deum dixit, quia non seruasset fidem, si missus ut deos tolleret et unum adsereret, induceret alium praeter unum.
These are the ways of God in which he commanded him to walk, these the commandments he ordered to be kept. And he showed faithfulness to God: for he taught that there is one God and that he alone must be worshipped; nor did he ever call himself God, because he would not have kept faith if, sent to take away the gods and assert the one, he had brought in another besides the one.
Notes and citation
Summary: Christ faithfully taught one God and did not proclaim himself a second god.
- The statement that Christ never called himself God is translated exactly as written; in context Lactantius means that Christ did not set himself up as a rival god beside the Father (cf. 4.29, where he explains the unity of Father and Son).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.18 (CSEL 19:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.19CSEL 19:329
hoc erat non de uno deo facere praeconium nec eius qui miserat, sed suum proprium negotium gerere ac se ab eo quem inlustratum uenerat separare.
This would have been to make proclamation not of the one God, nor of him who had sent him, but to pursue his own proper business and separate himself from him whom he had come to make known.
Notes and citation
Summary: He did not separate himself from the Father he came to reveal.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.19 (CSEL 19:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.14.20CSEL 19:329
propterea quia tam fidelis extitit, quia sibi nihil prorsus adsumpsit, ut mandata mittentis inpleret, et sacerdotis perpetui dignitatem et regis summi honorem et iudicis potestatem et dei nomen accepit.
Therefore, because he proved so faithful, because he claimed absolutely nothing for himself, so as to fulfil the commands of him who sent him, he received both the dignity of an everlasting priest and the honour of supreme king, the power of judge, and the name of God.
Phil 2:9 (echo, medium confidence)
Notes and citation
Summary: For his faithfulness he received priesthood, kingship, judgment, and the name of God.
- Cf. Phil 2:8–9.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.14.20 (CSEL 19:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-14-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 15
4.15.1CSEL 19:329
Quoniam de secunda natiuitate diximus, qua se hominibus in carne monstrauit, ueniamus ad opera illa miranda, quae cum essent caelestis indicia uirtutis, magum Iudaei putauerunt.
Since we have spoken of the second birth, in which he showed himself to men in the flesh, let us come to those wonderful works which, though they were signs of heavenly power, the Jews thought were those of a magician.
Notes and citation
Summary: He turns to Christ's miracles, which the Jews called magic.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.1 (CSEL 19:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.2CSEL 19:329
cum primum coepit adolescere, tinctus est ab Iohanne propheta in Iordane flumine, ut lauacro spiritali peccata non sua, quae utique non habebat, sed carnis quam gerebat aboleret, ut quemadmodum Iudaeos suscepta circumcisione, sic etiam gentes baptismo id est purifici roris perfusione saluaret.
When he first began to grow up, he was dipped by John the prophet in the river Jordan, so that by a spiritual washing he might abolish not his own sins, which he certainly did not have, but those of the flesh which he bore; so that, as he saved the Jews by the circumcision he had received, so he might save the gentiles also by baptism, that is, by the pouring of the purifying dew.
Matt 3:13 (allusion, high confidence)
Notes and citation
Summary: Christ was baptized by John, not for his own sins, but to save the gentiles by baptism.
- Matt 3:13–16.
Topics: Baptism, Christology
Cite (SBL): Lactantius, Inst. 4.15.2 (CSEL 19:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.3CSEL 19:329–330
tum uox audita de caelo est: filius meus es tu, ego hodie genui te. quae uox aput Dauid praedicta inuenitur. et descendit super eum spiritus dei formatus in specie columbae candidae.
Then a voice was heard from heaven: 'You are my Son; today I have begotten you.' This voice is found foretold in David. And the Spirit of God descended upon him, formed in the likeness of a white dove.
Ps 2:7 (quotation, high confidence) · Luke 3:22 (allusion, high confidence)
Notes and citation
Summary: At his baptism the heavenly voice and the dove came upon him.
- Ps 2:7; the wording of the voice follows Ps 2:7, as in some texts of Luke 3:22.
Topics: Christology, Baptism
Cite (SBL): Lactantius, Inst. 4.15.3 (CSEL 19:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.4CSEL 19:330
exinde maximas uirtutes coepit operari, non praestrigiis magicis, quae nihil ueri ac solidi ostentant, sed ui ac potestate caelesti: quae iam pridem prophetis nuntiantibus canebantur.
From then on he began to work very great mighty works, not by magical sleights of hand, which show nothing true and solid, but by heavenly force and power, which had long before been sung by the prophets announcing them.
Notes and citation
Summary: His miracles were by heavenly power, as the prophets foretold.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.4 (CSEL 19:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.5CSEL 19:330
quae opera tam multa sunt, ut unus liber ad conplectenda omnia satis non sit. enumerabo igitur illa breuiter atque generatim sine ulla personarum ac locorum designatione, ut ad exponendam passionis eius crucisque rationem possim peruenire, quo iam dudum festinat oratio.
These works are so many that one book would not be enough to include them all. I will list them briefly, then, and in general, without naming persons and places, so that I may reach the explanation of his passion and cross, toward which my discourse has long been hastening.
John 21:25 (echo, low confidence)
Notes and citation
Summary: He will list the miracles only briefly.
- Cf. John 21:25.
Cite (SBL): Lactantius, Inst. 4.15.5 (CSEL 19:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.6CSEL 19:330
uirtutes eius fuerunt quas Apollo portentificas appellauit, quod quacumque iter faciebat, aegros ac debiles et omni morborum genere laborantes uno uerbo unoque momento reddebat incolumes, adeo ut membris omnibus capti receptis repente uiribus roborati ipsi lectulos suos reportarent, in quibus fuerant paulo ante delati.
His mighty works were those which Apollo called portentous: wherever he journeyed, he restored the sick and the feeble and those suffering from every kind of disease to health with one word and in one moment, so that men disabled in all their limbs, suddenly strengthened with recovered powers, themselves carried back the pallets on which they had been brought a little before.
Mark 2:12 (allusion, medium confidence)
Notes and citation
Summary: He healed the sick and paralysed with a word.
- Cf. Mark 2:11–12.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.6 (CSEL 19:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.7CSEL 19:330
claudis uero ac pedum uitio adflictis non modo gradiendi, sed etiam currendi dabat facultatem. tum quorum caeca lumina in altissimis tenebris erant, eorum oculos in pristinum restituebat aspectum.
To the lame and those afflicted in their feet he gave the ability not only to walk but even to run. Then those whose eyes were in deepest darkness, he restored to their former sight.
Notes and citation
Summary: He healed the lame and the blind.
Cite (SBL): Lactantius, Inst. 4.15.7 (CSEL 19:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.8CSEL 19:330
mutorum quoque linguas in eloquium sermonemque soluebat item surdorum patefactis auribus insinuabat auditum, pollutos et aspersos maculis repurgabat.
He also loosed the tongues of the dumb into speech and discourse, likewise opened the ears of the deaf and gave them hearing, and cleansed the polluted and spotted.
Matt 11:5 (allusion, medium confidence)
Notes and citation
Summary: He healed the dumb, the deaf and lepers.
- Cf. Matt 11:5.
Cite (SBL): Lactantius, Inst. 4.15.8 (CSEL 19:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.9CSEL 19:330–331
et haec omnia non manibus aut aliqua medella, sed uerbo ac iussione faciebat, sicut etiam Sibylla praedixerat: πάντα λόγῳ πράσσων πᾶσάν τε νόσον θεραπεύων
And he did all these things not with his hands or with any remedy, but by word and command, as the Sibyl too had foretold: 'Doing all things by a word, and healing every disease.'
Notes and citation
Summary: He healed by his word, as the Sibyl foretold.
- Sibylline Oracles 8.272.
Extrabiblical texts: Sib. Or. 8.272 (Sibylline Oracles; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.9 (CSEL 19:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.10CSEL 19:331
nec utique mirum quod uerbo faceret mirabilia, cum ipse esset dei uerbum caelesti uirtute ac potestate subnixum.
Nor indeed is it strange that he did wonders by a word, since he himself was the Word of God, upheld by heavenly power and might.
Notes and citation
Summary: As the Word of God, he worked wonders by a word.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.10 (CSEL 19:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.11CSEL 19:331
nec satis fuit quod uires inbecillis redderet, quod debilibus integritatem, quod aegris et languentibus sanitatem, nisi etiam mortuos suscitaret uelut e somno solutos ad uitamque reuocaret.
Nor was it enough that he gave strength to the weak, soundness to the disabled, health to the sick and languishing, unless he also raised the dead, recalling them to life as if released from sleep.
Notes and citation
Summary: He also raised the dead.
Cite (SBL): Lactantius, Inst. 4.15.11 (CSEL 19:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.12CSEL 19:331
quae uidentes tunc Iudaei daemonica potentia fieri arguebant, cum omnia sic futura ut facta sunt arcanae illorum litterae continerent.
Seeing these things, the Jews of that time charged that they were done by demonic power, although their own secret writings contained that everything would happen just as it did.
Matt 12:24 (allusion, medium confidence)
Notes and citation
Summary: The Jews attributed his miracles to demons, though their Scriptures foretold them.
- Cf. Matt 12:24.
Cite (SBL): Lactantius, Inst. 4.15.12 (CSEL 19:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.13CSEL 19:331–332
legebant quippe cum aliorum prophetarum tum Esaiae uerba dicentis: confortamini, manus resolutae, et genua debilia, consolamini. qui estis pusilli animi, nolite timere, nolite metuere. deus noster iudicium retribuet, ipse ueniet et saluos faciet nos.
For they read the words of other prophets and of Isaiah, who says: 'Be strong, you slack hands and feeble knees; be comforted, you who are faint-hearted; do not fear, do not be afraid. Our God will repay judgment; he himself will come and save us.
Isa 35:3 (quotation, high confidence) · Isa 35:4 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold God's coming to save.
- Isa 35:3–4 (Old Latin from the Greek).
Cite (SBL): Lactantius, Inst. 4.15.13 (CSEL 19:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.14CSEL 19:332
tunc aperientur oculi caecorum et aures surdorum audient: tunc saliet clodus sicut ceruus et plana erit lingua mutorum, quia rupta est in deserto aqua et riuus in terra sitienti.
Then the eyes of the blind shall be opened and the ears of the deaf shall hear; then the lame shall leap like a deer, and the tongue of the dumb shall be clear, because water has broken out in the wilderness and a stream in the thirsty land.'
Isa 35:5 (quotation, high confidence) · Isa 35:6 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold healing of the blind, deaf, lame and dumb.
- Isa 35:5–6.
Notes on the original text
- Digital text corrected (OCR: n for u): cernus → ceruus.
Cite (SBL): Lactantius, Inst. 4.15.14 (CSEL 19:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.15CSEL 19:332
sed et Sibylla eadem cecinit his uersibus: νεκρῶν δὲ ἀνάστασις ἔσται καὶ χωλῶν δρόμος ὠκύτατος καὶ κωφὸς ἀκούσει καὶ τυφλοὶ βλέψουσι, λαλήσουσ᾽ οὐ λαλέοντες.
And the Sibyl too sang the same things in these verses: 'There shall be a resurrection of the dead, and the swiftest running of the lame, and the deaf shall hear, and the blind shall see, those who do not speak shall speak.'
Notes and citation
Summary: The Sibyl foretold the same healings.
- Sibylline Oracles 8.205–207 (fragment). A garbled second copy of the Greek lines in the digital text is removed.
Notes on the original text
- Digital text corrected (garbled duplicate of the Greek verses (a second, OCR-damaged copy)): νεϰρω̃ν 8 ὲπανάστασις eatat xat xwXoiv δρόμος ὼϰύτατος ϰαὶ ϰωϕός axoucet xat tuaXot βλέψουσι, λαλήσουσ OJ λαλέοντες. → .
Extrabiblical texts: Sib. Or. 8.205–207 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 4.15.15 (CSEL 19:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.16CSEL 19:332–333
ob has eius uirtutes et opera diuina cum magna illum multitudo sequeretur uel debilium uel aegrorum uel eorum qui curandos suos offerre cupiebant, ascendit in montem quendam desertum, ut ibi adoraret. ubi cum triduo moratus esset ac fame populus laboraret, uocauit discipulos suos quaerens quantos secum cibos gestarent. at illi quinque panes et duos pisces in para se habere dixerunt. adferri ea iussit ac multitudinem per quinquagenos distributam discumbere.
Because of these mighty works and divine deeds of his, when a great multitude followed him, of the disabled, the sick, or those who wished to bring their own to be healed, he went up into a certain desert mountain to pray there. When he had stayed there three days and the people were suffering from hunger, he called his disciples and asked how much food they had with them. They said they had five loaves and two fishes in their bag. He ordered these to be brought, and the multitude to sit down, divided into groups of fifty.
Luke 9:14 (allusion, high confidence) · Matt 14:17 (allusion, high confidence) · Matt 15:32 (allusion, medium confidence)
Notes and citation
Summary: In a desert place Christ had the crowd sit down; there were five loaves and two fishes.
- The feeding of the five thousand (Matt 14:15–21; Luke 9:12–17), with the three days of Matt 15:32. 'in para' is probably a slip for 'in pera' ('in their bag').
Notes on the original text
- Digital text corrected (stray period): moratus esset. ac → moratus esset ac.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.16 (CSEL 19:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.17CSEL 19:333
quod dum discipuli faciunt, frangebat ipse panem minutatim carnemque piscium comminuebat: et utraque in manibus eius augebantur. et cum adponere illa populo discipulis imperasset, saturata sunt quinque milia hominum et insuper duodecim cophini de residuis fragminibus inpleti. quid aut dici aut fieri potest mirabilius?
While the disciples were doing this, he himself broke the bread into small pieces and divided the flesh of the fishes, and both increased in his hands. And when he had commanded the disciples to set them before the people, five thousand men were filled, and besides that twelve baskets were filled with the fragments left over. What can be said or done more wonderful?
Matt 14:20 (allusion, high confidence)
Notes and citation
Summary: Five thousand were fed and twelve baskets were left.
- Matt 14:19–21.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.17 (CSEL 19:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.18CSEL 19:333–334
at id futurum Sibylla cecinerat olim, cuius uersus tales feruntur: ἐκ τ ἄρτων ἅμα πέντε καὶ ἰχθύος εἰναλίοιο ἀνδρῶν χιλιάδας ἐν ἐρήμῳ πέντε κορέσσει καὶ τὰ περισσεύοντα λαβὼν μετὰ κλάσματα πάντα, δώδεκα πληρώσει κοφίνους εἰς ἐλπίδα λαῶν.
Yet the Sibyl had long ago sung that this would happen; her verses are reported as follows: 'From five loaves together and a fish of the sea he will satisfy five thousand men in the wilderness; and taking up all the fragments that remain, he will fill twelve baskets for the hope of the peoples.'
Notes and citation
Summary: The Sibyl foretold the feeding of the five thousand.
- Sibylline Oracles 8.275–278. A garbled second copy of the Greek lines in the digital text is removed.
Notes on the original text
- Digital text corrected (garbled duplicate of the Greek verses (a second, OCR-damaged copy)): I* t aptwv άμα πέντε ϰαὶ ἰχθύος εἰναλίοιο ἀνδρω̃ν χιλιάδας ev wevte ϰορέσσει xai xa ρερισσεύοντα λαβὼν μετὰ ϰλάσματα πάντα δώδεϰα πληρώσει ϰοϕίνους et ὲλπίδα λαω̃ν. → .
Extrabiblical texts: Sib. Or. 8.275–278 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 4.15.18 (CSEL 19:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.19CSEL 19:334
quaero igitur quid hic potuerit ars magica moliri, cuius peritia nihil aliut quam ad circumscribendos oculos ualet.
I ask, then, what magic art could have contrived here, whose skill avails for nothing but deceiving the eyes?
Notes and citation
Summary: Magic only deceives the eyes; it could not do this.
Cite (SBL): Lactantius, Inst. 4.15.19 (CSEL 19:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.20CSEL 19:334
idem secessurus orandi gratia, sicut solebat, in montem praecepit discipulis, ut nauiculam sumerent seque praecederent. atque illi urguente iam uespera profecti contrario uento laborare coeperunt.
The same one, about to withdraw to a mountain to pray, as he was accustomed, ordered his disciples to take a boat and go ahead of him. And they, setting out as evening was pressing on, began to struggle against a contrary wind.
Matt 14:22 (allusion, high confidence)
Notes and citation
Summary: The disciples set out by boat against a contrary wind.
- Matt 14:22–24.
Cite (SBL): Lactantius, Inst. 4.15.20 (CSEL 19:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.21CSEL 19:334
cumque iam medium fretum tenerent, tum pedibus mare ingressus consecutus est eos tamquam in solido gradiens, non ut poetae Orionem mentiuntur in pelago incedentem, qui demersa corporis parte umero supereminet undas.
And when they were already in the middle of the sea, he entered the sea on foot and overtook them, walking as on solid ground; not as the poets falsely say of Orion, advancing through the deep, who, with part of his body submerged, rises above the waves with his shoulder.
Matt 14:25 (allusion, high confidence)
Notes and citation
Summary: Christ walked on the sea, unlike Orion in the poets.
- Matt 14:25. Orion: Virgil, Aen. 10.763–765.
Extrabiblical texts: Virgil, Aen. 10.763–765 (Virgil; allusion)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.21 (CSEL 19:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.22CSEL 19:334
et rursus cum obdormisset in naui ac uentus usque ad extremum periculum saeuire coepisset, excitatus e somno silere uentum protinus iussit et fluctus qui maximi ferebantur conquiescere: statimque sub uerbo eius tranquillitas insecuta est.
And again, when he had fallen asleep in the ship and the wind began to rage to the point of extreme danger, roused from sleep he at once ordered the wind to be silent and the waves, which were rolling very high, to be still; and immediately at his word calm followed.
Mark 4:39 (allusion, high confidence)
Notes and citation
Summary: He calmed the storm with a word.
- Mark 4:37–39.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.15.22 (CSEL 19:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.23CSEL 19:334
mentiuntur fortasse litterae sanctae docentes tantam fuisse in eo potestatem, ut imperio suo cogeret uentos obsequi, maria seruire, morbos cedere, inferos oboedire.
Perhaps the holy writings lie in teaching that there was such power in him that by his command he compelled the winds to obey, the seas to serve, diseases to yield, the underworld to submit.
Notes and citation
Summary: Scripture teaches his power over wind, sea, disease and death.
- Ironic.
Cite (SBL): Lactantius, Inst. 4.15.23 (CSEL 19:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.24CSEL 19:334–335
quid quod eadem Sibyllae carminibus suis ante docuerunt? quarum una, cuius supra fecimus mentionem, sic ait: τοὺς ἀνέμους παύσειε λόγῳ, στρώσει δὲ θάλασσαν μαινομένην ποσὶν εἰρήνης πίστει τε πατήσας.
What of the fact that the Sibyls taught the same things beforehand in their verses? One of them, whom we mentioned above, says thus: 'He will stop the winds with a word, and will calm the raging sea, treading it with feet of peace and in faith.'
Notes and citation
Summary: The Sibyl foretold his stilling of the winds and walking on the sea.
- Sibylline Oracles 8.273–274.
Notes on the original text
- Digital text corrected (stray period): ait.: → ait:.
Extrabiblical texts: Sib. Or. 8.273–274 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 4.15.24 (CSEL 19:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.25CSEL 19:335–336
et rursus alia, quae dicit: κύματα πεζεύσει, νόσον ἀνθρώπων ἀπολύσει, στήσει τεθνηῶτας, ἀπώσεται ἄλγεα πολλὰ, ἐκ δὲ μιῆς πήρης ἄρτου κόρος ἔσσεται ἀνδρῶν.
And again another, who says: 'He will walk on the waves, he will release men from disease, he will raise the dead, he will drive away many pains, and from one wallet of bread there shall be a fill for men.'
Notes and citation
Summary: Another Sibyl foretold his miracles.
- Sibylline Oracles 6.13–15.
Extrabiblical texts: Sib. Or. 6.13–15 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 4.15.25 (CSEL 19:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.26CSEL 19:336
his testimoniis quidam relicti solent eo confugere, ut aiant non esse illa carmina Sibyllina, sed a nostris ficta atque conposita.
Some, left without resource by these testimonies, usually take refuge in saying that these are not Sibylline verses, but were invented and composed by our people.
Notes and citation
Summary: Some claim the Sibylline verses are Christian forgeries.
Cite (SBL): Lactantius, Inst. 4.15.26 (CSEL 19:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.27CSEL 19:336
quod profecto non putabit qui Ciceronem Varronemque legerit aliosque ueteres, qui Erythraeam Sibyllam ceterasque commemorant, quarum ex libris ista exempla proferimus: qui auctores ante obierunt quam Christus secundum carnem nasceretur.
Surely no one will think this who has read Cicero and Varro and other ancients, who mention the Erythraean Sibyl and the others, from whose books we bring forward these examples; and those authors died before Christ was born according to the flesh.
Notes and citation
Summary: Cicero and Varro, who died before Christ, knew the Sibyls.
- The Christian Sibylline verses Lactantius quotes are in fact largely of Jewish and Christian origin; he believes them ancient.
Cite (SBL): Lactantius, Inst. 4.15.27 (CSEL 19:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.28CSEL 19:336
uerum non dubito quin illa carmina prioribus temporibus pro deliramentis habita sint, cum ea nemo intellegeret, denuntiabant enim monstruosa quaedam miracula, quorum nec ratio nec tempus nec auctor designabatur.
But I do not doubt that in earlier times those verses were held to be ravings, since no one understood them; for they announced certain monstrous wonders, of which neither the reason, nor the time, nor the author was indicated.
Notes and citation
Summary: The verses were once thought ravings because no one understood them.
Cite (SBL): Lactantius, Inst. 4.15.28 (CSEL 19:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-28).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.29CSEL 19:336–337
denique Erythraea fore ait ut diceretur insana et mendax. ait enim: φήσουσι Σιβλλην μαινομένην, ψευστείραν· ἐπὰν δὲ γένηται ἅπαντα, τηνίκα μου μνήμην ποιήσετε κοὐκέτι μ᾽ οὐδεὶς μαινομένην φήσειε, θεοῦ μεγάλοιο προφῆτιν.
Finally, the Erythraean Sibyl says it would come to pass that she would be called mad and a liar. For she says: 'They will call the Sibyl mad, a liar; but when all things come to pass, then you will remember me, and no one will any longer call me mad, but a prophetess of the great God.'
Notes and citation
Summary: The Sibyl predicted she would be called mad until her words came true.
- Sibylline Oracles 3.815–818.
Extrabiblical texts: Sib. Or. 3.815–818 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 4.15.29 (CSEL 19:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-29).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.30CSEL 19:337
iacuerunt igitur multis saeculis, postea uero animaduersa sunt quam natiuitas Christi et passio patefecit arcana, sicut etiam uoces prophetarum. quae cum per annos mille quingentos et eo amplius lectae fuissent a populo Iudaeorum, nec tamen intellectae (sunt) nisi postquam illas Christus et uerbo et operibus interpretatus est —
They lay neglected, then, for many ages, but were noticed after the birth and passion of Christ laid open their secrets, just as with the words of the prophets too. These, though they had been read by the Jewish people for fifteen hundred years and more, were ⟨still⟩ not understood until Christ interpreted them by word and deeds;
Notes and citation
Summary: The Sibyls and prophets were understood only after Christ fulfilled them.
- 'were' renders the editor's addition (sunt).
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.15.30 (CSEL 19:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-30).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.15.31CSEL 19:337
illum enim prophetae adnuntiauerant — nec ullo modo poterant quae illi loquebantur intellegi, nisi fuissent uniuersa conpleta.
for the prophets had announced him; nor could what they said be understood in any way unless all had been fulfilled.
Notes and citation
Summary: Prophecy is understood only when fulfilled.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 4.15.31 (CSEL 19:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-15-31).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 4, chapter 16
4.16.1CSEL 19:337
Venio nunc ad ipsam passionem, quae uelut obprobrium nobis obiectari solet, quod et hominem et ab hominibus insigni supplicio adfectum et cruciatum colamus, ut doceam eam ipsam passionem adeo cum magna et diuina ratione susceptam et in ea sola et uirtutem et ueritatem et sapientiam contineri.
I come now to the passion itself, which is often thrown at us as a reproach, that we worship a man, and one who was afflicted and tortured by men with a notorious punishment; so that I may show that that very passion was undertaken with great and divine purpose, and that in it alone are contained virtue, truth, and wisdom.
Notes and citation
Summary: He will show that Christ's passion, a reproach to pagans, contains virtue, truth and wisdom.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.1 (CSEL 19:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.2CSEL 19:337
neque enim si beatissimus in terra fuisset et per omnem uitam in summa felicitate regnasset, quisquam illum sapiens aut deum credidisset aut honore diuino dignum iudicasset: quod faciunt uerae diuinitatis expertes, qui caducas opes et fragilem potentiam et alieni beneficii bona non tantum suspiciunt, uerum etiam consecrant et scientes memoriae mortuorum deseruiunt fortunam iam extinctam colentes, quam ne uiuam quidem praesentemque sapientes colendam sibi umquam putauerunt.
For if he had been most fortunate on earth and had reigned in the highest prosperity all his life, no wise man would have believed him God or judged him worthy of divine honour; which is what those without true divinity do, who not only look up to perishable wealth, frail power, and goods that are the gift of others, but even consecrate them, and knowingly devote themselves to the memory of the dead, worshipping a fortune already extinct, which wise men never thought should be worshipped even while it was alive and present.
Notes and citation
Summary: Earthly success would not have shown him to be God; pagans deify worldly fortune.
Cite (SBL): Lactantius, Inst. 4.16.2 (CSEL 19:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.3CSEL 19:337–338
nec enim potest aliquid in rebus terrenis esse uenerabile caeloque dignum, sed sola est uirtus, sola iustitia quae potest uerum bonum et caeleste et perpetuum iudicari, quia nec datur cuiquam nec aufertur.
For nothing in earthly things can be venerable and worthy of heaven; virtue alone, justice alone, can be judged a true, heavenly, and everlasting good, because it is neither given to anyone nor taken away.
Notes and citation
Summary: Only virtue and justice are truly heavenly goods.
Cite (SBL): Lactantius, Inst. 4.16.3 (CSEL 19:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.4CSEL 19:338
qua uirtute ac iustitia quoniam Christus instructus uenit in terram, immo uero quoniam ipse uirtus et ipse iustitia est, descendit, ut eam doceret hominemque formaret. quo magisterio ac dei legatione perfunctus ob eam ipsam uirtutem, quam simul et docuit et fecit, ab omnibus gentibus et meruit et potuit deus credi.
Since Christ came to earth equipped with this virtue and justice, or rather, since he himself is virtue and himself justice, he came down to teach it and to form man. Having fulfilled this office of teacher and embassy from God, because of that very virtue which he both taught and practised, he both deserved and was able to be believed God by all nations.
Notes and citation
Summary: Christ, himself virtue and justice, taught and practised it and so is believed God by all nations.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.4 (CSEL 19:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.5CSEL 19:338
ergo cum magnus populus ad eum uel ob iustitiam quam docebat uel ob miracula quae faciebat subinde conflueret et praecepta eius audiret et a deo missum deique filium crederet, tum primores Iudaeorum ac sacerdotes et ira stimulati, quod ab eo tamquam peccatores increpabantur, et inuidia deprauati, quod confluente ad eum multitudine contemni se ac deseri uidebant, et, quod caput sceleris illorum fuit, stultitia et errore caecati et inmemores praeceptorum caelestium ac prophetarum coierunt aduersus eum inpiumque consilium de eo tollendo cruciandoque ceperunt: quod prophetae multo ante descripserant.
So when a great people kept flocking to him, either because of the justice he taught or the miracles he did, and heard his precepts and believed that he was sent from God and was the Son of God, then the leaders of the Jews and the priests, spurred by anger because he rebuked them as sinners, and depraved by envy because they saw themselves despised and deserted as the multitude flocked to him, and, what was the head of their crime, blinded by folly and error and forgetful of the heavenly precepts and the prophets, conspired against him and formed the impious plan of removing and torturing him; which the prophets had described long before.
Notes and citation
Summary: The Jewish leaders, angered and envious, plotted his death, as the prophets foretold.
- Translated as written.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.5 (CSEL 19:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.6CSEL 19:338–339
nam et Dauid in principio psalmorum suorum prouidens in spiritu quantum facinus admissuri essent, beatum esse ait qui non abierit in consilio inpiorum.
For David too, at the beginning of his psalms, foreseeing in the spirit how great a crime they would commit, says that blessed is he who has not walked in the counsel of the impious.
Ps 1:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 1 alludes to the counsel of the impious.
- Ps 1:1.
Cite (SBL): Lactantius, Inst. 4.16.6 (CSEL 19:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.7CSEL 19:339
et Solomon in libro sapientiae his uerbis usus est: circumueniamus iustum, quoniam insuauis est nobis et exprobrat nobis peccata legis. promittit scientiam dei se habere et filium dei se nominat. factus est nobis in traductionem cogitationum nostrarum, grauis est nobis etiam ad uidendum, quoniam dissimilis est aliis uita illius et mutatae sunt uiae illius.
And Solomon in the book of Wisdom used these words: 'Let us lie in wait for the just man, because he is unpleasant to us and reproaches us with sins against the law. He professes to have the knowledge of God and names himself the son of God. He has become to us a reproof of our thoughts; he is grievous to us even to behold, because his life is unlike others' and his ways are changed.
Notes and citation
Summary: Wisdom foretells the plot against the just man who calls himself God's son.
- Wis 2:12–15.
Extrabiblical texts: Wis 2:12–15 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.7 (CSEL 19:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.8CSEL 19:339
tamquam nugaces aestimati sumus ab eo, continet se a uiis nostris quasi ab inmunditiis et praefert nouissima iustorum et gloriatur patrem dominum. uideamus ergo si sermones illius ueri sunt, et temptemus quae euentura sunt illi.
We are esteemed by him as triflers; he keeps himself from our ways as from uncleanness, and he prefers the latter end of the just and boasts of God as his father. Let us see, then, whether his words are true, and let us test what will happen to him.
Notes and citation
Summary: They resolve to test whether he is truly God's son.
- Wis 2:16–17.
Extrabiblical texts: Wis 2:16–17 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Lactantius, Inst. 4.16.8 (CSEL 19:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.9CSEL 19:339–340
contumelia et tormenta interrogemus eum, et sciamus reuerentiam illius et probemus patientiam illius. morte turpissima condemnemus eum.
Let us examine him with insult and torment, and know his reverence and prove his patience. Let us condemn him to a most shameful death.
Notes and citation
Summary: They plan to torture and condemn him to a shameful death.
- Wis 2:19–20.
Extrabiblical texts: Wis 2:19–20 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Lactantius, Inst. 4.16.9 (CSEL 19:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.10CSEL 19:340
haec cogitauerunt, et errauerant: excaecauit enim illos stultitia ipsorum et nescierunt sacramenta dei. nonne ita descripsit nefarium illud consilium ab inpiis initum contra deum, ut plane interfuisse uideatur? atquin a Solomone qui haec cecinit usque ad id tempus quo gesta res est mille ac decem anni fuerunt.
These things they thought, and they went astray; for their own folly blinded them, and they did not know the mysteries of God.' Did he not so describe that wicked plan formed by the impious against God that he seems to have been present? And yet from Solomon, who sang these things, to the time when the deed was done, there were a thousand and ten years.
Notes and citation
Summary: Wisdom describes the plot as if present, a thousand years before.
- Wis 2:21–22. Lactantius, like many early writers, takes Solomon as the author of Wisdom.
Notes on the original text
- Digital text corrected (stray period): cogitauerunt., et → cogitauerunt, et.
Extrabiblical texts: Wis 2:21–22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Lactantius, Inst. 4.16.10 (CSEL 19:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.11CSEL 19:340–341
nihil nos adfingimus, nihil addimus: habebant haec qui fecerunt, legebant in quos haec dicta sunt. sed et nunc heredes nominis ac sceleris illorum et habent et damnationem suam prophetarum uoce praedictam cottidianis lectionibus personant nec aliquando in cor suum, quae pars est et ipsa damnationis, admittunt.
We invent nothing, we add nothing: those who did it had these writings; those against whom these things were said read them. And even now the heirs of their name and crime both have them and daily sound out in their readings their own condemnation foretold by the voice of the prophets, and never admit it into their heart, which is itself part of their condemnation.
Notes and citation
Summary: The Jews still read the prophecies of their own condemnation without heeding them.
- A polemical passage against the Jews, translated as written.
Cite (SBL): Lactantius, Inst. 4.16.11 (CSEL 19:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.12CSEL 19:341
increpiti ergo a Christo saepe Iudaei exprobrante illis peccata et iniustitiam et a populo paene deserti concitati sunt ad eum necandum: cuius rei audaciam dedit illis humilitas eius.
So the Jews, often rebuked by Christ as he reproached them for their sins and injustice, and almost deserted by the people, were stirred up to kill him; and his humility gave them the boldness for this.
Notes and citation
Summary: Rebuked and losing followers, the Jewish leaders were emboldened by his humility to kill him.
Cite (SBL): Lactantius, Inst. 4.16.12 (CSEL 19:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.13CSEL 19:341
nam cum legerent cum quanta uirtute et claritate filius dei uenturus esset e caelo, Iesum autem cernerent humilem sordidum informem, non credebant filium dei esse ignorantes duos eius aduentus a prophetis esse praedictos, primum in humilitate carnis obscurum, secundum in fortitudine maiestatis manifestum. de primo Dauid in psalmo LXXI sic ait:
For when they read with what power and glory the Son of God would come from heaven, but saw Jesus humble, lowly, and without beauty, they did not believe him to be the Son of God, not knowing that two comings of his had been foretold by the prophets: the first obscure in the humility of the flesh, the second manifest in the might of majesty. Of the first David speaks thus in Psalm 71:
Notes and citation
Summary: They expected glory and missed the humble first coming.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.13 (CSEL 19:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.14CSEL 19:341
descendet sicut pluuia in uellus, et orietur in diebus eius iustitia et abundantia pacis, donec extollatur luna. sicut enim pluuia si descendat in uellus, animaduerti non potest, quia strepitum non facit, ita Christum in terram sine cuiusquam suspicione uenturum esse dixit, ut iustitiam doceat et pacem. Esaias quoque ita tradidit:
'He shall come down like rain upon a fleece, and in his days justice shall rise and abundance of peace, until the moon is taken away.' For as rain, if it falls on a fleece, cannot be noticed, because it makes no noise, so he said that Christ would come to earth without anyone's suspecting it, to teach justice and peace. Isaiah too handed it down thus:
Ps 72:6 (71:6 LXX) (quotation, high confidence) · Ps 72:7 (71:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 72 speaks of his silent coming like rain on a fleece.
- Ps 72:6–7 (71:6–7 LXX).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.14 (CSEL 19:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.15CSEL 19:341–342
domine, quis credidit auditui nostro et bracchium dei cui reuelatum est? adnuntiauimus coram ipso sicut pueri et sicut radix in terra sitienti. non est figura eius neque claritas: et uidimus illum, et non habuit figuram neque decorem, sed figura eius sine honore et deficiens praeter ceteros homines. homo in plaga positus et sciens ferre inbecillitatem, quia auersus est et non est conputatus.
'Lord, who has believed our report, and to whom has the arm of God been revealed? We announced before him like children, and like a root in a thirsty land. He has no form nor glory; and we saw him, and he had no form nor beauty, but his form was without honour and failing beyond other men. A man set among blows and knowing how to bear weakness, because he was turned away and was not esteemed.
Isa 53:1 (quotation, high confidence) · Isa 53:2 (quotation, high confidence) · Isa 53:3 (quotation, high confidence)
Notes and citation
Summary: Isaiah's suffering servant, without form or beauty.
- Isa 53:1–3 (Old Latin from the Greek).
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.15 (CSEL 19:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.16CSEL 19:342
hic peccata nostra portat et pro nobis dolet, et nos putauimus ipsum esse in dolore et in plaga et in uexatione: ipse autem uulneratus est propter facinora nostra et infirmatus est propter peccata nostra. doctrina pacis nostrae super illum, liuore eius nos sanati sumus. omnes sicut oues errauimus, et deus tradidit illum pro peccatis nostris.
He bears our sins and grieves for us, and we thought him to be in pain and in blows and in affliction; but he was wounded for our crimes and weakened for our sins. The discipline of our peace was upon him; by his bruise we are healed. We all have gone astray like sheep, and God handed him over for our sins.'
Isa 53:4 (quotation, high confidence) · Isa 53:5 (quotation, high confidence) · Isa 53:6 (quotation, high confidence)
Notes and citation
Summary: The servant bore our sins; by his wounds we are healed.
- Isa 53:4–6.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.16 (CSEL 19:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
4.16.17CSEL 19:342–343
et Sibylla eodem modo: οἰκτρὸς ἄτιμος ἄμορφος, ἐν οἰκτροῖς ἐλπίδα δώσει. propter hanc humilitatem deum suum non adgnoscentes inierunt consilium detestandum, ut priuarent eum uita qui ut eos uiuificaret aduenerat.
And the Sibyl in the same way: 'Pitiable, dishonoured, unsightly, he will give hope to the pitiable.' Because of this humility, not recognizing their God, they formed a detestable plan to deprive of life him who had come to give them life.
Notes and citation
Summary: The Sibyl too foretold his humility; they plotted to kill the giver of life.
- Sibylline Oracles 8.257.
Extrabiblical texts: Sib. Or. 8.257 (Sibylline Oracles; quotation)
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.16.17 (CSEL 19:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-13-1/#p-4-16-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).