Book of the Promises and Predictions of God 1.24–1.34 (Book of the Promises and Predictions of God)

Quodvultdeus of Carthage

Book of the Promises and Predictions of God 1.24–1.34

Quodvultdeus of Carthage · Book of the Promises and Predictions of God · ca. 445-450 · Naples · 11 passages

Latin text: Migne, PL 51 (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 1

1.24PL 51:751

In ipsius Jacob claudicatione, non credituros omnes Judæos. Promissio facta et figurata. In Genesi credila et visa. 33. Ipsi quoque Jacob revertenti de Mesopotamia cum uxoribus, filiis, famulisque suis, angelus in via occurrit; qui cum eo sacratam luctam gerens, et angelus ab homine superari se passus esi, victorque a victo exegit benedictionem. Non te, inquit, dimittam nisi benedixeris me. Dixitque ei angelus: Quod tibi nomen est? At ille ait, Jacob. Jam, inquit, non vocaberfs Jacob, sed erit Israel nomen tuum, quia prævaluisti cum Deo. et cum hominibus potens eris. Tetigit- que angelus latitudinem femoris ejus claudusque effectus est Jacob per omnes dies (Genu. XXXII, 26 seqq.). Claudicatio ista, quæ ex femore ejus facta est, populum ipsum i Hebræum significat claudicantem: quibus ait Elias propheta: Quid claudicatis ambobus inguinibus? Si Deus est. ite post illum (III Reg. XVIII, 21). Et David dicit: Filii alieni inveteraverunt, et claudicaverunt a semitis suis (Ps. xvn, 46): quod recto itinere ex illo populo, viam Christum sequi non voluit, claudicans per errores variis semitis oberravit; quem Videns Deum (quod Israel appellatur) per gratiam Christianus populus apprehendit (Gen. m, 28).

That not all the Jews would believe, in the lameness of Jacob. A promise made and figured. Believed and seen in Genesis. As the same Jacob was returning from Mesopotamia with his wives, children, and servants, an angel met him on the way, who wrestled with him in a sacred struggle; and the angel let himself be overcome by the man, and the victor demanded a blessing from the vanquished. “I will not let you go,” he says, “unless you bless me.” And the angel said to him: “What is your name?” And he said: “Jacob.” “No longer,” he says, “shall you be called Jacob, but Israel shall be your name, because you have prevailed with God, and you shall be strong with men.” And the angel touched the broad part of his thigh, and Jacob was made lame all his days. This lameness, which came from his thigh, signifies the Hebrew people itself limping, to whom the prophet Elijah says: “Why do you limp on both hams? If he is God, go after him.” And David says: “Strange sons have grown old, and have limped away from their paths”: because that people would not follow Christ, the way, on a straight road, but, limping through errors, wandered on various paths; while the Christian people through grace has taken hold of God, seeing God, which is what “Israel” means.

Gen 32:24–32 (quotation, high confidence) · 1 Kgs 18:21 (quotation, high confidence) · Ps 18:45 (17:46 Vulg.) (quotation, high confidence) · John 14:6 (echo, low confidence)

Notes and citation

Summary: Jacob’s lameness after wrestling the angel signifies the Jewish people who limp from the straight way of Christ, while the Christian people, “seeing God,” takes hold of him.

The etymology of Israel as “one who sees God” is traditional. Ps 18:45 (Vulgate 17:46) and 1 Kgs 18:21 are quoted in Old Latin forms. Anti-Jewish typology: translated as written.

Notes on the original text

Digital text corrected (OCR slip): Hebracum signifirat → Hebræum significat.

Topics: The church and Israel

Cite (SBL): Quodvultdeus, Prom. 1.24 (PL 51:751; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-24

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.25PL 51:751–753

In filiis Jacob, et in Joseph, qui gessit figuram Christi. Promissio facta et figurata. In Genesi credita et visa. 34. Duodecim filios, quos duodecim patriarchas Scriptura testatur (Gen. XXXV), ex suis feminis suscepit Jacob. Non quod liberet sanctos viros plurimas habere mulieres, concupiscentiæ scilicet causa, sed quod gratia multiplicandæ prolis daret Deus licentiam, qui et unam permisit, et postea aliquando prohibuit. Nam cum iu lege dixerit: Maledictus homo qui non suscitaverit semen in Israel (Deuter. XXV, y), per Salomonem autem prophetam huic licentiæ terminum dedit. Tempus, ait, mittendi lapides, et tempus colligendi lapides. Tempus amplectendi, et tempus continendi ab amplexu (Eccle. III, 5). In his igitur duodecimi patriarchis Judas dictus est, ex quo Judæi, Joseph et Benjamin germani, ex patre Jacob et ex matre Rachel; quorum actio omnis Christum sonat, et Ecclesiam. Dictum est enim: Jacob diligebat Joseph (Gen. XXXVII, 3). Dicit et Deus de Filio: Hic est Filius meus dilectus, in quo bene complacui (Matth. III, 17). Fecit, inquit, Jacob Joseph tunicam variam (Gen. XXXVII, 5). Dicitur et huic nostro Joseph Christo: Adstitit regina a dextris tuis in vestitu deaurato, circumamicta varietate (Ps. XLIV, 10). Somnia- I vit Joseph somnium, narravitque fratribus suis. Pu- tabam nos, ait, ligare gremia in campo. Surrexit gremium meum et erectum est. Conversa autem gremia vestra adoraverunt gremium meum (Gen. XXXVII, 5). 35. Hoc in Christo futurum, idem a Jacob ostendit in benedictione quam a patre acceperat Judas, dicente: Adorabunt te filii patris tui (Gen. XLIX. 8). Hi enim dicunt: Venite, adoremus ei prosternamur ei (Ps. XCIV, 6), qui jam dicunt: Pater noster, qui es in cœlis (Matth. VI, 9). Et ipse in Evangelio: Cum exaltatus fuero a terra, traham omnia, ait, ad meipsum (Joann. XII, 3i). Rursum alia sacramenta videt in somnio, et hæc suis fratribus indicavit. Quasi sol, inquit, et luna et undecim stellæ adorabant me (Gen. XIIVII, 9). Dicitur et de nostro Joseph Christo Domino per prophetam: Laudate eum, sol et luna, laudate eum omnes stellæ et lumen (Ps. CXLVIII, 3); et, Cæli enarrant gloriam Dei (Ps. XVIII, 1); et Habacuc: Elevatus est, inquit, sol, et luna stetit in ordine suo (Habacuc. III, 1 I, sec. LXX). Luna ex decedentibus ac succedentibus mortalibus constans Ecclesia, posteaquam sol Christus exaltatus est, resurgens ordine integro; hæc stetit in fide, fulgentibus stellis ei qui numerat eas. Discipulis enim suis, quorum certus est numerus, ait: Luceant opera vestra (Matth. v, 16), sicut luminaria in mundo (Philip. II, 15).

Of the sons of Jacob, and of Joseph, who bore the figure of Christ. A promise made and figured. Believed and seen in Genesis. Jacob had from his women twelve sons, whom Scripture attests as the twelve patriarchs. Not that holy men were pleased to have many women, that is, out of desire, but because God gave permission for the sake of multiplying offspring, who both permitted one and later at some time forbade it. For though he said in the law, “Cursed is the man who does not raise up seed in Israel,” yet through the prophet Solomon he set a limit to this permission: “A time,” he says, “to cast away stones, and a time to gather stones; a time to embrace, and a time to refrain from embracing.” Among these twelve patriarchs was Judah, from whom come the Jews, and Joseph and Benjamin, full brothers, of their father Jacob and their mother Rachel, whose every deed speaks of Christ and the Church. For it is said: “Jacob loved Joseph.” And God says of the Son: “This is my beloved Son, in whom I am well pleased.” “Jacob,” it says, “made Joseph a coat of many colors.” And it is said to our Joseph, Christ: “The queen stood at your right hand in gilded clothing, surrounded with variety.” Joseph dreamed a dream and told it to his brothers. “I thought,” he says, “that we were binding sheaves in the field. My sheaf rose and stood upright; and your sheaves turned and bowed down to my sheaf.” That this would be in Christ, Jacob likewise showed in the blessing which Judah received from his father, when he said: “The sons of your father shall bow down to you.” For these say, “Come, let us worship and fall down before him,” who now say, “Our Father, who are in heaven.” And he himself in the Gospel says: “When I am lifted up from the earth, I will draw all things to myself.” Again he sees other sacraments in a dream and told them to his brothers: “As it were the sun and the moon and eleven stars,” he says, “were bowing down to me.” And of our Joseph, Christ the Lord, it is said through the prophet: “Praise him, sun and moon; praise him, all stars and light”; and, “The heavens tell the glory of God”; and Habakkuk: “The sun was lifted up,” he says, “and the moon stood in her order.” The moon is the Church, made up of mortals departing and succeeding, which, after the sun, Christ, was lifted up, rises again in unbroken order; she stood in faith, with the stars shining for him who numbers them. For he says to his disciples, whose number is fixed: “Let your works shine,” as lights in the world.

Gen 35:22–26 (allusion, high confidence) · Deut 25:5–10 (allusion, low confidence) · Eccl 3:5 (quotation, high confidence) · Gen 37:3 (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · Ps 45:9 (44:10 Vulg.) (quotation, high confidence) · Gen 37:5–7 (quotation, high confidence) · Gen 49:8 (quotation, high confidence) · Ps 95:6 (94:6 Vulg.) (quotation, high confidence) · Matt 6:9 (quotation, high confidence) · John 12:32 (quotation, high confidence) · Gen 37:9 (quotation, high confidence) · Ps 148:3 (quotation, high confidence) · Ps 19:1 (18:2 Vulg.) (quotation, high confidence) · Hab 3:11 (quotation, high confidence) · Ps 147:4 (146:4 Vulg.) (echo, low confidence) · Matt 5:16 (quotation, high confidence) · Phil 2:15 (quotation, high confidence)

Notes and citation

Summary: Jacob’s twelve sons and especially Joseph, beloved, clothed in a coat of many colors, and honored by his brothers’ sheaves and by sun, moon, and stars in his dreams, figure Christ and the Church.

The remarks on the patriarchs’ several wives are the author’s: plural marriage permitted for the sake of offspring, later forbidden (with Eccl 3:5). The law cited (“Cursed is the man who does not raise up seed in Israel”) is not a verbatim text of Deut 25:5–10, which Migne cites. Hab 3:11 is quoted according to the Septuagint.

Notes on the original text

Digital text corrected (OCR slip; stray number removed): Non quod 1 liberet → Non quod liberet; sea quod → sed quod; Tempus, ait, millendi → Tempus, ait, mittendi; dicenle → dicente; Cum exaltatus (uero → Cum exaltatus fuero; laudate cum omnes → laudate eum omnes; Elevatus esl → Elevatus est; mortatibus → mortalibus.

Topics: Marriage, Christology

Cite (SBL): Quodvultdeus, Prom. 1.25 (PL 51:751–753; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-25

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.26PL 51:753

ln codem, qui ut Christus Dominus missus est ad visitandas oves. e Præfigurata promissio. In Genesi credita et visa. 56. Mittitur Joseph a patre ad visitandos fratres suos et oves (Genes. XXXVII, 13). Dicit et noster Joseph Christus Dominus, Non sum missus nisi ad oves quæ periere domus Israel (Matth. XV, 24). Dictum est: Oderunt Joseph fratres ejus, propter somnia ejus (Gen. XXXVII. II). Clamat et hic noster Joseph Christus de Judæis fratribus: Quoniam odio habuerunt me gratis (Ps. xxiv, 19; Joan. XV, 25). Viso Joseph, fratres ejus dixere: Ecce somniator ille venit: venite, occidamus illum, et videamus quæ erunt somnia ipsius (Gen. XXXVII, 19). Et apud Salomonem de nostro Joseph impios dixisse refertur: Venite, occidamus I justum, quoniam insuavis est nobis (Sap. II. 12). Et sequitur: Promittit scientiam Dei se habere, et filium Dei se nominat. Videamus si sermones illius veri sunt, et tentemus e an succedant quæ ventura sunt illi (Ibid. 13 et seq.). Hæc quoque in Evangelio ipse confirmat de filio qui ad cultores vineæ missus est, quomodo dixerint: Hic est hæres: venite occidamus illum, et nostra erit hæreditas (Matth. III, 38). Accipientes Joseph fratres ejus, exspoliaverunt illum tunicam illam variam, et misere illum in lacum (Gen. XXIVII, 23, 24). Hoc et noster Joseph de sua passione per prophetam dicit: Projecere me, inquit, in lacum exteriorem, in tenebris et in umbra mortis (Ps. LXXXVII, 7). 37. Tunicam vero exspoliatam desuper contextam Evangelica auctoritas narrat (Matth. XXVII, 35): quam etiam milites dividere noluerunt (Joan. XIX, 24), unitatem Ecclesiae firmantes, a cujus sorte excluduntur hæretici: quoniam sorte provenit ut eam unus, id est, unitas possideret. Accipientes, inquit, hædum de capris fratres Joseph, inquinaverunt tunicam ejus sanguine (Gen. XXXVII. 31), quam patri sub falsa testatione proferunt, quod bestia nequam comedisset illum. Tria illa genera sacrificiorum, quæ Abraham obtulit mutato ordine, omne suum tempus observat. Pro Isaac, aries; pro Joseph, haedus ex capris: pro filio perdito redeunte ad patrem (Luc. xv, 23), i ex juvenco vitulus saginatus occiditur. Venite, inquit unus ex fratribus, venumdemus Joseph, et non occidamus illum. Hoc et Judæi de Christo, quem venditum tradiderunt Pilato ad necem, dixerunt- Nobis non licet interficere quemquam (Joan. XVIII, 31). Et vendiderunt Joseph fratres ejus Ismaelitis negoti:'toribus euntibus in Ægyptum viginti aureis (Gen. XXXVII. 28). Venditum autem nostrum Joseph Christum, Zac.arias et Jeremias prophetæ testantur. Dederunt, inquit, pretium appreciati triginta aureos (Zach. II, 12). Quod eliam Judam a Judæis accepisse Evangelia narrant (Matth. XXVII, 9; XXVI, 15; Marc. XIV, 11; Luc. XIII, 5): ea ratione, qua distractus Christus a Judæis transiret ad gentes. Judas enim simul cum pretio et vitam perdidit: Judæi et pretium et Christum quem comparaverant, amiserunt: gen tes vero lucrum gratae possidendo possessae sunt.

Of the same, who like Christ the Lord was sent to visit the sheep. A promise prefigured. Believed and seen in Genesis. Joseph is sent by his father to visit his brothers and the sheep. And our Joseph, Christ the Lord, says: “I was sent only to the lost sheep of the house of Israel.” It was said: “His brothers hated Joseph because of his dreams.” And our Joseph, Christ, cries out about his brothers the Jews: “For they hated me without cause.” When they saw Joseph, his brothers said: “Here comes that dreamer: come, let us kill him, and we shall see what will become of his dreams.” And in Solomon the impious are reported to have said of our Joseph: “Come, let us kill the just man, for he is unpleasant to us.” And it continues: “He professes to have knowledge of God, and calls himself a son of God. Let us see if his words are true, and test whether what is to come to him will happen.” He himself confirms this in the Gospel about the son who was sent to the tenants of the vineyard, how they said: “This is the heir; come, let us kill him, and the inheritance will be ours.” Joseph’s brothers took him, stripped him of that coat of many colors, and threw him into the pit. Our Joseph too says this of his passion through the prophet: “They threw me,” he says, “into the outer pit, in darkness and in the shadow of death.” The Gospel’s authority relates that the tunic stripped from him was woven from the top, which even the soldiers would not divide, confirming the unity of the Church, from whose lot heretics are excluded; for it came by lot that one, that is, unity, should possess it. “Joseph’s brothers,” it says, “taking a kid from the goats, stained his coat with blood,” which they bring to their father with the false testimony that an evil beast had devoured him. Those three kinds of sacrifices which Abraham offered keep, in changed order, each its own time: for Isaac, a ram; for Joseph, a kid from the goats; for the lost son returning to his father, the fatted calf from the herd is killed. “Come,” says one of the brothers, “let us sell Joseph, and not kill him.” This the Jews too said about Christ, whom they handed over, sold, to Pilate for death: “It is not lawful for us to kill anyone.” And Joseph’s brothers sold him to Ishmaelite merchants going to Egypt for twenty pieces of gold. That our Joseph, Christ, was sold, the prophets Zechariah and Jeremiah testify. “They gave,” he says, “the price of him who was priced, thirty pieces of gold.” The Gospels relate that Judas received this from the Jews, so that Christ, sold off by the Jews, might pass to the nations. For Judas lost his life together with the price; the Jews lost both the price and Christ whom they had bought; but the nations, by possessing the gain of grace, have been possessed.

Gen 37:13–14 (allusion, high confidence) · Matt 15:24 (quotation, high confidence) · Gen 37:8 (quotation, high confidence) · Ps 35:19 (34:19 Vulg.) (quotation, high confidence) · John 15:25 (quotation, high confidence) · Gen 37:19–20 (quotation, high confidence) · Matt 21:38 (quotation, high confidence) · Gen 37:23–24 (quotation, high confidence) · Ps 88:6 (87:7 Vulg.) (quotation, high confidence) · John 19:23–24 (allusion, high confidence) · Gen 37:31–33 (allusion, high confidence) · Gen 22:13 (allusion, high confidence) · Luke 15:23 (allusion, high confidence) · Gen 37:27 (quotation, high confidence) · John 18:31 (quotation, high confidence) · Gen 37:28 (quotation, high confidence) · Zech 11:12–13 (quotation, high confidence) · Matt 27:9 (allusion, high confidence) · Matt 26:15 (allusion, high confidence) · Matt 27:5 (allusion, medium confidence)

Notes and citation

Summary: Joseph sent to his brothers, hated, stripped of his coat, thrown into a pit, and sold figures Christ sent to Israel, rejected, stripped of the seamless tunic, and sold for thirty pieces.

Wis 2:12–13 is attributed to Solomon. The sale price is given as gold, following the Old Latin; Zech 11:12–13 is cited by Migne as Zech 2:12. Anti-Jewish typology: translated as written.

Notes on the original text

Digital text corrected (OCR slip; stray number removed): fratres SHOS → fratres suos; scicuntiam → scientiam; de lilin qui → de filio qui; Nobi. non licet → Nobis non licet; pretium 1 appreciati → pretium appreciati.

Extrabiblical texts: Wis 2:12-16 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Christology, Heresy, Passion and death of Christ

Cite (SBL): Quodvultdeus, Prom. 1.26 (PL 51:753; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-26

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-quodvultdeus-promissionibus-1-26) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.27PL 51:753–755

In eodem quo castitas patiendo muneratur. Promissio facta et figurata, qua afflictus non deseritur Joseph. In Gcnesi credita et visa. 38. Ismaelitæ vendiderunt Joseph in Ægypto cuidam præposito o cocorum Pharaonis (Gen. XXXVII, 36). Nec hoc quidem vacat, quod dictum est, Præposito cocorum. Coco enim illa rubra vestis passionis Christi signatur, qua posterior populus Christianus, ut sæpe dictum est, primatum auferat populo qui semper vendere, nec novit Christum gratia comparare. Fuit dictum: Dominus est cum Joseph (Gen. xxxix, 2); et noster dicit: Non sum solus, quia mecum est qui misit me Pater (Joan. VIII, 16). Immisit uxor domini ejus oculos in Joseph; et ait illi: Dormi mecum (Gen. XXXIX, 7). Cumque ille resisteret, gratiam quam apud suum dominum invenerat narrans, ei. sancto timore Dei, quo plenus erat, metuens oftendere, aliud opportunum tempus mulier auscultans, attraxit illum a vestimentis, dicens: Veni, dormi mecum (Ibid. 12). At ille relinquens vestimenta sua in manibus ejus, fugit et exiit foras. Cumque ejus dominus, suus maritus, advenisset ( notum quid furens femina possit), mentita est iniquitas sibi, falsa pro veris adfirmat, violentiam se dicit perpessam fuisse quam fecerat. O impudica mulier! Ardet amans, Vulnus alit venis, et cæco carpitur igni; amat, et persequitur; concupiscit, et sævit. Et quia ei ad stuprum non consentit, trucidandum eum statuit, quæritque perire quem diligit. Hanc impudicam mulierem Ægyptiam impiæ idololatriæ merito comparaverim. Immisit. enim et hæc oculos in Josephum nostrum; vidit speciosum forma præ filiis liominum (Ps. XLIV,3), eumque ad illicitum consensum a vestimentis suis attraxit. 39. Quæ sunt vestimenta nostri Joseph Christi, nisi sancti martyres de quibus per Isaiam prophetam suo corpori Ecclesiae dicit: Vivo ego, dicit Dominus, quia omnibus illis vestieris (Isai. XLIX, 18); et in Canticis canticorum: Quam rubicunda sunt tibi vestimenta (Cant. v, 10)? Et Jacob benedictione prophetica: Lavabit, inquit, in vino stotam suam, et vestem suam in sanguine uvæ (Gen. XLIX, 11). Cum igitur attrahumur Christiani, ut sacrifficantes idolis in auittia forulcentur, quid aliud quam in suis vestimentis Christus attrahitur? Teneantur Christiani, dicit impia, impudicaque doctrina; aut consentiant, aut eis carceres, exsilia, gladii, ignes, bestiæ cæteraque Supplicia præparentur. In his noster Joseph Christus a vestimentis attrahitur. Cum vero suis dicit, Nolite timere eos qui corpus occidunt (Matth. x, 29); eique resspondent, Propter te morte afficimur tota die (Ps. XLIII, 22; Rom. VIII, 36), reliquit vestimenta sua In manibus ejus. Quod vero dictum est, Fugit et exiit foras, relinquens vestimenta sua (Gen. XXXXIX, 12), animam liberatam ostendit, quæ clamat per David: Anima nostra sicut passer erepta est de laqueo venantium (Ps. CXXIII, 7).

Of the same, in whom chastity is rewarded through suffering. A promise made and figured, by which Joseph in affliction is not forsaken. Believed and seen in Genesis. The Ishmaelites sold Joseph in Egypt to a certain chief of Pharaoh’s cooks. Not even this is idle, that it is said “to the chief of the cooks.” For by the cook is signified that red garment of Christ’s passion, by which the later people, the Christian, as has often been said, takes the birthright from the people that always knew how to sell Christ and not how to buy him by grace. It was said: “The Lord was with Joseph”; and ours says: “I am not alone, for the Father who sent me is with me.” His master’s wife cast her eyes on Joseph and said to him: “Lie with me.” And when he resisted, telling of the favor he had found with his master, and fearing, out of the holy fear of God with which he was full, to offend, the woman watched for another suitable time and pulled him by his garments, saying: “Come, lie with me.” But he, leaving his garments in her hands, fled and went outside. And when her husband, his master, had come (it is known what a raging woman can do), iniquity lied to itself: she affirms falsehood for truth, and says she suffered the violence she had done. O shameless woman! “She burns, loving, feeds the wound in her veins, and is consumed by a hidden fire”: she loves, and persecutes; she desires, and rages. And because he does not consent to the sexual sin, she resolved that he must be killed, and seeks the ruin of the one she loves. This shameless Egyptian woman I would rightly compare to impious idolatry. For she too cast her eyes on our Joseph; she saw him fairer in form than the sons of men, and pulled him by his garments toward an unlawful consent. What are the garments of our Joseph, Christ, but the holy martyrs, of whom he says through the prophet Isaiah to his body, the Church: “As I live, says the Lord, you shall be clothed with them all”; and in the Song of Songs: “How red are your garments!” And Jacob in his prophetic blessing: “He will wash,” he says, “his robe in wine, and his garment in the blood of the grape.” When, then, Christians are dragged to be put on the rack for sacrificing to idols, what else is it but Christ being dragged by his garments? “Let the Christians be seized,” says the impious and shameless teaching; “either let them consent, or let prisons, exile, swords, fires, beasts, and other punishments be prepared for them.” In these our Joseph, Christ, is dragged by his garments. But when he says to his own, “Do not fear those who kill the body,” and they answer him, “For your sake we are put to death all day long,” he left his garments in her hands. And what is said, “He fled and went outside, leaving his garments,” shows the soul set free, which cries out through David: “Our soul has been rescued like a sparrow from the snare of the fowlers.”

Gen 37:36 (quotation, high confidence) · Gen 39:2 (quotation, high confidence) · John 8:16 (quotation, high confidence) · Gen 39:7–18 (quotation, high confidence) · Ps 45:2 (44:3 Vulg.) (quotation, high confidence) · Isa 49:18 (quotation, high confidence) · Song 5:10 (quotation, medium confidence) · Gen 49:11 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Ps 44:22 (43:22 Vulg.) (quotation, high confidence) · Rom 8:36 (quotation, high confidence) · Ps 124:7 (123:7 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Joseph, resisting Potiphar’s wife and leaving his garment in her hands, figures Christ whose garments are the martyrs, dragged by idolatry and persecution but freed in their souls.

The lines “She burns, loving, feeds the wound in her veins, and is consumed by a hidden fire” adapt Virgil, Aeneid 4.2 and 4.101. The author compares Potiphar’s wife to idolatry: translated as written. The meaning of “in auittia forulcentur” is uncertain; it is taken as “to be put on the rack (in eculeo).”

Notes on the original text

Digital text corrected (OCR slip; stray mark): dictum Post. Præposito → dictum est, Præposito; fngit et exiit → fugit et exiit; notum quid fwens femina possit → notum quid furens femina possit; perpessam ' fuisse → perpessam fuisse; 0 impudica mulier I Ardet → O impudica mulier! Ardet; cæco carpitur ignl → cæco carpitur igni; stuprurn → stuprum; statuti, quæritque perire quein → statuit, quæritque perire quem; Dbminus, quia omnibus illis vestieris → Dominus, quia omnibus illis vestieris; proplietica → prophetica; vestem suum ih sanguine → vestem suam in sanguine; etsilia, gladii, ignes, bestinæ → exsilia, gladii, ignes, bestiæ; atirahitur → attrahitur; Quod vena dictum est → Quod vero dictum est; ani. marn liberatam ostendK → animam liberatam ostendit.

Extrabiblical texts: Virgil, Aen. 4.2 (Virgil; quotation)

Topics: Martyrdom, Persecution, Ethics, Idolatry, Sexual morality

Cite (SBL): Quodvultdeus, Prom. 1.27 (PL 51:753–755; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-27

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.28PL 51:755

In eodem Joseph, e qua Christi passio figuratur. Promissib in Genesi credita ct visa. Promissa Chiisti Passio per figuras. 40. traditur Joseph in carcerem (Gen. xxxix, 20). Noster Joseph Christus, ut Isaias dicit, inter iniquos deputatus est (Isa. LIII, 12). Inter sontes insontem Dei sapientia dum gubernat, quæ descendit cum illo, ut scriptum est, in foveam, in vinculis non dereliquit illum (Sap. x, 13). Exclamat hic noster Joseph Christus: Factus sum sicut sine adjutorio, inter mortuos liber (Ps. LXXXVII, 5). Quod vero sequitur, gratiam, qua plenus erat, invenisse apud præpositum carceris, universasque claves, totamque custodiam traditam fuisse manibus Joseph (Gen. XXXIX, 21), illud intelligendum fuit, ut cui cœlum in sole, stellis, ac luna, et in manipulis terra, inferna quoque carceris subderentur: ut nostro Joseph Christo omne genu flectatur, cælestium, terrestrium, et infernorum (Phil. II, 10). Neque illud a sacramento Dominicae Passionis esse æstimo alienum, quod duo Pharaonis spadones, cum eo in illa passione detrusi sunt (Gen. XL, 3): ut trium crucifixorum quodam modo numerus suppleretur (Ibid., 21,22). E quibus noster Joseph Christus revelando mysteria, unum puniret per debitum supplicium, alterum per indebitam gratiam liberaret. Hæ sacræ actiones tunc in rebus actæ sunt figuratis, ut nobis revelanda omnia servarentur.

Of the same Joseph, in whom Christ’s passion is figured. A promise believed and seen in Genesis. Christ’s passion promised through figures. Joseph is handed over to prison. Our Joseph, Christ, as Isaiah says, was counted among the wicked. While the wisdom of God guides the innocent among the guilty, it went down with him, as it is written, into the pit, and did not abandon him in chains. Here our Joseph, Christ, cries out: “I have become like one without help, free among the dead.” And what follows, that he found favor, of which he was full, with the keeper of the prison, and that all the keys and the whole custody were handed over into Joseph’s hands, was to be understood thus: that to him to whom heaven was subjected in the sun, stars, and moon, and the earth in the sheaves, the underworld of the prison too was subjected, so that to our Joseph, Christ, every knee should bow, of things in heaven, on earth, and under the earth. Nor do I think it foreign to the sacrament of the Lord’s passion that two of Pharaoh’s eunuchs were thrust down with him in that suffering, so that in a way the number of the three crucified might be filled; of whom our Joseph, Christ, by revealing mysteries, punished one with a deserved penalty and freed the other by undeserved grace. These sacred acts were performed then in figured events, so that all things might be kept to be revealed to us.

Gen 39:20–23 (allusion, high confidence) · Isa 53:12 (quotation, high confidence) · Ps 88:4–5 (87:5-Ps Vulg.) (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Gen 40:1–22 (allusion, high confidence) · Luke 23:32–43 (allusion, high confidence)

Notes and citation

Summary: Joseph imprisoned with the two eunuchs, one condemned and one freed, figures Christ counted among the wicked and crucified between two thieves.

Notes on the original text

Digital text corrected (OCR slip): inter mortuos tiber → inter mortuos liber; F quibus noster Joseph Christus revelando mysteria, unum puuiret → E quibus noster Joseph Christus revelando mysteria, unum puniret; Hæ sacrat actiones → Hæ sacræ actiones.

Extrabiblical texts: Wis 10:13-14 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Christology, Passion and death of Christ

Cite (SBL): Quodvultdeus, Prom. 1.28 (PL 51:755; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-28

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.29PL 51:755

In eodem Jeseph Christi resurrectio est figurata. Promissio in Genesi credita et visa. e Promissa resurrectio figurata. 41. Post duos annos dierum, tertio incipiente, de carcere educitur Joseph (Gen. XLI. 1). Et noster Jo- seph Christus Dominus die tertio a mortuis resur. rexit. Praesentatur Pharaoni: mundo resurrectio declaratur. Exponit Joseph Pharaoni somnia, ac fu turæ famis arcendæ gratia, ex abundantia annorum septem, per sapientem virum condi debere frumenta, et impleri horrea salubri consilio instruit. Et noster Joseph Christus Dominus mundo per septenarium numerum currenti in finem tale consilium dedit. Nisi enim, ait, granum tritici cadens in terram mortuum fuerit, ipsum solum manet: si autem mortuum fuerit, multum fructum affert (Joan. XII, 24). Quia qui seminant in lacrymis, in gaudio metent (Ps. CXXV, 5). Data est Joseph a Pharaone in tota.Egypto potestas. Et noster Joseph Christus Dominus post resurtectionem dicit: Data est mihi omnis potestas in cælo et in terra (Matth. xxv!!!, 18). Misit Joseph suos per totam Ægyptum, et collegit frumentum multum quasi arenam maris (Gen. XLI, 47, 48, 49). Et noster Joseph Christus Dominus misit suos per mundum, dicens: Ite, baptizate gentes in nomine Patris, et Filii, et Spi- I ritus sancti (Matth. XXVIII, 19). Et collectus est credentium numerus sine numero, quasi arena maris. Constituit Joseph horrea per universam Ægyptum; et per totum mundum Christus Dominus consecravit ecclesias, de quo Joannes dicit: Frumenta recondit in horreo (Luc. III, 17). Aperuit Joseph horrea tempore famis, et ministrabat populis (Gen. XLI, 56). Hoc et de nostro dictum est: Oculi Domini super justos. Et sequitur: Ut eruat a morte animas eorum. et pascat eos in fame (Ps. XXXIII, 46). Famem vero animæ Amos propheta ostendit: Dabo eis, ait Dominus, famem. non panis et aquæ, sed famem audiendi Verbum Dei (Amos VIII, 11). Et in Evangelio ipse Dominus: Quia abundavit iniquitas, refrigescet charitas multorum (Matth. XXIV, 12). In hac fame positis, noster Joseph Christus Dominus ex horreis suis nobis divinam sui corporis annonam administrat, quam gustantes videmus quam suavis est Dominus (Ps. XXXIII, 9). Dictum est quod acquisierit Joseph Pharaoni totam Agyptum (Gen. XLVII, 20). Et de nostro dicitur: Deus erat in Christo mundum reconcilians sibi (II Cur. v, 19).

Christ’s resurrection figured in the same Joseph. A promise believed and seen in Genesis. The resurrection promised in figure. After two full years, as the third began, Joseph is brought out of prison. And our Joseph, Christ the Lord, rose from the dead on the third day. He is presented to Pharaoh: the resurrection is declared to the world. Joseph explains Pharaoh’s dreams, and instructs him with sound counsel that, to ward off the coming famine, grain should be stored from the abundance of seven years by a wise man, and the granaries filled. And our Joseph, Christ the Lord, gave the world, running toward its end through the number seven, such counsel. “Unless,” he says, “a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” For “those who sow in tears will reap in joy.” Joseph was given power in all Egypt by Pharaoh. And our Joseph, Christ the Lord, says after the resurrection: “All power has been given me in heaven and on earth.” Joseph sent his men through all Egypt and gathered grain as abundant as the sand of the sea. And our Joseph, Christ the Lord, sent his own through the world, saying: “Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit.” And a numberless number of believers was gathered, like the sand of the sea. Joseph set up granaries through all Egypt; and through the whole world Christ the Lord consecrated churches, of whom John says: “He stores the wheat in the granary.” Joseph opened the granaries in the time of famine and supplied the peoples. This too is said of ours: “The eyes of the Lord are on the just.” And it continues: “to rescue their souls from death and feed them in famine.” The famine of the soul the prophet Amos shows: “I will give them, says the Lord, a famine, not of bread and water, but a famine of hearing the word of God.” And in the Gospel the Lord himself: “Because iniquity has abounded, the love of many will grow cold.” To us placed in this famine our Joseph, Christ the Lord, supplies from his granaries the divine provision of his body, and tasting it we see how sweet the Lord is. It was said that Joseph acquired all Egypt for Pharaoh. And of ours it is said: “God was in Christ, reconciling the world to himself.”

Gen 41:1 (allusion, high confidence) · Gen 41:14–36 (allusion, high confidence) · John 12:24 (quotation, high confidence) · Ps 126:5 (125:5 Vulg.) (quotation, high confidence) · Gen 41:41 (allusion, high confidence) · Matt 28:18 (quotation, high confidence) · Gen 41:47–49 (allusion, high confidence) · Matt 28:19 (quotation, high confidence) · Luke 3:17 (quotation, high confidence) · Gen 41:56 (allusion, high confidence) · Ps 33:18–19 (32:18-Ps Vulg.) (quotation, high confidence) · Amos 8:11 (quotation, high confidence) · Matt 24:12 (quotation, high confidence) · Ps 34:8 (33:9 Vulg.) (quotation, high confidence) · Gen 47:20 (allusion, high confidence) · 2 Cor 5:19 (quotation, high confidence)

Notes and citation

Summary: Joseph’s release on the third year, his rule over Egypt, and his granaries that fed the famine figure Christ’s resurrection, his universal authority, the churches, and the food of his body.

The “divine provision of his body” refers to the Eucharist. John the Baptist’s saying is cited from Luke 3:17 (cf. Matt 3:12).

Notes on the original text

Digital text corrected (OCR slip; OCR slip in Migne's reference): terlic incipiente → tertio incipiente; Pharnoni: mundo resurrectio deciaratur. Exponit Joseph Phtraoni → Pharaoni: mundo resurrectio declaratur. Exponit Joseph Pharaoni; (Joan. an, 24) → (Joan. XII, 24); qua'i arenam → quasi arenam; quasi:Irena maris → quasi arena maris; recobdit → recondit.

Topics: Christology, Eucharist, Baptism, Resurrection and ascension of Christ

Cite (SBL): Quodvultdeus, Prom. 1.29 (PL 51:755; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-29

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.30PL 51:755–757

In eodem, qui, ut Christus Dominus, suos dilexit inimicos. Promissio in Genesi credit. et visa. Promissa i sublimitas eis qui benefecerunt inimicis. 42. Venerunt in Ægyptum fame compulsi fratres Joseph; ab eo quem vendiderant, sub pretio comparare frumenta (Gen. XLII, 5). Venerunt ad nostrum Joseph Christum Dominum, qui eum crucifixerunt, ut ejus refecti cibario, famem qua e orum animæ vexabantur auferrent. Adorant illi; adorant isti. Videns Joseph fratres suos, agnovit eos, ipsi vero non cognoverunt illum (Ibid., 8). Hoc et in nostro impletum est, quod sui fratres non cognoverunt iilum: Si enim i eum cognovissent, numquam Dominum gloriæ crucifixissent (t Cor. II, 8). Alienatus est Joseph a fratribus suis, eisque per interpretem dixit: Exploratores estis, considerare vestigia hujus terræ venistis (Gen. XLII, 2). Hoc et noster Joseph Christus Dominus per interpretem Petrum ait persecutoribus: Vos sanctum et justum negastis, el principem vitæ æternæ interemistis (Act. III, 14 et 15). Pœnitenl fratres Joseph ex his quæ gesserunt. Dicitur his: Pænitemini (Ibid., 19). Dicunt illi: In peccato sumus de fratre nostro (Gen. XLII, 21); et Ruben illis: Numquid non dixi vobis, nolite vexare puerum? et non me audistis. Ecce sanguis ejus exquiritur (Ibid., 22). Et Jud:ei qui Pilato dixerant, Sanguis ejus super nos, et super filios nostros (Matth. XXVII. 25); dicunt apostolis: Quid faciemus, viri fratres, monstrate nobis (Act. II; 37). Ut exploratores non esse crederentur fratres Joseph, duodecim a se filios unius patris esse testantur, unum non esse. cum ipse esset cui ista narrabant, alium minorem apud patrem esse confirmant. Audiens Joseph germani sui factam mentionem, ejus desiderio inardescens: In hoc, inquit, probabo exploratores vos non esse, si frater vester junior venerit vobiscum. Accipiensque Simeonem ab eis, vinxit coram ipsis, tradiditque in custodiam (Gen. XLII, 15 seqq.). Si nostrum Benjamin juniorem fratrem, quem requirit Joseph noster Christus, advertas, ipse est ille Paulus ex Saulo, ex tribu. ut ipse dicit, Benjamin (Philipp. III, 5; Act. XIII, 21), qui se asserit minimum apostolorum (I Cor. xv, 9). Simeonem ligatum, tribus vinculis negatio- nis quem timor ligavit, et amor solvit, possemus accipere Petrum. Sed melius per ipsum ligari et solvi peccata cognoscimus, cui dictum est: Quæcumque ligaveris super terram, ligata erunt et in cælo; et quæ solveris super terram, soluta erunt et in cælo (Matth. XVI, 19).

Of the same, who like Christ the Lord loved his enemies. A promise believed and seen in Genesis. Exaltation promised to those who have done good to enemies. Joseph’s brothers, driven by famine, came into Egypt to buy grain for a price from the one they had sold. Those who crucified our Joseph, Christ the Lord, came to him, so that, refreshed by his food, they might take away the hunger by which their souls were tormented. Those bow down; these bow down. Seeing his brothers, Joseph recognized them, but they did not recognize him. This too was fulfilled in ours, that his brothers did not recognize him: “For if they had known him, they would never have crucified the Lord of glory.” Joseph made himself strange to his brothers and said to them through an interpreter: “You are spies; you have come to look at the tracks of this land.” This our Joseph, Christ the Lord, too says through the interpreter Peter to his persecutors: “You denied the holy and just one, and killed the prince of eternal life.” Joseph’s brothers repent of what they had done. To these it is said: “Repent.” Those say: “We are in sin concerning our brother”; and Reuben says to them: “Did I not tell you, Do not harm the boy? And you did not listen to me. Behold, his blood is required.” And the Jews who had said to Pilate, “His blood be on us and on our children,” say to the apostles: “What shall we do, brothers? Show us.” So as not to be thought spies, Joseph’s brothers testify that they are twelve sons of one father, that one is no more, though he was the very one to whom they were telling it, and that another, the youngest, is with their father. When Joseph heard mention of his full brother, burning with longing for him, he said: “By this I will prove that you are not spies, if your youngest brother comes with you.” And taking Simeon from them, he bound him before their eyes and handed him over to custody. If you consider our Benjamin, the youngest brother whom our Joseph, Christ, seeks, he is that Paul, from Saul, of the tribe, as he himself says, of Benjamin, who declares himself the least of the apostles. In Simeon bound we might take Peter, whom fear bound with three bonds of denial and love loosed. But we know better that sins are bound and loosed through him, to whom it was said: “Whatever you bind on earth shall be bound in heaven too; and whatever you loose on earth shall be loosed in heaven too.”

Gen 42:5–24 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · Acts 3:14–15 (quotation, high confidence) · Acts 3:19 (quotation, high confidence) · Matt 27:25 (quotation, high confidence) · Acts 2:37 (quotation, high confidence) · Phil 3:5 (allusion, high confidence) · Rom 11:1 (allusion, medium confidence) · 1 Cor 15:9 (allusion, high confidence) · Matt 16:19 (quotation, high confidence)

Notes and citation

Summary: Joseph’s brothers coming to buy grain from the brother they sold, his demand for Benjamin, and Simeon’s binding figure the Jews who crucified Christ coming to repent, Paul of Benjamin, and Peter’s power to bind and loose.

Notes on the original text

Digital text corrected (OCR slip): farne compulsi → fame compulsi; fratres sitos → fratres suos; nolire bexare → nolite vexare; monsirate nabis → monstrate nobis; non fsse crederentur → non esse crederentur; narraliant → narrabant; ferierit vobisvum → venerit vobiscum; tradiditqe → tradiditque; tratrem → fratrem; solkta erunt → soluta erunt.

Topics: Church office, Repentance, Rome and Peter

Cite (SBL): Quodvultdeus, Prom. 1.30 (PL 51:755–757; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-30

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.31PL 51:757

In eodem Joseph figuratæ gratiae, Promissio facta et figurata. In Genesi credita et visa. 13. Jussit Joseph fratrum suorum saccos impleri frumento, et reddi unicuique pretium quod attulerant (Gen. XLII, 25), ut gratia nostri Christi non esset ex operibus; alioqui gratia jam non esset gratia fRom. xi, 6). Secundo fratres Joseph cum Benjamin veniunt, ut promiserant (Gen. XLIII, 2); secundo ex Judæis tria millia veniunt ad Christum (Act. 11, 41), subsequente minimo apostolorum Paulo (I Cor. iv, 9). Vidit Joseph Benjamin fratrem suum ex una matre, et. lacrymatus est (Gen. XLIII, 29, 30): vidit Jesus Paulum sævientem in Ecclesiam matrem, et miseratus est. Idem enim Paulus tamquam abortivo sibi dicit apparuisse Jesum (I Cor. xv, 8). Benjamin autem eo exilio natus est, ut matrem præcipitaret in mortem: unde filius doloris dictus est (Gen. XXXV, 18). Dicit ct Benjamin Paulus noster: Non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei (I Cor. xv, 9). Dixit Joseph præposito domus suae de fratribus suis (Gen. XLIII. 16): Introduc istos in domum, mecum enim manducabunt panem; dicit et noster per prophetam fratribus suis: Venite, edite de meis panibus, et bibite vinum quod miscui vobis (Prov. ix, 5). Munera dedit Joseph fratribus suis: ei noster Joseph Christus dedit dona hominibus (Ps. LiVII, 19), cum Sanctum spiritum dedit discipulis suis. Benjamin autem minori fratri ampliora Joseph dedit, quam fratribus munera (Gen. XLV, 22). Hoc praedicat et Benjamin Paulus noster; Plus, inquit, omnibus illis laboravi; non ego autem, sed gratia Dei mecum (1 Cor. xv, 10). Rursum jubet Joseph saccos fratrum suorum impleri frumentis (Gen. XLIV, 1), et reddi pretia. Hoc et fratres nostri Joseph clamant accepisse se gratiam pro gratia (Joan. I, 16). Poculum suum Joseph in sacco Benjamin clam jussit immitti; quod requisitum, cum fratres perturbaret suos, inventum est poculum in sacco Benjamin (Gen. XLIV. 2). Calix passionis Christi datus occulte per gratiam in corpore Pauli cognoscitur, quem prædicans, cum omnem synagogam perturbaret in dictis, inventum etiam in suo sacco ipse fatetur, cum dicit: Ego enim stigmata Domini nostri Jesu Christi in corpore meo porto (Gal. VI, 17). Cum autem jam vellet cognosci Joseph a fratribus suis, emisit vocem, dicens: Ego sum Joseph frater vester. Adhuc pater meUs vivit (Gen. XLv, 3)? Et noster Joseph Christus, ut se ostenderet fratribus suis, dixit in Psalmis: Annuntiabo nomen tuum fratribus meis (Ps. xxi, 23); quos docuit dicere: Pater noster qui es in cælis (Matth. VI, 9). Dixit Josephi fratribus suis: Nolite metuere, non vos huc me misistis, sed Deus (Gen. XLV, 5). Dicit et de nostro Joannes apostolus: Ad hoc enim misit Deus Fi- lium suum in mundum, ut vivamus per eum (I Joan. IV, 9). Et ipse in Evangelio: Sic scriptum est, ait, et sic oportebat pati Christum, et introire in gloriam. suam (Luc. XXIV, 26).

Of grace figured in the same Joseph. A promise made and figured. Believed and seen in Genesis. Joseph ordered his brothers’ sacks to be filled with grain, and each one’s price that they had brought to be returned, so that the grace of our Christ might not be from works; otherwise grace would no longer be grace. A second time Joseph’s brothers come with Benjamin, as they had promised; a second time three thousand of the Jews come to Christ, with Paul, the least of the apostles, following. Joseph saw Benjamin, his brother by the same mother, and wept; Jesus saw Paul raging against the Church, his mother, and had pity. For the same Paul says that Jesus appeared to him as to one untimely born. Benjamin was born at such a departure that he drove his mother to death: hence he was called the son of sorrow. And our Benjamin, Paul, says: “I am not worthy to be called an apostle, because I persecuted the Church of God.” Joseph said to the steward of his house about his brothers: “Bring these men into the house, for they will eat bread with me”; and ours says through the prophet to his brothers: “Come, eat of my bread, and drink the wine I have mixed for you.” Joseph gave gifts to his brothers; and our Joseph, Christ, gave gifts to men when he gave the Holy Spirit to his disciples. But Joseph gave the youngest brother, Benjamin, more than the gifts of his brothers. Our Benjamin, Paul, proclaims this too: “I labored more than all of them; yet not I, but the grace of God with me.” Again Joseph orders his brothers’ sacks to be filled with grain and the prices returned. The brothers of our Joseph too cry out that they have received grace for grace. Joseph had his cup secretly put into Benjamin’s sack; when it was searched for and threw his brothers into confusion, the cup was found in Benjamin’s sack. The cup of Christ’s passion, given secretly through grace, is recognized in Paul’s body; preaching it, when he threw the whole synagogue into confusion by his words, he himself confesses that it was found also in his own sack, when he says: “For I bear the marks of our Lord Jesus Christ in my body.” When Joseph now wanted to be recognized by his brothers, he cried out, saying: “I am Joseph your brother. Is my father still alive?” And our Joseph, Christ, to show himself to his brothers, said in the Psalms: “I will declare your name to my brothers,” whom he taught to say: “Our Father, who are in heaven.” Joseph said to his brothers: “Do not be afraid; it was not you who sent me here, but God.” And John the apostle says of ours: “For God sent his Son into the world for this, that we might live through him.” And he himself in the Gospel: “Thus it is written,” he says, “and thus the Christ had to suffer and enter into his glory.”

Gen 42:25 (allusion, high confidence) · Rom 11:6 (quotation, high confidence) · Gen 43:15 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · 1 Cor 15:9 (quotation, high confidence) · Gen 43:29–30 (allusion, high confidence) · Acts 9:1–5 (allusion, high confidence) · 1 Cor 15:8 (allusion, high confidence) · Gen 35:18 (allusion, high confidence) · Gen 43:16 (quotation, high confidence) · Prov 9:5 (quotation, high confidence) · Gen 45:22 (allusion, high confidence) · Ps 68:18 (67:19 Vulg.) (quotation, high confidence) · Eph 4:8 (allusion, medium confidence) · 1 Cor 15:10 (quotation, high confidence) · Gen 44:1–12 (allusion, high confidence) · John 1:16 (quotation, high confidence) · Gal 6:17 (quotation, high confidence) · Gen 45:3 (quotation, high confidence) · Ps 22:22 (21:23 Vulg.) (quotation, high confidence) · Matt 6:9 (quotation, high confidence) · Gen 45:5–8 (quotation, high confidence) · 1 John 4:9 (quotation, high confidence) · Luke 24:26 (quotation, high confidence)

Notes and citation

Summary: Joseph’s free gifts of grain, his special love for Benjamin, the hidden cup, and his self-disclosure figure Christ’s free grace, Paul the least apostle bearing Christ’s marks, and Christ revealing the Father to his brothers.

The wine and bread of Prov 9:5 are referred to Christ. Several of Migne’s references are garbled (e.g. “I Cor. iv, 9” for 1 Cor 15:9).

Notes on the original text

Digital text corrected (OCR slip; marginal letter removed; stray number removed): ex Judæis a tria millia → ex Judæis tria millia; vidit e Jesus → vidit Jesus; penecutus → persecutus; omnibus i illis laboravi → omnibus illis laboravi; acce- pissc J se → accepisse se; frames perturbaret → fratres perturbaret; Dicit 1 et de → Dicit et de.

Topics: Grace

Cite (SBL): Quodvultdeus, Prom. 1.31 (PL 51:757; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-31

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.32PL 51:757–759

Descensionis Jacob in Ægyptum, et Christi Domini in mundum. Promissio facta et figurata. In Genesi credita et visa, 44. Jubetur Jacob visitatus in Luza descendere in Ægyptum; apparuit enim illi Deus, dicens: Ne timeas descendere in Ægyptum; in gentem enim magnam constituam te illic. et filius tuus Joseph ponet digitos suos super oculos tuos. Descendit autem Jacob in Ægyptum cum animabus septuaginta quinque, occurritque illi Joseph filius suus, quem cum vidisset: Video te, fili, amodo libenter moriar (Gen. XLVI, 1 et seq.). Quiddam subsimile in nostro Joseph reperitur. Cum enim venerabilis ille senex Simeon, pater ætate, non generatione, vidisset Christum, cujus ex causa in hac luce, velut in Ægyptio, decrepitus tenebatur: Nunc, inquit, dimittis servum tuum, Domine, secundum verbum tuum in pace. Quia viderunt oculi mei salutare tuum (Luc. n, 29). In animarum numero septuaginta quinque descendit. Davidicus etiam psalmus exclamat: Solus in Judæa Deus, in Israel magnum nomen ejus (Psal. LXXV, 1). Quia igitur Israel. Videns Deum interpretatur, omnis illuminatus gratia, Judaeus et Græcus, necesse est ut ex hac Ægyptia scrvitute liberetur, tametsi duro jugn diaboli deprimitur Pharaonis. Crevit, dicit liber Exodi, plebs, et multiplicata cst in Ægypto (Exod. i, 7). Hoc fit per fidem seminis Abrahæ, ut in Christo multiplicetur, sicut promissum est, tamquam arena maris (Gen. XXII, 17): licet Pharao diabolus saeviens poenas exquirat, quihus interficiat innocentes, necandos in fluvio, quod multiplicari videt, minuendos arbitrans, ne populus augeatur (Exod. i, 22). Augetur Dei jussi moriendo populus, frustrata potentia saevientis quod etiam nostris provenit martyribus, et maxime parvulis; qui pro Christo ab Herode occisi Matth. II, 16), pretiosa grana dum sata sunt, fidei seges multa surrexit Ecclesiæ,

Of the descent of Jacob into Egypt, and of Christ the Lord into the world. A promise made and figured. Believed and seen in Genesis. Jacob, visited at Luz, is told to go down into Egypt; for God appeared to him, saying: “Do not fear to go down into Egypt; for I will make you a great nation there, and your son Joseph will put his fingers on your eyes.” And Jacob went down into Egypt with seventy-five souls, and Joseph his son met him; and when he saw him, he said: “I see you, son; now I will gladly die.” Something very like this is found in our Joseph. For when that venerable old man Simeon, a father in age, not by generation, had seen Christ, for whose sake he had been kept in his extreme old age in this light, as in Egypt, he said: “Now you let your servant depart, Lord, according to your word, in peace, for my eyes have seen your salvation.” He went down with seventy-five souls. The psalm of David too cries out: “In Judea God is known; in Israel his name is great.” Since, then, Israel means “seeing God,” everyone enlightened by grace, Jew and Greek, must be freed from this Egyptian slavery, even though he is pressed down by the hard yoke of the devil, Pharaoh. “The people grew,” says the book of Exodus, “and were multiplied in Egypt.” This happens through faith in the seed of Abraham, so that in Christ it may be multiplied, as was promised, like the sand of the sea; though the raging devil, Pharaoh, seeks punishments to kill the innocent, to be drowned in the river, thinking that what he sees multiplied must be diminished, so that the people may not increase. By God’s command the people increases by dying, and the power of the raging one is frustrated; which has also happened to our martyrs, and above all to the little ones killed for Christ by Herod: when these precious grains were sown, a great harvest of faith sprang up for the Church.

Gen 46:1–4 (quotation, high confidence) · Gen 46:27 (allusion, high confidence) · Acts 7:14 (allusion, medium confidence) · Gen 46:29–30 (quotation, high confidence) · Luke 2:29–30 (quotation, high confidence) · Ps 76:1 (75:2 Vulg.) (quotation, high confidence) · Exod 1:7 (quotation, high confidence) · Gen 22:17 (allusion, high confidence) · Exod 1:22 (allusion, high confidence) · Matt 2:16 (allusion, high confidence)

Notes and citation

Summary: Jacob’s descent into Egypt and joy at seeing Joseph figure Simeon’s joy at seeing Christ; Israel’s growth under Pharaoh’s oppression figures the Church multiplied through martyrdom.

The number seventy-five follows the Septuagint (Gen 46:27; Acts 7:14). Ps 76:1 (Vulgate 75:2) is quoted loosely.

Notes on the original text

Digital text corrected (OCR slip; marginal letter removed): Ægyptam → Ægyptum; Promissto → Promissio; gentem enini magnam → gentem enim magnam; arnodo libenter → amodo libenter; Nunc, inquit, o dimittis → Nunc, inquit, dimittis; luuhiplicetur → multiplicetur; martyr ibus → martyribus.

Topics: Martyrdom, Persecution

Cite (SBL): Quodvultdeus, Prom. 1.32 (PL 51:757–759; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-32

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.33PL 51:759

In Moyse, qui personam habuit Mediatoris Chrisli Domini. Promissio facta et figurata Mediatoris. In Exodo credita et visa. 45. In illo tempore natus est Moyses, et erat acceptus Deo, qui nutritus est tribus mensibus in domo patris sui (Exod. II, 2; Act. VII, 21). Et hi tres menses tribus sæpe dictis temporibus respondent. Cumque eum amplius celare non possent, accepit mater ejus capsam, linitque a foris bitumine, et misit infantem in eam, projecitque in amnem (Exod. II, 5). Figuræ succedunt figuris, dum tamen omnes actione, Christum Ecclesiamque significent. Tria quædam etiam in isto Moyse acta, nostro Mediatori comparanda reperimus, futurum scilicet in carne sacerdotem, aquam fluminis in baptismo, lignum etiam quo pependit in cruce. Descendens filia Pharaonis lavari in flumine, cujus noster Moyses per lignum consecraverat aquas, agnovit quod de infantibus Hebræorum esset, eumque suscipiens educavit ut filium (Ibid., 5 et seqq.). Dum descenderet ad Christum doctrina hujus mundi, abluta spiritali unda deposuit superbiam, suscipiensque quasi grandis parvum per humilem gratiam, Ecclesiæ sociata personæ, quae filia Christi, efficitur mater. Propter quod scriptum est: Pro patribus tuis nati sunt tibi filii (Ps. XLIV, 17). Sic dum erudiendum suscepit, eruditur. Stulta enim mundi elegit Deus, per quæ sapientiam mundi evacuet (I Cor. I, 27). Omnis etenim philosophia Christianæ cessit doctrinae, quam utiliter expugnans. inimicorum jaculis destruxit inimicos. Sicut Moyses ab Ægyptiis eruditus, illico expugnavit Ægyptios ut in Rubro mari tamquam in baptismo, omnis superbia mergeretur ( Exod. xiv, 22). Per Moysem filii Israel ab Ægyptiis (Exod. II,! i et seq.). et per Christum a spiritibus immundis animae liberantur. Adultus factus Moyses vidit quemdam Ægyptium injuriam facientem cuidam ex gente sua; quem vindicavit, ac defensionem dedit, mactando Ægyptium, eumque obruit in arena. Hoc agit et Moyses noster Mediator Christus, eruens animas de potestate tenebrarum, in illa multitudine spiritalis seminis Abrahæ, quae crevit ut arena maris. Obruit Ægyptum, dum clamant dæmonia expulsa: Quid nobis et tibi, Jesu fili David? venisti ante tempus perdere nos (Matth. VIII, 29)?

Of Moses, who bore the person of Christ the Lord, the Mediator. A promise of the Mediator made and figured. Believed and seen in Exodus. At that time Moses was born, and he was pleasing to God; he was nursed for three months in his father’s house. And these three months correspond to the three times so often mentioned. And when they could hide him no longer, his mother took a basket, smeared it outside with pitch, put the infant in it, and set it in the river. Figures succeed figures, while all of them by their action signify Christ and the Church. We find three things done in this Moses that are to be compared with our Mediator: namely, the priest to come in the flesh, the water of the river in baptism, and the wood on which he hung on the cross. Pharaoh’s daughter, coming down to bathe in the river whose waters our Moses had consecrated through the wood, recognized that he was one of the Hebrews’ infants, took him up, and brought him up as a son. While the teaching of this world came down to Christ, washed in the spiritual wave, it laid aside its pride, and, great as it was, receiving the little one through humble grace, joined to the person of the Church, it becomes a mother, though it is Christ’s daughter. For this reason it is written: “In place of your fathers sons have been born to you.” So while it took him to be educated, it is educated. For God chose the foolish things of the world, to bring to nothing through them the wisdom of the world. For all philosophy yielded to Christian teaching, which, fighting it to good purpose, destroyed the enemies with their own darts. So Moses, educated by the Egyptians, at once fought the Egyptians, so that in the Red Sea, as in baptism, all pride might be drowned. Through Moses the sons of Israel are freed from the Egyptians, and through Christ souls are freed from unclean spirits. When Moses had grown up, he saw an Egyptian wronging one of his own people; he avenged him and defended him by killing the Egyptian, and buried him in the sand. This too our Moses, the Mediator Christ, does, rescuing souls from the power of darkness in that multitude of Abraham’s spiritual seed which grew like the sand of the sea. He buries Egypt when the expelled demons cry out: “What have we to do with you, Jesus, son of David? Have you come before the time to destroy us?”

Exod 2:2–3 (quotation, high confidence) · Acts 7:20 (allusion, high confidence) · Exod 2:5–10 (allusion, high confidence) · Ps 45:16 (44:17 Vulg.) (quotation, high confidence) · 1 Cor 1:27 (quotation, high confidence) · Acts 7:22 (allusion, high confidence) · Exod 14:21–28 (allusion, high confidence) · 1 Cor 10:1–2 (echo, medium confidence) · Exod 2:11–12 (allusion, high confidence) · Col 1:13 (allusion, medium confidence) · Matt 8:29 (quotation, high confidence)

Notes and citation

Summary: Moses, hidden three months, set in the river, raised by Pharaoh’s daughter, and slayer of the Egyptian, figures Christ: worldly learning humbled in baptism serves the Church, and Christ frees souls from demons.

Pharaoh’s daughter is taken as the world’s learning (philosophy) humbled and serving the Church. The demons’ words combine Matt 8:29 with “son of David” (cf. Mark 1:24).

Notes on the original text

Digital text corrected (OCR slip; marginal letter removed): sLepe dictis → sæpe dictis; omnes acHone → omnes actione; comparanda a reperimus → comparanda reperimus; Descendeus → Descendens; crudiendum → erudiendum; utililer → utiliter; ohrnit → obruit; Obruit.Egyptum, dum damant → Obruit Ægyptum, dum clamant.

Topics: Baptism, Christology, Philosophy

Cite (SBL): Quodvultdeus, Prom. 1.33 (PL 51:759; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-33

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-quodvultdeus-promissionibus-1-33) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.

1.34PL 51:759–761

In eodem Moyse, qui ut Christus pacem intulit jurgantibus. Praediclio facta et figurata, qua cum his qui oderunt pacem, jubemur esse pacifici. e In Genesi credita et visa. 46. Vidit Moyses alia die secum Hebræos altercantes, cœpitque eos componere ad pacem, dicens: Viri fratres, ut quid alterutrum nocetis? Dixitque ille qui alteri injuriam faciebat: Quis te statuit judicem, vel, principem nobis? Numquid et me vis occidere, quemadmodum occidisti hesterna die Ægyptium (Exod. II, 13; Act. v!!, 26)? Et noster Moyses Mediator Christus clamat per David: Cum his qui oderunt pacem, eram pacificus; cum loquebar illis, impugnabant me gratis (Ps. CXIX, 7). Et alibi: Retribuebant mihi mala pro bonis (Ps. XXXIV, 12). Fugit Moyses in illo sermone, et factus est transfuga in terra Madian (Exod. II,15). Dicit et noster: Ecce elongavi fugiens, et mansi in eremo (Psal. LIV, 8). Accepit Moyses uxorem filiam Jethri sacerdotis Madian (Exod. II, 21); ut nostrumi Mediatorem ex alienigenis sumpsisse conjugem signaret Ecclesiam. Pascebat, dictum est, Moyses oves Jethri soceri sui in eremo (Exod. III, 1). Et noster Mediator Christus pascens oves dicit: Pastor bonus animam suam ponit pro ovibus suis (Joan. X, 11). Terribili visione motus Moyses pergit videre cur ignis in montem descenderat, rubum minime concremaret (Exod. III. 2). Noster Moyses testatur ignem se venisse mittere in terram. quem utiliter vult amplius inflammari (Luc. XXII, 49). Ipse enim dicit: Ego sum ignis, vitia, non homines consumens. Vocatus Moyses dum pergit in montem conscendere, dicitur ei: Solve calciamenta de pedibus tuis (Exod. III. 5): ut sint liberi et speciosi pedes Mediatoris annuntiantes bonum (Isai. LII, 7; Rom. x, 15). 47. Jubetur Moyses pergere ad filios Israel. ct ad Pharaonem regem Ægypti, ut populum Dei (quorum clamor duræ servitutis ascenderat) dimitteret ex terra sua, mediationemque futuram susciperet (Exod. XXXVII et seqq.). Per Matthæum dicit noster Mediator: Non sum missus. nisi ad oves quæ perierunt domus Israel (Matth. xv, 24). Excusat Moyses, quod sil impeditus lingua et gracili voce. Dicit noster Judæis: Sermo meus non capit in vobis (Joan. VIII, 37). Rursum instanti Deo ut pergeret, omni ex parte excusat Moyses dicens: Domine, provide alium quem mittas (Exod. IV, 13); ut vox Mediatoris nostri. infirmitatis humanæ susceptae signaretur dicentis: Pater, si fieri potest, transeat a me calix iste (Matth. XXVI, 39 ). Dicitur Moysi, ut sibi societ Aaron fratrem suum, ipseque ad Deum agenda suscipiat, ille ad populum; eique signa et prodigia in manu et in virga traduntur (Gen. IV, 14). Dicitur et nostro Mediatori: Dabo tibi gentes hæreditatem, et possessionem tuam fines terræ: reges eos in virga ferrea (Ps. II, 8). Paulum vero electum qui loqueretur ad populum, per Aaron significatum possumus intelligere, de quo Mediator noster in Deum, ipse ostendit Ananiæ dicens: Vas est mihi electionis homo iste, ut ferat nomen meum coram gentibus, et regibus, et filiis Israel (Act. IX, 15). Sic enim Moyses et Aaron Hebræco populo prædicantes, missos se a Deo ut eos ex Ægypto eruerent, firmaverunt: quos audiens populus ingeniculans adoravit; quibus et signa facientibus credidit (Exod. IV, 30). Prædicante vero Paulo gentibus, ac Judæis salutem animarum per Christum fiducialiter P pro. mittente; signa dum faceret. ad agnitionem Dei po- pulum mira celeritate convertit, ipsosque reges cx futuro Dei judicio eruit.

Of the same Moses, who like Christ brought peace to those who quarreled. A prediction made and figured, by which we are commanded to be peaceable with those who hate peace. Believed and seen in Genesis. On another day Moses saw Hebrews quarreling with each other, and began to bring them to peace, saying: “Men, brothers, why do you harm one another?” And the one who was wronging the other said: “Who made you judge or ruler over us? Do you want to kill me too, as you killed the Egyptian yesterday?” And our Moses, the Mediator Christ, cries out through David: “With those who hated peace I was peaceable; when I spoke to them, they attacked me without cause.” And elsewhere: “They repaid me evil for good.” At that word Moses fled and became a fugitive in the land of Midian. And ours says: “Behold, I have gone far off in flight and stayed in the wilderness.” Moses took as wife the daughter of Jethro, priest of Midian, to signify that our Mediator took his bride, the Church, from foreigners. Moses, it is said, was feeding the sheep of Jethro his father-in-law in the wilderness. And our Mediator Christ, feeding the sheep, says: “The good shepherd lays down his life for his sheep.” Moved by a terrible vision, Moses goes to see why the fire that had come down on the mountain did not burn up the bush. Our Moses testifies that he came to send fire on the earth, which he wishes to be kindled more and more to good purpose. For he himself says: “I am fire,” consuming vices, not men. When Moses, called, goes to climb the mountain, it is said to him: “Take the sandals off your feet,” so that the feet of the Mediator who brings good news may be free and beautiful. Moses is ordered to go to the sons of Israel and to Pharaoh king of Egypt, that he should let God’s people go out of his land, whose cry in hard slavery had gone up, and take up the mediation to come. Through Matthew our Mediator says: “I was sent only to the lost sheep of the house of Israel.” Moses excuses himself that he is hindered in speech and has a thin voice. Ours says to the Jews: “My word finds no place in you.” Again, when God insisted that he go, Moses excuses himself on every side, saying: “Lord, provide another whom you may send,” so that the voice of our Mediator, of the human weakness he had taken up, might be signified, saying: “Father, if it is possible, let this cup pass from me.” Moses is told to take his brother Aaron as associate, himself to handle matters before God, and Aaron before the people; and signs and wonders are given him in his hand and in his rod. And it is said to our Mediator: “I will give you the nations as your inheritance, and the ends of the earth as your possession: you shall rule them with a rod of iron.” By Aaron we can understand Paul, chosen to speak to the people, of whom our Mediator before God himself shows to Ananias, saying: “This man is my chosen vessel, to carry my name before the nations and kings and the sons of Israel.” For so Moses and Aaron, preaching to the Hebrew people, confirmed that they had been sent by God to rescue them from Egypt; and the people, hearing them, knelt and worshiped, and believed them as they worked signs. And when Paul preached to the nations and confidently promised Jews the salvation of souls through Christ, working signs, he turned the people with wonderful speed to the knowledge of God, and rescued even kings from the future judgment of God.

Exod 2:13–14 (quotation, high confidence) · Acts 7:26–28 (quotation, high confidence) · Ps 120:7 (119:7 Vulg.) (quotation, high confidence) · Ps 35:12 (34:12 Vulg.) (quotation, high confidence) · Exod 2:15 (quotation, high confidence) · Ps 55:7 (54:8 Vulg.) (quotation, high confidence) · Exod 2:21 (allusion, high confidence) · Exod 3:1 (quotation, high confidence) · John 10:11 (quotation, high confidence) · Exod 3:2–3 (allusion, high confidence) · Luke 12:49 (allusion, high confidence) · Exod 3:5 (quotation, high confidence) · Isa 52:7 (allusion, high confidence) · Rom 10:15 (allusion, high confidence) · Exod 3:7–10 (allusion, high confidence) · Matt 15:24 (quotation, high confidence) · Exod 4:10 (allusion, high confidence) · John 8:37 (quotation, high confidence) · Exod 4:13 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Exod 4:14–17 (allusion, high confidence) · Ps 2:8–9 (quotation, high confidence) · Acts 9:15 (quotation, high confidence) · Exod 4:29–31 (allusion, high confidence)

Notes and citation

Summary: Moses the peacemaker rejected by his people, his flight, his foreign bride, his call at the burning bush, and his mission with Aaron figure Christ rejected by the Jews, his Church from the nations, and Paul his chosen spokesman.

The title’s “in Genesi” is evidently a slip for Exodus. The saying “I am fire” attributed to Christ is not in the canonical Gospels; it may echo an agraphon (cf. Gospel of Thomas 82, Origen, Homilies on Jeremiah 20.3), though the author may be paraphrasing Luke 12:49.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; marginal letter removed; marginal letter removed; stray number removed): alterrantes → altercantes; qui i oderunt → qui oderunt; uxorem Ii... liam Jethri → uxorem filiam Jethri; pergil videre → pergit videre; Mediatoris i annuntiantes → Mediatoris annuntiantes; sibi socict → sibi societ; ad populum; 1 eique → ad populum; eique; Medintori → Mediatori; o ingeniculan? adoravit; quihus → ingeniculans adoravit; quibus.

Topics: Christology, The church and Israel

Cite (SBL): Quodvultdeus, Prom. 1.34 (PL 51:759–761; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/1-34

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-quodvultdeus-promissionibus-1-34) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.