Revelation 1:4 - Revision history

Nick: /* Alcuin of York */

2025-04-16T09:39:40Z

Alcuin of York

← Older revision		Revision as of 09:39, 16 April 2025
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	====Alcuin of York====		====Alcuin of York====
	Alcuin of York (died 804 A.D.) did a commentary on Revelation:		Alcuin of York (died 804 A.D.) did a commentary on Revelation[https://turretinfan.blogspot.com/2023/08/early-commentaries-on-revelation-with.html]:

	:John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,<sup>1</sup> because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,<sup>2</sup> that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.<sup>3</sup> So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?<sup>4</sup>		:John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,<sup>1</sup> because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,<sup>2</sup> that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.<sup>3</sup> So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?<sup>4</sup>

Nick: /* Alcuin of York */

2025-04-16T09:38:51Z

Alcuin of York

← Older revision		Revision as of 09:38, 16 April 2025
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	:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,<sup>5</sup> and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to		:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,<sup>5</sup> and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to

	<small>(1) 2 Kings 4:32 et seq. (2) Is. 60:15. (3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one. (4) Job 38:22-23. (5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>		:<small>(1) 2 Kings 4:32 et seq. (2) Is. 60:15. (3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one. (4) Job 38:22-23. (5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>

	:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,<sup>1</sup> because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.<sup>2</sup> It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.<sup>3</sup> So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.<sup>4</sup> Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.		:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,<sup>1</sup> because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.<sup>2</sup> It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.<sup>3</sup> So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.<sup>4</sup> Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.
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	:Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>		:Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>

	<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ». (2) John 1:1. (3) Acts 1:11. (4) John 20:22-23. (5) Cf. 1 John 5:7. (6) The word « martyr » comes from Greek, where it means « witness ». (7) Col. 3:3. (8) Acts 5:1 et seq.</small>		:<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ». (2) John 1:1. (3) Acts 1:11. (4) John 20:22-23. (5) Cf. 1 John 5:7. (6) The word « martyr » comes from Greek, where it means « witness ». (7) Col. 3:3. (8) Acts 5:1 et seq.</small>

	:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>		:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>

Nick: /* Alcuin of York */

2025-04-16T09:38:30Z

Alcuin of York

← Older revision		Revision as of 09:38, 16 April 2025
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	:Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>		:Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>

	<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».		<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ». (2) John 1:1. (3) Acts 1:11. (4) John 20:22-23. (5) Cf. 1 John 5:7. (6) The word « martyr » comes from Greek, where it means « witness ». (7) Col. 3:3. (8) Acts 5:1 et seq.</small>

	(2) John 1:1. (3) Acts 1:11. (4) John 20:22-23. (5) Cf. 1 John 5:7. (6) The word « martyr » comes from Greek, where it means « witness ». (7) Col. 3:3. (8) Acts 5:1 et seq.</small>

	:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>		:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>

Nick: /* Alcuin of York */

2025-04-16T09:37:47Z

Alcuin of York

← Older revision		Revision as of 09:37, 16 April 2025
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	:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,<sup>5</sup> and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to		:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,<sup>5</sup> and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to

	<small>(1) 2 Kings 4:32 et seq.		<small>(1) 2 Kings 4:32 et seq. (2) Is. 60:15. (3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one. (4) Job 38:22-23. (5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>

	(2) Is. 60:15.

	(3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one.

	(4) Job 38:22-23.

	(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>

	:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,<sup>1</sup> because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.<sup>2</sup> It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.<sup>3</sup> So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.<sup>4</sup> Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.		:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,<sup>1</sup> because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.<sup>2</sup> It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.<sup>3</sup> So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.<sup>4</sup> Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.

	Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>		:Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>

	<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».		<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».

	(2) John 1:1.		(2) John 1:1. (3) Acts 1:11. (4) John 20:22-23. (5) Cf. 1 John 5:7. (6) The word « martyr » comes from Greek, where it means « witness ». (7) Col. 3:3. (8) Acts 5:1 et seq.</small>

	(3) Acts 1:11.

	(4) John 20:22-23.

	(5) Cf. 1 John 5:7.

	(6) The word « martyr » comes from Greek, where it means « witness ».

	(7) Col. 3:3.

	(8) Acts 5:1 et seq.</small>

	:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>		:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>

Nick: /* Alcuin of York */

2025-04-16T09:36:37Z

Alcuin of York

Nick: /* Primasius */

2025-04-16T09:33:44Z

Primasius

← Older revision		Revision as of 09:33, 16 April 2025
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	:And from the seven spirits who are before the throne of God. Due to the sevenfold operation of the Holy Spirit, it is called the sevenfold spirit, that is, of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God. For the gifts of the one Spirit are legally commended when peace and grace are devoutly wished from the seven spirits.		:And from the seven spirits who are before the throne of God. Due to the sevenfold operation of the Holy Spirit, it is called the sevenfold spirit, that is, of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God. For the gifts of the one Spirit are legally commended when peace and grace are devoutly wished from the seven spirits.

			====Alcuin of York====
			Alcuin of York (died 804 A.D.) did a commentary on Revelation:

			:John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,1 because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,2 that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.3 So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?4

			:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,5 and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to

			<small>(1) 2 Kings 4:32 et seq.

			(2) Is. 60:15.

			(3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one.

			(4) Job 38:22-23.

			(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>

			:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,1 because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.2 It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.3 So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.4 Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.

			Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.5 One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” 6 are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,7 but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,8

			<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».

			(2) John 1:1.

			(3) Acts 1:11.

			(4) John 20:22-23.

			(5) Cf. 1 John 5:7.

			(6) The word « martyr » comes from Greek, where it means « witness ».

			(7) Col. 3:3.

			(8) Acts 5:1 et seq.</small>

			:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?1 Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.2

	====Lorenzo Valla====		====Lorenzo Valla====

Nick: /* Primasius */

2025-04-16T09:22:00Z

Primasius

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	:Et a septem spiritubus qui in conspectu throni dei sunt. Propter septenariam operationem spiritus sancti septiformis spiritus dicitur, id est sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, et timoris dei. Vnius enim spiritus dona legaliter commendantur, quanda a septem spiritibus pax et gratia deuotis optatur.[https://archive.org/details/commentariusinap0000prim/page/10/mode/1up]		:Et a septem spiritubus qui in conspectu throni dei sunt. Propter septenariam operationem spiritus sancti septiformis spiritus dicitur, id est sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, et timoris dei. Vnius enim spiritus dona legaliter commendantur, quanda a septem spiritibus pax et gratia deuotis optatur.[https://archive.org/details/commentariusinap0000prim/page/10/mode/1up]

	translated as[https://turretinfan.blogspot.com/2023/08/primasius-on-woman-of-revelation-12-ark.html]:		translated as:[https://turretinfan.blogspot.com/2023/08/primasius-on-woman-of-revelation-12-ark.html]

	:Grace to you and peace from God, who is, who was, and who is to come, the Almighty. Even though according to the apostle "God was in Christ, reconciling the world to himself," or as He Himself testifies "He who sent me is with me," due to the unity of one and the same nature: However, this passage should properly be attributed to the person of the Son. For He 'is', because He remains the same; He 'was', because with the Father He created all things, He did not begin with [being born of] the Virgin; He 'is to come' to judge.		:Grace to you and peace from God, who is, who was, and who is to come, the Almighty. Even though according to the apostle "God was in Christ, reconciling the world to himself," or as He Himself testifies "He who sent me is with me," due to the unity of one and the same nature: However, this passage should properly be attributed to the person of the Son. For He 'is', because He remains the same; He 'was', because with the Father He created all things, He did not begin with [being born of] the Virgin; He 'is to come' to judge.

Nick: /* Commentary */

2025-04-16T09:18:50Z

Commentary

@@ Line 17: / Line 17: @@
 ==Commentary==
-===Lorenzo Valla===
+====Primasius====
 :Gratia vobis ab eo qui est & qui erat & qui venturus est, et a septem spiritibus qui in conspectu throni eius sunt. Nescio an aliquid mysterii sit in hoc quod graece dicitur, ab iis qui est, & ab iis qui erat & ab iis qui venturus est sive ut ad verbum transferam ab ens, & ab iis quis erat, & ab iis qui venturus: quanquam graece propter articulos concinnius dicitur, ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος. An voluit Ioannes in deo significare immutabilem proprietatem quod non facit cum nominat septem spiritus: ἀπὸ τῶν ἑπτὰ πνευμάτων. Illud autem quod qui venturus est transfertur: praesentis est potius participium quam futuri. Sed cur interpres non transtulit nunc nomen graecum throni per sedis ut caeteris in locis facit?

Nick: /* Italian */

2025-03-01T08:11:41Z

Italian

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	====[[Italian]]====		====[[Italian]]====

	* [[~~1649~~ AD\|~~1649~~]] GIOVANNI, alle sette chiese, che son nell’Asia: Grazia a voi, e pace, da colui che è, e che era, e che ha da venire; e da’ sette spiriti, che son davanti al suo trono; (Giovanni Diodati Bible ~~1649~~)		* [[1607 AD\|1607]] GIOVANNI, alle sette chiese, che son nell’Asia: Grazia a voi, e pace, da colui che è, e che era, e che ha da venire; e da’ sette spiriti, che son davanti al suo trono; (Giovanni Diodati Bible 1607)

	* [[1927 AD\|1927]] Giovanni alle sette chiese che sono nell’Asia: Grazia a voi e pace da Colui che è, che era e che viene, e dai sette Spiriti che son davanti al suo trono, (Riveduta Bible 1927)		* [[1927 AD\|1927]] Giovanni alle sette chiese che sono nell’Asia: Grazia a voi e pace da Colui che è, che era e che viene, e dai sette Spiriti che son davanti al suo trono, (Riveduta Bible 1927)

Nick at 05:37, 1 March 2025

2025-03-01T05:37:19Z

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	====[[Theodore Beza]]====		====[[Theodore Beza]]====
	* [[1565 AD\|1565]] ~~(Beza 1st)~~		* [[1565 AD\|1565]]
	* [[1565 AD\|1565]] ~~(Beza Octavo 1st)~~		* [[1565 AD\|1565]]
	* [[1567 AD\|1567]] ~~(Beza Octavo 2nd)~~		* [[1567 AD\|1567]]
	* [[1580 AD\|1580]] ~~(Beza Octavo 3rd)~~		* [[1580 AD\|1580]]
	* [[1582 AD\|1582]] ~~(Beza 2nd)~~		* [[1582 AD\|1582]]
	* [[1589 AD\|1589]] ~~(Beza 3rd)~~		* [[1589 AD\|1589]]
	* [[1590 AD\|1590]] ~~(Beza Octavo 4th)~~		* [[1590 AD\|1590]]
	* [[1598 AD\|1598]] ~~(Beza 4th)~~		* [[1598 AD\|1598]] [[2491\|Ἰωάννης]] [[3588\|ταῖς]] [[2033\|ἑπτὰ]] [[1577\|ἐκκλησίαις]] [[3588\|ταῖς]] [[1722\|ἐν]] [[3588\|τῇ]] [[773\|Ἀσίᾳ]]· [[5485\|χάρις]] [[5213\|ὑμῖν]] [[2532\|καὶ]] [[1515\|εἰρήνη]] [[575\|ἀπὸ]] [[3588\|τοῦ]] [[3588\|Ὁ]] [[1510\|ὢν]] [[2532\|καὶ]] [[3588\|Ὁ]] [[1510\|ἦν]] [[2532\|καὶ]] [[3588\|Ὁ]] [[2064\|ἐρχόμενος]]· [[2532\|καὶ]] [[575\|ἀπὸ]] [[3588\|τῶν]] [[2033\|ἑπτὰ]] [[4151\|πνευμάτων]] [[3739\|ἃ]] [[2076\|ἐστιν]] [[1799\|ἐνώπιον]] [[3588\|τοῦ]] [[2362\|θρόνου]] [[848\|αὐτοῦ]]·
	[[Image:Revelation 1.4 Beza 1598.JPG\|300px\|thumb\|right\|[[Revelation 1:4]] in the [[1598 AD\|1598]] New Testament of Beza]]		[[Image:Revelation 1.4 Beza 1598.JPG\|300px\|thumb\|right\|[[Revelation 1:4]] in the [[1598 AD\|1598]] New Testament of Beza]]
	[[Image:Revelation 1.4 Beza 1598 Footnote.JPG\|300px\|thumb\|right\|Footnote at [[Revelation 1:4]] in [[Latin]] in the [[1598 AD\|1598]] New Testament of Beza]]		[[Image:Revelation 1.4 Beza 1598 Footnote.JPG\|300px\|thumb\|right\|Footnote at [[Revelation 1:4]] in [[Latin]] in the [[1598 AD\|1598]] New Testament of Beza]]

← Older revision		Revision as of 05:37, 1 March 2025
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	====[[Theodore Beza]]====		====[[Theodore Beza]]====
	* [[1565 AD\|1565]] ~~(Beza 1st)~~		* [[1565 AD\|1565]]
	* [[1565 AD\|1565]] ~~(Beza Octavo 1st)~~		* [[1565 AD\|1565]]
	* [[1567 AD\|1567]] ~~(Beza Octavo 2nd)~~		* [[1567 AD\|1567]]
	* [[1580 AD\|1580]] ~~(Beza Octavo 3rd)~~		* [[1580 AD\|1580]]
	* [[1582 AD\|1582]] ~~(Beza 2nd)~~		* [[1582 AD\|1582]]
	* [[1589 AD\|1589]] ~~(Beza 3rd)~~		* [[1589 AD\|1589]]
	* [[1590 AD\|1590]] ~~(Beza Octavo 4th)~~		* [[1590 AD\|1590]]
	* [[1598 AD\|1598]] ~~(Beza 4th)~~		* [[1598 AD\|1598]] [[2491\|Ἰωάννης]] [[3588\|ταῖς]] [[2033\|ἑπτὰ]] [[1577\|ἐκκλησίαις]] [[3588\|ταῖς]] [[1722\|ἐν]] [[3588\|τῇ]] [[773\|Ἀσίᾳ]]· [[5485\|χάρις]] [[5213\|ὑμῖν]] [[2532\|καὶ]] [[1515\|εἰρήνη]] [[575\|ἀπὸ]] [[3588\|τοῦ]] [[3588\|Ὁ]] [[1510\|ὢν]] [[2532\|καὶ]] [[3588\|Ὁ]] [[1510\|ἦν]] [[2532\|καὶ]] [[3588\|Ὁ]] [[2064\|ἐρχόμενος]]· [[2532\|καὶ]] [[575\|ἀπὸ]] [[3588\|τῶν]] [[2033\|ἑπτὰ]] [[4151\|πνευμάτων]] [[3739\|ἃ]] [[2076\|ἐστιν]] [[1799\|ἐνώπιον]] [[3588\|τοῦ]] [[2362\|θρόνου]] [[848\|αὐτοῦ]]·
	[[Image:Revelation 1.4 Beza 1598.JPG\|300px\|thumb\|right\|[[Revelation 1:4]] in the [[1598 AD\|1598]] New Testament of Beza]]		[[Image:Revelation 1.4 Beza 1598.JPG\|300px\|thumb\|right\|[[Revelation 1:4]] in the [[1598 AD\|1598]] New Testament of Beza]]
	[[Image:Revelation 1.4 Beza 1598 Footnote.JPG\|300px\|thumb\|right\|Footnote at [[Revelation 1:4]] in [[Latin]] in the [[1598 AD\|1598]] New Testament of Beza]]		[[Image:Revelation 1.4 Beza 1598 Footnote.JPG\|300px\|thumb\|right\|Footnote at [[Revelation 1:4]] in [[Latin]] in the [[1598 AD\|1598]] New Testament of Beza]]

← Older revision		Revision as of 09:36, 16 April 2025
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	Alcuin of York (died 804 A.D.) did a commentary on Revelation:		Alcuin of York (died 804 A.D.) did a commentary on Revelation:

	:John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,1 because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,2 that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.3 So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?4		:John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,<sup>1</sup> because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,<sup>2</sup> that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.<sup>3</sup> So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?<sup>4</sup>

	:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,5 and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to		:Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,<sup>5</sup> and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to

	<small>(1) 2 Kings 4:32 et seq.		<small>(1) 2 Kings 4:32 et seq.
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	(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>		(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».</small>

	:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,1 because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.2 It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.3 So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.4 Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.		:be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,<sup>1</sup> because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.<sup>2</sup> It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.<sup>3</sup> So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.<sup>4</sup> Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.

	Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.5 One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” 6 are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,7 but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,8		Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.<sup>5</sup> One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” <sup>6</sup> are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,<sup>7</sup> but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,<sup>8</sup>

	<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».		<small>(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».
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	(8) Acts 5:1 et seq.</small>		(8) Acts 5:1 et seq.</small>

	:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?1 Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.2		:and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?<sup>1</sup> Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.<sup>2</sup>

	====Lorenzo Valla====		====Lorenzo Valla====