Sophia Scriptura

Tractates 2.62.1–2.77.1

Zeno of Verona · Tractates · ca. 362-380 · Verona · 16 passages

Latin text: PL 11 (Latin text: Migne, Patrologia Latina, vol. 11, 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).

Tractates 2, chapter 62

2.62.1PL 11:494a

Pharisæi agere se legitimum pascha contendunt: qui cum templo summo, ut putabatur, summum sacerdotium perdiderunt; regalis unguenti cornu privati sunt. Circumcisio testimonium mentis impuræ jam jamque illis imminere supplicium denotati vulneris inflicta minatur. Omne genus pecudum cum suo sibi sacrificio reprobatur. Jejunia eorum, dies festi, omnisque solemnitas abominatio est apud Deum. Cum hæc ita sint, a quibus, quomodo, unde pascha celebratur? Adde quod agnum legitimum suo vitio, quem invenerant, perdiderunt: quem Scriptura designabat ex ovibus et hædis: ex hædis utique, propter peccatricis indumentum carnis; ex ovibus, propter spiritum majestatis. Qui primitivus est dictus, quia præter Patrem ante ipsum nullus est primus. Maturus, quia aeternus est. Perfectus, quia Dei virtus Deique sapientia est. Immaculatus, quia peccatum non habet solus. Salutaris, quia mortem mutavit in vitam: propter nos qui est occisus, et vivit: sepultus, et resurrexit: homo aestimatus est, et inventus est Deus gloriosus in sæcula saeculorum.

The Pharisees claim that they keep a lawful Passover: who, with what was thought the supreme temple, have lost the supreme priesthood; they have been deprived of the horn of royal ointment. Circumcision, the testimony of an impure mind, inflicted as a marked wound, threatens that punishment is now hanging over them. Every kind of beast with its sacrifice is rejected. Their fasts, feast days and every solemnity are an abomination before God. Since this is so, by whom, how, from where is the Passover celebrated? Add that by their own fault they lost the lawful lamb whom they had found, whom Scripture designated from sheep and goats: from goats surely, because of the clothing of sinful flesh; from sheep, because of the spirit of majesty. He is called firstborn, because besides the Father there is no one first before him. Ripe, because he is eternal. Perfect, because he is the power of God and the wisdom of God. Spotless, because he alone has no sin. Saving, because he changed death into life: who was killed for us and lives; buried and rose again; was thought a man and was found God, glorious for ever and ever.

Amos 5:21 (allusion, high confidence) · Isa 1:13–14 (allusion, high confidence) · Exod 12:5 (allusion, high confidence) · 1 Cor 1:24 (allusion, high confidence) · Rev 1:18 (allusion, medium confidence)

Notes and citation

Summary: In a third short form Zeno argues that the Jews have lost temple, priesthood and sacrifice, and that the true Passover lamb, both human and divine, is Christ.

  • Polemic translated as written. Allusions: Amos 5:21; Isa 1:13–14; Exod 12:5; 1 Cor 1:24; Rev 1:18. A leaked Migne reference was removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slip): Jejunia corum → Jejunia eorum; (Amos, v, 21; Is. I, 14; Jer. VI, 20; Is. LVIII, 5, et Zach. VII, 5 ) → .

Topics: Christology, Easter and the church year

Cite (SBL): Zeno, Tract. 2.62.1 (PL 11:494a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-62-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-62-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-62-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 63

2.63.1PL 11:494a–495b

Si Judaei vacuatæ imaginis recordatione gloriantur, quanto magis Christianus, in quo non est figura, sed veritas? Quam ex rebus ipsis agnoscite pariter, et probate. Judæi majores suos Pharaonis exercitusque ejus gravi servitutis jugo depressos de Ægypto prædicant liberatos. A diaboli rabie, idolorumque turba violenta non tantum nostri majores, sed omnis Christiana progenies de vera Ægypto, id est de isto mundo, semper momentis omnibus liberatur. Illis ducatum Moyses præbuit: dux noster Christus est Dominus. Illis columna nubis atque ignis viam demonstravit: nobis Testamenti Veteris ac Novi clarissima oracula viam et verum Christum Dominum prodiderunt, qui ait: Ego sum via et veritas. Illorum profugus populus per mare rubrum dextra lævaque undarum stupentibus rupibus pede sicco transivit: at nostrum mare, quos voluntarios suscipit, feliciter naufragos facit: interimensque universa peccata genitali unda submergit, ut cœlestes effecti terram desiderare non norint. Denique illi post mare ad eremum pervenerunt: nos post baptismum ad paradisum pervenimus. Illis irrorata est esurientibus manna: nos autem esurire non possumus sempiternum, qui cœlestis panis nobiscum portamus annonam. Illis sitientibus petra fluxit in poculum: ad Christi fontem qui biberit, in aeternum sitire non novit. Illis in deserto suavitas lactis et mellis exhibita est: nobis vero, quod plus est, melle dulcior ac lacte candidior, æternæ vitæ beatitudo Dei tribuetur in regno.

If the Jews glory in the recollection of an emptied image, how much more the Christian, in whom there is not a figure but the truth? Recognise it and prove it alike from the things themselves. The Jews proclaim that their ancestors, weighed down by the heavy yoke of servitude to Pharaoh and his army, were freed from Egypt. Not only our ancestors, but all the Christian offspring, is always, at every moment, freed from the rage of the devil and the violent crowd of idols, from the true Egypt, that is, from this world. Moses gave them leadership: our leader is Christ the Lord. A column of cloud and fire showed them the way: to us the most brilliant oracles of the Old and New Testament have revealed the way and the true Christ the Lord, who says: 'I am the way and the truth.' Their fugitive people crossed the Red Sea dry-shod, with the astonished rocks of the waves to right and left: but our sea happily shipwrecks those whom it receives willingly: and, killing all sins, it submerges them in the generative wave, so that, made heavenly, they do not know how to desire the earth. In short, they after the sea came to the desert: we after baptism come to paradise. Manna was rained on them in their hunger: but we cannot hunger for ever, who carry with us the supply of heavenly bread. For them in their thirst the rock flowed into drink: whoever drinks at Christ's fountain does not know thirst for ever. To them in the desert the sweetness of milk and honey was shown: but to us, what is more, the blessedness of eternal life, sweeter than honey and whiter than milk, will be given in the kingdom of God.

John 14:6 (quotation, high confidence) · 1 Cor 10:1–4 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · John 6:35 (allusion, high confidence) · John 4:14 (allusion, high confidence) · Exod 3:8 (allusion, medium confidence)

Notes and citation

Summary: Zeno compares the Exodus with Christian salvation point by point: baptism is the true sea, Christ the true leader, bread and drink.

  • Quotation: John 14:6. Allusions: 1 Cor 10:1–4; John 6:35; John 4:14; Exod 3:8. Leaked Migne references removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slip; split word; split word and Migne's reference): prædicant liberatos (Exod. XVI). → prædicant liberatos.; momentis omnibus liberalnr → momentis omnibus liberatur; terram desiderarc → terram desiderare; petra fluxit in pncu. lum ( Ibid. XVII, 6 ): → petra fluxit in poculum:; in deserto sua. vitas → in deserto suavitas.

Topics: Baptism, Eucharist

Cite (SBL): Zeno, Tract. 2.63.1 (PL 11:494a–495b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-63-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-63-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 64

2.64.1PL 11:495b–495a

Quid tumet Pharisæus inanis, quem momenti praeterita delectat umbra? Exsultat, quod in Ægypto creverit: at in originali decrevit solo. Quod captivitatis sit nexibus exsolutus: sed est nunc usque barbarici furoris moribus alligatus. Deus illi ducatum præbuit: idem a sua cum facie postmodum abjecit. Consecutus est regnum, ut post regiam dignitatem majore dedecore Imperio Romano serviret. Sane vultis scire quantæ sit sanctitatis Quem mare sustinuit adunatum, non potest terra bajolare dispersum.

Why does the empty Pharisee swell, whom the past shadow of a moment delights? He exults that he grew in Egypt: but he shrank on his native soil. That he was freed from the bonds of captivity: but he is still bound by the ways of barbarian fury. God gave him leadership: the same afterwards cast him from his face. He obtained a kingdom, so that after royal dignity he might serve the Roman Empire with greater disgrace. Do you want to know how great his holiness is? Him whom the sea bore united, the earth cannot carry scattered.

Notes and citation

Summary: In a short address Zeno reproaches the Jews' pride in the Exodus by their later dispersion under Rome.

  • Polemic translated exactly with no comment added.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): Quid tumet Pharisreus inanis I quem → Quid tumet Pharisæus inanis, quem; nexibus essolutus → nexibus exsolutus; post rcgiam dignitatem → post regiam dignitatem.

Cite (SBL): Zeno, Tract. 2.64.1 (PL 11:495b–495a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-64-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-64-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-64-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 65

2.65.1PL 11:495a–495b

Quamdiu, Judæe, bruti cordis nec dum discutis tenebras, sacræque legis oracula jam in Christo completa nec probando cognoscis? Verumtamen pro tuo sensu si vis pascha legitimum celebrare, agnus requirendus est tibi, sicut præceptum est, ex agnis et hædis discordi natura commissus, quem in gregibus pecuinis ipsi tui non invenere majores. Atque utinam tu invenias: dignus es enim immolatione tali, qui salutem tuam in incerti pecoris sitam visceribus opinaris. Sane quod passim multos occidis, edacitatis est tuæ. Quod diversis in locis, vanitatis. Quod cum amaritudine comedis, infelicitatis. Taceo, quod commemoratio est ingrati, non remedium, sacrificium, quod ipse reprobat fieri, qui præcepit. Hoc solum dico. Imple vel in cæteris legem, sicut scriptum est: Præcinge lumbos tuos. Indue pedibus calciamenta. Arripe baculum manu. In eremum proficiscere, si tuos vis imitari majores.

How long, Jew, of brutish heart, do you not yet scatter the darkness, and not even by proof recognise the oracles of the sacred law already fulfilled in Christ? Yet, according to your understanding, if you want to celebrate a lawful Passover, you must look for a lamb, as was commanded, from lambs and goats, joined of discordant nature, which your ancestors themselves did not find in their flocks of cattle. And would that you might find it: for you are worthy of such a sacrifice, you who think your salvation lies in the entrails of an uncertain beast. Indeed, that you kill many everywhere comes from your gluttony. That it is in various places, from your vanity. That you eat it with bitterness, from your unhappiness. I say nothing of the fact that it is a commemoration of an ungrateful man, not a remedy, a sacrifice which he who commanded it himself rejects being done. I say only this. Fulfil the law at least in the rest, as it is written: 'Gird your loins. Put shoes on your feet. Take a staff in your hand.' Set out into the desert, if you want to imitate your ancestors.

Exod 12:5 (allusion, high confidence) · Exod 12:8 (allusion, medium confidence) · Isa 1:11 (allusion, medium confidence) · Exod 12:11 (quotation, high confidence)

Notes and citation

Summary: Zeno mocks the Jewish Passover, which lacks the true lamb of two natures, and bids the Jews fulfil the rest of the law by setting out into the desert.

  • Polemic translated exactly with no comment added. Allusions: Exod 12:5, 8; Isa 1:11. Quotation: Exod 12:11. A leaked Migne reference was removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slip): sicut præceptum cst → sicut præceptum est; tali, qni salutem → tali, qui salutem; pecoris sitam viscerihus → pecoris sitam visceribus; Quod diversis in locis, vanilatis → Quod diversis in locis, vanitatis; Arripe baculum manu (Ibid. XI). → Arripe baculum manu..

Cite (SBL): Zeno, Tract. 2.65.1 (PL 11:495a–495b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-65-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-65-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-65-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 66

2.66.1PL 11:495b–496a

Judæos legitimum pascha celebrare non posse paucis accipe, Christiane. Salomonis templum hostili vastatione subversum cum ruina sua jaceat sepultum: ubi sacrificant? Sacerdotes jam non habent, qui eorum pro salute sacrificent. Tauros, hircos, arietes, et agnos abhorret Dominus; unde sacrificant? Deum dereliquerunt, altaria ejus everterunt: cui sacrificant? Sane hoc solum proprium retinent, quod, ut vilem libidinem magis ac magis augeant, vilioribus se lavacris omni momento baptizant, Deo semper ingrati.

Learn in a few words, Christian, that the Jews cannot celebrate a lawful Passover. Since the temple of Solomon, overthrown by enemy devastation, lies buried with its ruin: where do they sacrifice? They no longer have priests to sacrifice for their salvation. The Lord abhors bulls, goats, rams and lambs; from what do they sacrifice? They have forsaken God and overturned his altars: to whom do they sacrifice? Indeed they keep only this as their own, that, to increase their vile lust more and more, they baptize themselves at every moment with viler washings, always ungrateful to God.

Isa 1:11 (allusion, high confidence) · 1 Kgs 19:10 (allusion, medium confidence) · Mark 7:4 (allusion, medium confidence)

Notes and citation

Summary: In a short address Zeno argues that without temple, priests or accepted sacrifices the Jews cannot keep the Passover.

  • Polemic translated exactly with no comment added. Allusions: Isa 1:11; 1 Kgs 19:10; Mark 7:4.

Notes on the original text

  • Digital text corrected (OCR slip): Judxos legitimum → Judæos legitimum; qui coruni pro salute → qui eorum pro salute; Tauros, bircos, arietes → Tauros, hircos, arietes.

Cite (SBL): Zeno, Tract. 2.66.1 (PL 11:495b–496a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-66-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-66-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-66-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 67

2.67.1PL 11:496a–496b

Judæos non tantum legitimum pascha celebrare non posse, sed religionis divinæ prorsus nihil retinere paucis accipite. Salomonis templum, de quo præsumebant, cecidit. Altaria Dei ipsi everterunt. Lex et prophetae usque ad Joannem. Sacerdotibus eorum luctus indicitur. Immolatio aufertur. Cessat unguentum. Circumcisio vacuatur. Sabbatum denotatur. Neomeniæ et dies festi odio habentur. Potiuntur eorum Romani regno. Nihil, ut arbitror, restitit illis proprium, nisi quod Agno salutari neglecto, ingrati viles agnos cum amaritudine, homines amari manducant.

Learn in a few words that the Jews not only cannot celebrate a lawful Passover but keep nothing at all of divine religion. The temple of Solomon, in which they trusted, has fallen. They themselves overturned God's altars. The law and the prophets were until John. Mourning is proclaimed to their priests. The sacrifice is taken away. The ointment ceases. Circumcision is made void. The sabbath is censured. New moons and feast days are held in hatred. The Romans possess their kingdom. Nothing, I think, has remained to them as their own, except that, neglecting the saving Lamb, ungrateful, bitter men eat cheap lambs with bitterness.

Luke 16:16 (quotation, high confidence) · 1 Kgs 19:10 (allusion, medium confidence) · Joel 1:13 (allusion, medium confidence) · Dan 9:27 (allusion, medium confidence) · Isa 1:13–14 (allusion, high confidence)

Notes and citation

Summary: In another short address Zeno lists everything the Jews have lost: temple, altars, prophets, priesthood, sacrifice, anointing and kingdom.

  • Polemic translated exactly with no comment added. 'vites' is read as 'viles' (cheap). Allusions: Luke 16:16; 1 Kgs 19:10; Joel 1:13; Dan 9:27; Isa 1:13–14.

Notes on the original text

  • Digital text corrected (OCR slip): ingrati vites agnos → ingrati viles agnos.

Cite (SBL): Zeno, Tract. 2.67.1 (PL 11:496a–496b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-67-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-67-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-67-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 68

2.68.1PL 11:496b

Judaeos legitimum pascha celebrare non posse, periti legis, Deo ipso loquente, cognoscite: a quo appellatur synagoga spelunca latronum: sacerdotalis cathedra pestilentia: sacrificium canina mactatio jejunia odium: populus. progenies viperarum. Posthaec quid praesumant, æstimare non possum, homines, qui salutem suam in pecorum morte constituunt: cum Deus posteaquam de Egypto egressi sunt, ubi imaginarium pascha gesserunt, dicat: Plenus sum holocaustomatis arietum et pinguamine agnorum: quis enim hæc exquisivit de manibus vestris? Utique, fratres, incunctanter eis ademit pascha, qui id per quod ab eis pascha geritur, reprobavit. At imaginem colunt. Nec ipsam quidem, qui falso colit imaginem, qui ejus non diligit veritatem. Sane hoc solum competenter gerunt innocentes: quod agnos passim, quasi lupi rapaces, occidunt.

Learn, you who are skilled in the law, with God himself speaking, that the Jews cannot celebrate a lawful Passover: by him the synagogue is called a den of robbers; the priestly chair, pestilence; the sacrifice, the slaughter of a dog; the fasts, hatred; the people, a brood of vipers. After this what they can presume I cannot judge, men who place their salvation in the death of cattle: since God, after they had come out of Egypt, where they held an imaginary Passover, says: 'I am full of burnt offerings of rams and the fat of lambs: for who has required these things from your hands?' Surely, brothers, he without hesitation took away the Passover from them who rejected that by which the Passover is carried out by them. But they worship the image. Not even that, for he worships the image falsely who does not love its truth. Indeed they do only this fittingly, though innocents: they kill lambs everywhere like ravening wolves.

Jer 7:11 (allusion, high confidence) · Ps 1:1 (allusion, high confidence) · Isa 66:3 (allusion, high confidence) · Matt 3:7 (allusion, high confidence) · Isa 1:11–12 (quotation, high confidence) · Matt 7:15 (allusion, medium confidence)

Notes and citation

Summary: Zeno gathers prophetic rebukes to argue that the Jews cannot keep a lawful Passover.

  • Polemic translated exactly with no comment added. Quotations and allusions: Jer 7:11 (Matt 21:13); Ps 1:1; Isa 66:3; Isa 58:4–5; Matt 3:7; Isa 1:11–12; Matt 7:15. The last sentence is damaged ('innocentes'); translated as written. Leaked Migne reference removed.

Notes on the original text

  • Digital text corrected (Migne's reference and OCR slip; OCR slip): dicat (Exod. XII; Is. I, 11-12): Plenus sum holocaustomatis arietum ei pinguamine → dicat: Plenus sum holocaustomatis arietum et pinguamine; iucunctanter eis ademit → incunctanter eis ademit.

Cite (SBL): Zeno, Tract. 2.68.1 (PL 11:496b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-68-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-68-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-68-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 69

2.69.1PL 11:496b–497a

Evigila, Christiane, omnique sæcularis somni torpore discusso, apertis auribus cordis a pueris disce virtutem. Sed vide, ne æstimes falsum, quod eis cessit incendium. Veritatem ratio protestatur. Qui nunc in se credentes baptizat Spiritu sancto et igni, ipse tunc quoque numero suae affuit Trinitatis. Denique rem sacramento gestam esse cognosce. In caminum missi, ut submersi sunt flammis, statim invisibili rore incendia temperantur: mors refugiens mutat officium: incensores cremantur: incensis hymnum canentibus flamma blanditur: Deus a creatura benedicitur universa. In tribus una mens, una virtus, unus triumphus exsultat. Melioratur vita supplicio. Rex non inviderat pueris, si non eos præcepisset ardere.

Wake up, Christian, and, shaking off all the torpor of worldly sleep, learn virtue from the boys with the ears of your heart open. But see that you do not think false that the fire gave way to them. Reason testifies to the truth. He who now baptizes those who believe in him with the Holy Spirit and fire was present then too with the number of his Trinity. In short, recognise that the thing was done in a sacrament. Thrown into the furnace, as soon as they were submerged in the flames, at once the burning is tempered by an invisible dew: death, fleeing, changes its duty: the burners are burned: the flame caresses the burned as they sing a hymn: God is blessed by all creation. In the three exults one mind, one power, one triumph. Life is bettered by punishment. The king would not have envied the boys if he had not ordered them to burn.

Dan 3:19–27 (allusion, high confidence) · Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: Zeno interprets the three young men in the furnace as a figure of baptism with the Spirit and fire, in the presence of the Trinity.

  • The Easter reading of Dan 3. Allusions: Dan 3:19–27; Matt 3:11. The hymn (Song of the Three) is extrabiblical. A leaked Migne reference was removed.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; stray mark and Migne's reference): numero suae afffuit Trinitatis. Dcnique → numero suae affuit Trinitatis. Denique; In.caminum missi ( Dan. c. III ), ut → In caminum missi, ut; invisihili rore → invisibili rore.

Extrabiblical texts: Pr Azar 28-68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Topics: Baptism, Trinity, Martyrdom

Cite (SBL): Zeno, Tract. 2.69.1 (PL 11:496b–497a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-69-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-69-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-69-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 70

2.70.1PL 11:497a

Martyrii quodam modo pars est, fratres dilectissimi, martyres non horruisse supplicium: quantum etenim multiformis crudelitatis lugubris contemplatio retrahit a corona; tantum generosa ac perfecta fides, quique illi fuerit cruciatus, sua complicat vota. Denique tres pueri in illo sacro certamine prae oculis Deum sibi proposuere, non flammas; præmium futurum, non pœnam. Sicque inter tetros undantis incendii globos triumphantes barbarum regem, minas omnes, ipsum quoque supplicium, docuerunt ignes sanctis hominibus non esse fortiores, per Dominum Jesum, qui est benedictus in sæcula saeculorum.

It is in a way part of martyrdom, dearest brothers, that the martyrs did not shudder at the punishment: for as much as the mournful contemplation of manifold cruelty draws back from the crown, so much a noble and perfect faith, whatever the torture may be, folds it into its vows. In short, the three boys in that sacred contest set God before their eyes, not the flames; the future reward, not the penalty. And so, triumphing amid the foul balls of surging fire, they taught the barbarian king, all his threats, and the punishment itself, that fires are not stronger than holy men, through the Lord Jesus, who is blessed for ever and ever.

Dan 3:16–27 (allusion, high confidence)

Notes and citation

Summary: Zeno teaches that the three young men triumphed because they looked to God and the reward, not to the flames.

  • Allusion: Dan 3. A leaked numeral and Migne reference removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slips; leaked numeral): quitum elenim multiformis crudelitatis lngubris → quantum etenim multiformis crudelitatis lugubris; perfecta 299 fides → perfecta fides; non flammas ( Dan. c. III); → non flammas;.

Topics: Martyrdom

Cite (SBL): Zeno, Tract. 2.70.1 (PL 11:497a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-70-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-70-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 71

2.71.1PL 11:497a–497b

Trium puerorum martyrium qui credit interritus, potest etiam ipse adipisci martyrium. Tanta enim vis certaminis fuit, ut eam ipse quoque ignis horruerit: nam a barbaro rege nimia crudelitate tribus pueris consulente, fornacis ultra quam solet, septenario pabulo ignis armatus est. Credo divina providentia sacramento Trinitatis spiritalem quoque numerum convenire. Denique nec irrorati camini eis baptismatis defuit gratia. O admirabile incendium! O vere spectaculum Deo dignum! Qui audiunt, timent: qui incenderant, ardent: qui incensi sunt, sanctificati et incolumes de camino procedunt, per Dominum nostrum Jesum Christum.

Whoever believes undaunted in the martyrdom of the three boys can himself also obtain martyrdom. For so great was the force of the contest that even the fire itself shuddered at it: for when the barbarian king, with excessive cruelty, took counsel against the three boys, the fire of the furnace was armed with sevenfold fuel beyond its custom. I believe that by divine providence the spiritual number too fits the sacrament of the Trinity. Indeed, nor was the grace of baptism lacking to them in the bedewed furnace. O admirable burning! O spectacle truly worthy of God! Those who hear fear; those who lit it burn; those who were burned come out of the furnace sanctified and unharmed, through our Lord Jesus Christ.

Dan 3:19–27 (allusion, high confidence)

Notes and citation

Summary: Zeno sees in the sevenfold-heated furnace the spiritual number and the grace of baptism for the three young men.

  • Allusions: Dan 3:19–27. 'the spiritual number' (seven) is linked with the Trinity (three); translated as written. A leaked Migne reference was removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slip; OCR slips): qui credlt interritus, potest ctiam ipse adipisri → qui credit interritus, potest etiam ipse adipisci; pabulo ignis armatus est ( Dan. c. III). → pabulo ignis armatus est.; Deuique nec irrorati → Denique nec irrorati; gratia. admirabile incendium! → gratia. O admirabile incendium!.

Topics: Martyrdom, Baptism, Trinity

Cite (SBL): Zeno, Tract. 2.71.1 (PL 11:497a–497b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-71-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-71-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 72

2.72.1PL 11:497b–498a

Ingens supplicium aliquotiens ingentior prosequitur gloria. maxime divinis in rebus: in quibus felices obnixa devotione suam religionem custodiunt potius quam salutem. Igitur cum audio tres pueros incensos, prius vehementer horresco; mox deinde eorum particeps optaverim fieri, cum cognosco inter flammas rorulentos hymnum Deo cecinisse securos: tanta est enim fidei virtus tantaque potestas, ut cultoribus suis etiam ipsa elementa contra suam naturam famulari compellat. Unde, fratres, atrocissimae rei non vos terreat contemplatio: non enim ulla est metuenda jam pœna, cum incensorum superstes insultet ignibus vita.

A huge punishment is sometimes followed by a huger glory, especially in divine things: in which the happy, with persistent devotion, guard their religion rather than their safety. So when I hear that the three boys were burned, at first I shudder violently; then I would wish to become their partner, when I learn that amid the flames, bedewed, they sang a hymn to God securely: for so great is the power and so great the strength of faith that it compels even the elements themselves to serve its worshippers against their own nature. Hence, brothers, let not the contemplation of a most atrocious thing frighten you: for no punishment is now to be feared, when the surviving life of the burned mocks the fires.

Dan 3:24–27 (allusion, high confidence)

Notes and citation

Summary: Zeno says that the story of the three young men moves him from horror to longing for their glory, since faith makes the elements serve it.

  • Allusion: Dan 3:24–27; the hymn of the Three (extrabiblical). A leaked numeral and Migne references removed.

Notes on the original text

  • Digital text corrected (Migne's reference; OCR slip; OCR slip and leaked numeral): potius quant salutem → potius quam salutem; tres pueros incensos ( Dan. c. III). prius → tres pueros incensos, prius; cecinisse securos ( Ibid., c. IV): → cecinisse securos:; atrocissimac rei non vos terreat contemplatio 301: → atrocissimae rei non vos terreat contemplatio:; insultet iguibus vita → insultet ignibus vita.

Extrabiblical texts: Pr Azar 28-68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Topics: Martyrdom

Cite (SBL): Zeno, Tract. 2.72.1 (PL 11:497b–498a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-72-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-72-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 73

2.73.1PL 11:498a–498b

Mirum, fratres dilectissimi, ac delectabile certamen Deo, historia sacra prodidit nobis, ignis ac fidei. Etenim duo discordantia devotione Dominica in unam concordiam convenere: namque tribus in pueris fides puniri non timuit: immissis camino, ignis exæstuans detulit, ut eos unius virtutis esse persensit. Denique arsit incendium incendentibus, non incensis. admirabilis ratio! O inaestimabilis gloria Dei! Sacramento Trinitatis tam potentis elementi subacta natura est. Qui pulabantur incendio exstingui, emicant beatiores incensi.

Sacred history, dearest brothers, has revealed to us a wonderful contest, delightful to God, of fire and faith. For two discordant things came together into one concord by devotion to the Lord: for in the three boys faith did not fear to be punished: when they were thrown into the furnace, the seething fire gave way, as it perceived that they were of one power. In short, the burning burned the burners, not the burned. O admirable reasoning! O inestimable glory of God! By the sacrament of the Trinity the nature of so powerful an element was subdued. Those who were thought to be extinguished by the fire shine out more blessed for being burned.

Dan 3:22–27 (allusion, high confidence)

Notes and citation

Summary: Zeno describes the contest of fire and faith in which, by the sacrament of the Trinity, the fire spared the three young men and burned their executioners.

  • Allusion: Dan 3:22–27. A leaked Migne reference was removed.

Notes on the original text

  • Digital text corrected (Migne's reference and OCR slip; OCR slips; split word): ignis ac fidei. (Dan. c. IV.) Etenim duo discordantia devotine → ignis ac fidei. Etenim duo discordantia devotione; Dei! Sacramento Trinitatis tam p 'tentis elementi suhacta → Dei! Sacramento Trinitatis tam potentis elementi subacta; emicant beatioresi ncensi → emicant beatiores incensi.

Topics: Martyrdom, Trinity

Cite (SBL): Zeno, Tract. 2.73.1 (PL 11:498a–498b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-73-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-73-1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 74

2.74.1PL 11:498b–498a

Credulo percipe corde rem miram, Christiane, omnique virtutum exemplo famigerabilem. Hebræi vere tres pueri, senum constantia majores, juvenum virtute fortiores, sibi pares, Trinitatis sacramento præmuniti, unitatis una fide solidi, æqualitate pares, passionis victoria gloriosi. Hos barbarus rex, quod ejus statuam adorare contempserint, incendi praecepit. Qui ubi jactati sunt in fornacem ignis ardentis, Hos devote cupidus ignis excepit. Lambunt rosidos flammæ blandientes. Mira res! opacitas intus, incendium foris est: intus hymnus canitur, foris ululatus auditur. O magna potentia Dei! Incensores incendio concremati sunt: et qui incensi sunt, incendio suo superstites, triumphantes de camino procedunt, præstante Domino nostro Jesu Christo.

Receive with believing heart a wonderful thing, Christian, famous for every example of virtues. Three truly Hebrew boys, greater than old men in constancy, stronger than young men in courage, equal to one another, fortified by the sacrament of the Trinity, solid in the one faith of unity, equal in equality, glorious in the victory of suffering. These the barbarian king ordered to be burned, because they scorned to worship his statue. When they were thrown into the furnace of burning fire, the fire received them devoutly and eagerly. The caressing flames lick them, bedewed. Wonderful thing! Shade is within, fire without: within a hymn is sung, without wailing is heard. O great power of God! The burners were burned up by the fire: and those who were burned, surviving their burning, come out of the furnace in triumph, by the gift of our Lord Jesus Christ.

Dan 3:12–27 (allusion, high confidence)

Notes and citation

Summary: Zeno retells the story of the three young men, fortified by the Trinity, who sang in the furnace while their executioners were burned.

  • Dan 3. 'scutum' at the start of the description is read as 'senum' (old men).

Notes on the original text

  • Digital text corrected (OCR slip): scutum constantia majores → senum constantia majores; Trintatis sacramento → Trinitatis sacramento; unitatis una flde solidi → unitatis una fide solidi; Iios devote cupidus → Hos devote cupidus; opacitas inlus → opacitas intus; foris ululatus auditur. magna potentia → foris ululatus auditur. O magna potentia.

Topics: Martyrdom, Trinity

Cite (SBL): Zeno, Tract. 2.74.1 (PL 11:498b–498a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-74-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-74-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-74-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 75

2.75.1PL 11:498a–498b

Exsulta, Christiane, et Deum fortiter time, diaboli si vis incendia non timere. Ecce pueri sacramento muniti, tres numero, sed una virtute, anhelantibus flammis, camino rugiente non læduntur. Incensi hymnum canunt: barbarum regem fidei tenacitate confundunt. Vindicantur de incensoribus suis. Deum vident. Mors transiit in vitam, metus in gloriam. Sic quis non optet ardere?

Rejoice, Christian, and fear God bravely, if you wish not to fear the fires of the devil. See, the boys fortified by the sacrament, three in number but one in virtue, are not harmed by the panting flames and the roaring furnace. Burned, they sing a hymn; they confound the barbarian king by the tenacity of their faith. They are avenged on their burners. They see God. Death has passed into life, fear into glory. So who would not wish to burn?

Dan 3:22–25 (allusion, high confidence)

Notes and citation

Summary: In a short address on the three young men Zeno urges Christians to fear God and not the devil's fires.

  • Allusions: Dan 3:22–25 ('they see God': the fourth figure).

Notes on the original text

  • Digital text corrected (OCR slip): Deum videm. → Deum vident.; Mors transii in vitam → Mors transiit in vitam; Sic quis non oplet ardere → Sic quis non optet ardere.

Topics: Martyrdom

Cite (SBL): Zeno, Tract. 2.75.1 (PL 11:498a–498b; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-75-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-75-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-75-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 76

2.76.1PL 11:498b–499a

Tres Hebræi venerabiles, numeri sacramento muniti, ætate teneri, sed fidei solidatate robusti, supplicio suffragante gloriosi, amore divinæ rełigionis regis adorare imaginem contempserunt, utpote qui ipsum contempserunt regem: qui ira sufflatus, solito septies amplius caminum jussit incendi: ac ne quid immanitati sævientis deesse videretur, pice et stupa armatum incitatur incendium: æstuantibus globis rubescit quoque ipsum alienis ignibus coelum. Illo præcipitantur insontes: ibidemque, propter quem præcipitantur, inveniunt. Denique excipiuntur non flamma, sed rore; Dei dignatione, non pœna. O felix supplicium, quod incolumitate superante immortalitas prosequitur, et corona!

Three venerable Hebrews, fortified by the sacrament of the number, tender in age but robust in solidity of faith, glorious with punishment in their support, out of love for divine religion scorned to worship the king's image, since they scorned the king himself: and he, puffed up with anger, ordered the furnace to be heated seven times more than usual; and lest anything seem lacking to the savagery of the raging king, the fire is roused, armed with pitch and tow: even heaven itself grows red with alien fires from the seething balls. Into it the innocent are hurled: and there they find him for whose sake they are hurled. In short, they are received not by flame but by dew; by God's condescension, not by punishment. O happy punishment, which immortality and the crown follow, safety prevailing!

Dan 3:12–27 (allusion, high confidence)

Notes and citation

Summary: Zeno retells the three young men's refusal to worship the image and their rescue in the furnace, where they found the one for whom they suffered.

  • Dan 3:1–27; 'pitch and tow' as in the Greek additions (Pr Azar 23, extrabiblical).

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip (capital); split word): numeri sacramento Muniti → numeri sacramento muniti; supplicio suflfragante → supplicio suffragante; utpote qui ip. sum contempserunt → utpote qui ipsum contempserunt; Denique excipiuutur → Denique excipiuntur; non pœna. 0 felix supplicium → non pœna. O felix supplicium.

Extrabiblical texts: Pr Azar 23-27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Topics: Martyrdom

Cite (SBL): Zeno, Tract. 2.76.1 (PL 11:498b–499a; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-76-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-76-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-76-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Tractates 2, chapter 77

2.77.1PL 11:499a–499c

Non hodie mihi ad vos sermo est, fratres carissimi, de humanis gestis, aut meritis: nec Daniel inducitur inter frementium leonum rabidos rictus intrepidus coelesti prandio satur: nec Jonas inter æstuantes procellas sollicitique maris fluctus insanos tutior piscis alvo, quam alveo navis: nec tres pueri, quo ardere putabantur incendio, de suis incensoribus vindicati: sed de Domino nostro, quem ( proh nefas!) venerantur externi (si tamen dicendum est) sui carpunt. Sane nullis argumentis armatus, quibus illi libenter utuntur, qui adversis veritatem falsa componunt, sed coelestibus testimoniis inultUs, manifestis, ac puris, ut docti probent, minus instructi se se confirment, rudes discant, ipsique, qui blasphemare nituntur, salutis suae bono vel sero, si potest fieri, resipiscant.

My sermon to you today, dearest brothers, is not about human deeds or merits: Daniel is not brought in, fearless amid the raging jaws of roaring lions, filled with a heavenly meal; nor Jonah, amid seething storms and the mad waves of the anxious sea, safer in the fish's belly than in the ship's hold; nor the three boys, avenged on their burners by the fire in which they were thought to burn: but about our Lord, whom (oh, the wickedness!) strangers venerate and (if it may be said) his own tear apart. Indeed, armed with none of the arguments which those gladly use who put together falsehoods against the truth, but with heavenly testimonies, unassailable, manifest and pure, so that the learned may approve, the less instructed may confirm themselves, the untaught may learn, and those who strive to blaspheme may, if it can happen, even late come to their senses for the good of their salvation.

Jonah 1:17 (allusion, high confidence) · Dan 3:22 (allusion, high confidence)

Notes and citation

Summary: Zeno introduces a sermon not about the saints of the Easter readings but about Christ, whom his own people dispute, to be defended by Scripture alone.

  • 'his own tear apart' probably refers to Arian Christians. Allusions: Bel 31–39 (Daniel fed in the lions' den; extrabiblical); Jonah 1–2; Dan 3. 'inultUs' is read as 'invictis' (unassailable); uncertain. The sermon breaks off here. A leaked numeral and Migne references removed.

Notes on the original text

  • Digital text corrected (Migne's reference; Migne's reference and OCR slip; OCR slip; leaked numerals): fratres carissimi, 304306 de humanis → fratres carissimi, de humanis; rabidos rictus intrepidus (Dan. c. XIV) coelesti prandio satue → rabidos rictus intrepidus coelesti prandio satur; quam alveo navis (Jon. I et n): → quam alveo navis:; de Domino nostro, qucm → de Domino nostro, quem; si potest fieri, resipiscanr → si potest fieri, resipiscant.

Extrabiblical texts: Bel 31-39 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Topics: Christology, Heresy

Cite (SBL): Zeno, Tract. 2.77.1 (PL 11:499a–499c; trans. Sophia Scriptura, https://sophiascriptura.com/p/zeno-tractatus/2-77-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/zeno-tractatus/2-77-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-zeno-tractatus-2-77-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text; leaked footnotes, numerals and Migne's Scripture references removed by logged corrections). No public-domain or FOTC English exists, so each batch was re-read against the Latin.