1 Nevertheless your saints had a very great light, whose voice they hearing, and not seeing their shape, because they also had not suffered the same things, they counted them happy.
Rabanus Maurus · AD 856 For the saints of God there was the greatest light, when they were illuminated both outwardly by bodily light and inwardly by spiritual radiance; for the faith of God and the purity of conscience enlightened them within, whose voices the enemies heard, but whose appearance they did not see, because darkness blinded their eyes, and because, by the temptation of the plagues which…
Bonaventure · AD 1257 But to your holy ones etc. Thus the Egyptians were in darkness; but, in the sense of however; to your holy ones: namely the Israelites, according to that passage of Leviticus 11: "Be holy"; there was the greatest light, because there was exterior bodily light; whence Exodus 10: "Wherever the children of Israel dwelt, there was light"; likewise interior spiritual light; whence t…
2 But for that they did not hurt them now, of whom they had been wronged before, they thanked them, and begged them for pardon for that they had been enemies.
Bonaventure · AD 1257 And those who before had been harmed, namely by Pharaoh oppressing and scourging them, as is clear from Exodus 1. Because they were not harmed, namely by the plagues inflicted by God, they gave thanks to you: Isaiah 51: "Joy and gladness shall be found therein, thanksgiving and the voice of praise." And that there might be a distinction, namely between themselves and the Egypti…
3 Instead of which you gave them a burning pillar of fire, both to be a guide of the unknown journey, and a harmless sun to entertain them honorably.
Bonaventure · AD 1257 On account of which, namely because they were grateful for the benefit bestowed, praying by offering thanks: they had a burning column of fire, namely by night, as is clear from Exodus 13; as a guide on an unknown way, namely through the desert, and a sun without harm, along the way; a sun, I say, of good lodging, supply: a guide to the end of the journey; you provided; without…
4 For they were worthy to be deprived of light and imprisoned in darkness, who had kept your sons shut up, by whom the uncorrupt light of the law was to be given to the world.
Rabanus Maurus · AD 856 By the merit of Egypt, they endured the punishments of darkness, who, blinded by the obscurity of envy, wished to keep the people of God, to whom the light of the divine law was to be handed down, in their prison, and although they intended not even to spare their infants, by the judgment of God, when one son, that is, Moses, was rescued from death by water, a multitude of adve…
Bonaventure · AD 1257 Worthy indeed were those, namely the Egyptians, supply: to lack light, with regard to the privation of sense, and to suffer the prison of darkness, with regard to the privation of movement: who kept them enclosed etc., not permitting them to go out from the land of Egypt; Exodus 5: "I know not the Lord, and I will not let Israel go." Your holy sons, namely the Israelites believ…
5 And when they had determined to slay the babes of the saints, one child being cast forth, and saved, to expose them, you took away the multitude of their children, and destroyed them altogether in a mighty water.
Bonaventure · AD 1257 When they thought, namely the Egyptians, of the just, that is, of the Hebrews, to kill the infants, not only by simple thought, but also progressively toward the deed, as is clear from Exodus 1. And one son, namely Moses, being exposed, namely by his mother, and delivered, namely by the daughter of Pharaoh, as is clear from Exodus 2.
6 Of that night were our fathers certified before, that assuredly knowing to what oaths they had given credence, they might afterwards take courage.
Bonaventure · AD 1257 For that: for, stands for but: night, namely the night on which the firstborn were slain, was known beforehand by our fathers, namely Abraham and others: whence Genesis 15: "Know assuredly that your seed shall be a stranger in a land not its own" etc.; or by the Israelites themselves in Egypt, with Moses foretelling it to them, as is clear from Exodus 12.
7 So of your people was accepted both the salvation of the righteous, and destruction of the enemies.
Rabanus Maurus · AD 856 At the time when the people of God were to be led out of Egypt by Moses and Aaron, the people themselves, still situated in Egypt, were sacrificing the Passover victim at the Lord's command; and therefore it is said that they sacrificed secretly, because, terrified by fear of their enemies, they did this in hiding, just as they learned from Moses' teaching how the law of the Pa…
Bonaventure · AD 1257 But there was received etc., namely on that night, or according to the Gloss: "the law of the Passover," on that night, as if for a great benefit, by your people, namely the Israelite people, as is clear from Exodus 12, where it is said: "And they did" etc.; the salvation indeed of the just, for by it the Israelites were saved from the destroying Angel, as is clear from Exodus…
8 For with which you did punish our adversaries, by the same you did glorify us, whom you had called.
Bonaventure · AD 1257 For as you struck our adversaries, namely by slaying them on account of their sins, so also urging us on, supply: to better things, namely to faith and the reception of the Law; Deuteronomy 32: "As an eagle stirring up to fly" etc., you magnified us, namely by magnificently delivering us from that destruction.
9 For the righteous children of good men did sacrifice secretly, and with one consent made a holy law, that the saints should be like partakers of the same good and evil, the fathers now singing out the songs of praise.
Bonaventure · AD 1257 For in secret, namely on account of fear of the Egyptians, according to the Gloss; they sacrificed, namely by immolating the Passover, as is clear from Exodus 12. The just children, namely the sons, of the good, namely of the Israelites, together with their fathers themselves, on account of which they merited to be freed, the firstborn of the Egyptians having been slain.
10 But on the other side there sounded an ill according cry of the enemies, and a lamentable noise was carried abroad for children that were bewailed.
Rabanus Maurus · AD 856 It commemorates what the Book of Exodus recounts about the killing of the firstborn, when the Lord struck in the middle of the night every firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive woman who was in the prison, and every firstborn of the animals (Ex. 11).
Bonaventure · AD 1257 Thus I said, that ancestral praises were being sung forth; but there resounded, namely loudly throughout the whole land of Egypt, the discordant voice of the enemies, that is, the voice of the Egyptians, horrible to hear: Exodus 12: "There arose a great cry in Egypt"; and there was heard a lamentable wailing, that is, weeping with lamentation: for there was a cry of the voice a…
11 The master and the servant were punished after one manner; and like as the king, so suffered the common person.
Bonaventure · AD 1257 But with a similar punishment, that is, by the loss of his firstborn, the servant was afflicted together with the master, in one house: and the common man suffered similar things to the king, namely in the whole kingdom of Egypt, Exodus 12: "He struck every firstborn in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, even to the firstborn of the captive…
12 So they all together had innumerable dead with one kind of death; neither were the living sufficient to bury them: for in one moment the noblest offspring of them was destroyed.
Bonaventure · AD 1257 Similarly therefore all, that is, the greater and the lesser and the middling, namely King Pharaoh and the other lords and their servants: had innumerable dead, all the firstborn, dead, I say, by one manner of death, namely by one kind, because it was a divine plague.
13 For whereas they would not believe anything by reason of the enchantments; upon the destruction of the firstborn, they acknowledged this people to be the sons of God.
Bonaventure · AD 1257 For concerning all, as if to say: and rightly were the firstborn thus slain: for concerning all, that is, on account of all the plagues previously inflicted, not believing, namely the Egyptians, on account of the benefits, namely those done to them in the relaxation of each of the plagues, as is clear from Exodus seven, eight, nine, ten, and twelve.
14 For while all things were in quiet silence, and that night was in the midst of her swift course,
Rabanus Maurus · AD 856 It says that at midnight, almighty God made his word descend from heaven, from the royal throne, like a ruthless champion in the middle of the land of slaughter, to powerfully carry out the judgment of death on the godless.
Bonaventure · AD 1257 I well said: Then when first there was the destruction: for, in the sense of because: when quiet silence held all things: silence, namely of the night, which was given for resting, just as the day for working: whence First Thessalonians five: "Those who sleep, sleep at night." And the night in its course had reached its midpoint, that is, when it was the middle of the night: wh…
15 Your Almighty word leaped down from heaven out of your royal throne, as a fierce warrior into the midst of a land of destruction,
Vigilius of Thapsus · AD 484 On the common omnipotence of the Trinity. Omnipotent Father, omnipotent Son, omnipotent Holy Spirit (2 Cor. 3:17). Concerning the Father in Solomon: your all-powerful word leaped from heaven, from the royal thrones, came (Wis. 18:15).
Cerealis of Castellum Ripense · AD 485 That the Son is omnipotent is therefore taught. In Solomon it is written: Your omnipotent word, Lord, leaped from your royal throne into the midst of the doomed land (Wis. 18:15). Therefore, he is also king who holds royal thrones. Likewise in the Apocalypse: Therefore says the Son of God, who is and who was the omnipotent God. (Rev.
Bonaventure · AD 1257 Your almighty word, O Lord, that is, your ordinance and command: whence Hebrews 4: "The word of God is living and effective," namely because of the impossibility of resisting, leaping from heaven, leaping he says because of the swiftness, from heaven, that is, in the destroying Angel, from the royal thrones, namely yours, that is, from the company of Angels, among whom you reig…
16 And brought yours sincere commandment as a sharp sword, and standing up filled all things with death; and it touched the heaven, but it stood upon the earth.
Bonaventure · AD 1257 A sharp sword, that is, about to fulfill the office of a sharp sword through the slaying of the firstborn: Hebrews 4: "The word of God is living and effective and more piercing than any two-edged sword"; likewise Ephesians 6: "The sword of the Spirit, which is the word of God." A sword, therefore, sharp, because of the ready facility for harming, bearing your unfeigned command,…
17 Then suddenly visions of horrible dreams troubled them greatly, and terrors came upon them unlooked for.
Rabanus Maurus · AD 856 In the middle of the night, he says that the almighty God sends a word from heaven, from royal seats, a harsh conqueror, to leap into the midst of the land of destruction, and to exercise the judgment of death powerfully upon the wicked. For what is the word of the Lord, if not the Son of God?
Bonaventure · AD 1257 Then immediately, namely at the very hour of the slaying, visions of evil dreams, that is, of terrible ones, disturbed them, namely those sleeping: the Gloss: "So that neither to those awake nor to those sleeping was rest given." And unforeseen fears, that is, sudden ones, came upon them, namely upon them: Job 7: "You will terrify me through dreams, and shake me with horror thr…
18 And one thrown here, and another there, half dead, showed the cause of his death.
Bonaventure · AD 1257 And one here, another there, namely than the other, cast down half-dead, that is, at the extremity of his life; he showed the cause of death on account of which he was dying, namely by indicating to others, as he was able, namely on account of the hardness of heart rebelling against the God of the Hebrews and against Moses, his servant: Romans 2: "According to your hardness and…
19 For the dreams that troubled them did foreshow this, lest they should perish, and not know why they were afflicted.
Bonaventure · AD 1257 The visions indeed, of dreams, namely, which disturbed them, forewarned these things, namely the cause of their death. Lest they perish unknowing why they suffered evils, and thus be excused on account of ignorance from impenitence: Isaiah 28: "Vexation will give understanding to the hearing"; Gregory: "The eyes which guilt closes, punishment opens."
20 Yes, the tasting of death touched the righteous also, and there was a destruction of the multitude in the wilderness: but the wrath endured not long.
Augustine of Hippo · AD 430 For we accuse you of nothing except the crime of schism, which by persisting wrongly you have also made into heresy. But how greatly this crime is weighed by divine judgment, read what I do not doubt you have read. You will find Dathan and Abiram swallowed up by the opening of the earth, and all the others who agreed with them consumed by fire that came out from among them.
Rabanus Maurus · AD 856 Here is recalled the story, which is narrated in the Book of Numbers, of how after the killing of Korah, Dathan, and Abiram, the sons of Israel murmured against Moses and Aaron, saying: You have killed the people of God. And when the sedition arose and the chaos increased, Moses and Aaron fled into the tabernacle of the covenant.
Bonaventure · AD 1257 But it touched etc. Thus the Egyptians were punished, and not only they: but, for "however": it touched then: then, is taken broadly, so that the sense is: Then, namely at that time when, having gone out of Egypt, they were journeying through the desert, it touched even the just, namely the children of Israel.
21 For then the blameless man made haste, and stood forth to defend them; and bringing the shield of his proper ministry, even prayer, and the propitiation of incense, set himself against the wrath, and so brought the calamity to an end, declaring that he was your servant.
Bonaventure · AD 1257 He says therefore: For hastening etc. I have rightly said that your wrath did not long remain: for hastening, a man without reproach, namely Aaron: whence Numbers 16: "When Aaron had heard this and had run into the midst of the multitude, which the conflagration was already devastating" etc.; hastening, in this is intimated the fervor of heart; without reproach, the holiness of…
22 So he overcame the destroyer, not with strength of body, nor force of arms, but with a word subdued him that punished, alleging the oaths and covenants made with the fathers.
Bonaventure · AD 1257 But he overcame the throngs, that is, the troubled people, by dividing and penetrating through them, not by the strength of the body, as Samson overcame the Philistines, Judges 15; nor by the armor of power, namely powerful and strong armor, as David overcame Goliath, 1 Kings 17: 1 Maccabees 3: "Not in the multitude of the army is the victory of war." But by the word, namely of…
23 For when the dead were now fallen down by heaps one upon another, standing between, he stayed the wrath, and parted the way to the living.
Rabanus Maurus · AD 856 In what he says about the robe of the ephod, which the high priest wore, that it contains the whole world, and the great deeds of the ancestors engraved on the four rows of stones, and the magnificence of God in the crown which the high priest himself wore on his head, although these express the series of all virtues which the priest of God ought to have in his teaching and con…
Bonaventure · AD 1257 For when etc., as if to say: rightly did I say that he overcame the multitudes etc.: for when the dead had already fallen in heaps upon one another, that is, when the dead lay in heaps one upon another: he stood between, that is, he stood between the living and the dead: whence Numbers sixteen: "He stood between the dead and the living." And he cut off the assault, namely of th…
24 For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers carved, and your Majesty upon the diadem of his head.
Origen of Alexandria · AD 253 The name "world" is often used in the Scriptures with different meanings. What in Latin we call "world," the Greeks call kosmos, and kosmos not only means "world" but also "ornament." In fact, in Isaiah, when a reproach is made against the powerful children of Zion, it is said, "Instead of golden ornaments you will be bald, because of your works," where "ornament" is indicated…
Bonaventure · AD 1257 In the adornment of the High Priest, there were four rows of stones. "For on his full-length robe was the whole world, and the glories of the fathers were carved in four rows upon the stones." And in these are the fourfold orders of the mysteries: and it is in this order that the Scriptures are planted.
25 To these the destroyer gave place, and was afraid of them: for it was enough that they only tasted of the wrath.
Rabanus Maurus · AD 856 Therefore, the devastator who was sent feared the spiritual, not the figurative, appearance, because he recognized the greatness of the true Pontiff.
Bonaventure · AD 1257 To these, however, namely the sacred vestments, the one who was destroying yielded, namely the Angel or the fire, yielding not on account of those vestments themselves, but on account of what they signified, namely on account of the future adornment, that is, the sacrifice of the supreme Pontiff, namely Christ, according to what the Gloss touches upon.