Explanatio: Rev. 16:13-16

THE EXPLANATION ABOUT THESE SAME FROGS BEGINS

“And I saw. Out of the dragon’s mouth and out of the beast’s mouth and out of the false prophet’s mouth: three unclean spirits.” We have already said above that the “dragon” is the devil. Indeed, the “beast” is all evil people — that is, his body. His sacerdotes are the “false prophet” whom we explained above is the “beast with two horns.” These three are one. He testified himself to have seen the three spirits, but they have ‘one spirit’Caes because they have one head, the devil, whose members they are believed to be.

These spirits are the words of his own, because this people speaks what the devil inspires in them. This is also the ‘false prophet’Caes whom his sacerdotes are said to be. ‘He saw one spirit,’GryTyc, Caes, Prim ‘but’GryTyc, Caes ‘instead of the number’GryTyc, Caes, Prim, Bede ‘of the parts’GryTyc, Prim, Bede ‘of one body.’GryTyc, Caes, Prim, Bede ‘The dragon — that is, the devil — actually is at both the beast’GryTyc, Caes — ‘the body’GryTyc, Caes, Prim ‘of the devil’GryTyc, Caes, Prim, Bede — ‘and the false prophet — that is,’GryTyc, Caes ‘those put in charge of the body of the devil;’GryTyc, Caes, Bede ‘it is one spirit.’GryTyc, Caes

“As if frogs. For they are spirits of demons doing signs as frogs.” (Rev. 16:12, VL) ‘For’Isid ‘the frog is the most loquacious vanity, for’Isid, Elip ‘this’Isid ‘animal is useful’ for ‘nobody else, except that it provides the sound of its raucous voice and annoying clamors.’Isid, Elip ‘And so,’GryTyc, Caes ‘they are unclean in their own place on account’GryTyc, Caes ‘of error,’Caes and they are accustomed to be nursed in both accumulations ‘of waters’ and ‘muck,’Caes, Bede and in pits; and they are seen as unbecoming and disgusting.

‘They are not only exiles from the waters and patient with dryness, but also’GryTyc, Caes ‘they wallow in’GryTyc, Caes, Bede ‘their’GryTyc ‘waters’GryTyc, Caes ‘with filth and muck.’GryTyc, Caes, Bede ‘As’GryTyc, Caes ‘with hypocrites’GryTyc, Caes, Bede and false prophets, ‘they do not live’Caes ‘in’ the most limpid ‘water’GryTyc, Caes which is in springs or rivers — which is the teaching of the Apostles or the doctors — ‘but in’Caes their people who ‘are believed’Caes to be members of the devil. Into their minds, with unbecoming clamors, they send forth voices like frogs from the muck; ‘those who inflict their tales of deception on the world, with a certain inane and inflated modulation like the sounds and songs of frogs.’Isid

‘As with Pharaoh, who,’ when ‘he would lead the people to a baptism,’ died ‘when he dared to enter after them himself,’Bede so it is most certain that these unclean frogs have the spirit — that is, the “spirits of demons,” who are hidden in this muck of pleasure.

“Doing signs, who come out to the kings of all the globe to gather them together into war, for the great Day of the Lord Almighty.” (Rev. 16:14, VL) ‘He says’TycReg“the kings”Tyc Reg, Bede are all ‘the humans of the devil’s kingdom.’TycReg Those who rule their bodies forcefully, ‘like the saints,’TycReg ‘are called’Bede “kings;” and so on the other hand, evil humans who do their wills with the body are said to be “kings.”

“Doing,” he said, “signs.” He says “signs” but they are not true ones; because they would deceive in such a way under the name of Christianity and holiness, they are said to “do signs.”

“Who go out to the kings of all the globe.” ‘He did not say “they shall do” or “they shall go out,”‘ as would only be said to have been about the future; ‘but’ he said ‘“doing,”‘ and in one [word] it includes all the times, all in all, that false prophets will do [“signs”] in the Church, from the Passion of Christ until the Antichrist.’For it is the recapitulation of all times in which hypocrites do signs, carrying heavenly things’ — that is, Baptism — to the people, ‘and showing them the blessing, as it were.’GryTyc

“To gather them together,” he says, “to war, for the great Day.”GryTyc ‘Not’GryTyc, Bede, Prim ‘that he collects’GryTyc, Prim [them] ‘into one place’ from ‘the whole globe, but’GryTyc, Bede, Prim ‘each nation individually,’GryTyc, Prim ‘in’GryTyc, Bede, Prim ‘its own’GryTyc, Bede ‘place.’GryTyc, Bede, Prim For as the Catholic Church is spread into all the world, so in all the world the devil is believed to have his own, who persecute the Church under the name of Christianity. As He says to His Church, “I know where you dwell — where the seat of Satan is.” (Rev. 2:13)

And so he says “the great Day of the Lord” is all the time from the Lord’s Passion; but it is to be received according to the place. For sometimes he says the “Day of the Lord” is the “Day of Judgment;” sometimes, the last persecution of Antichrist; sometimes he says all times — that is, from the Passion of the Lord up until the Antichrist — which he does not call “a time,” but “one day.” As it is said by the prophet Amos, “Woe,” he says, “to those who long for the Day of the Lord. For what is this to you all? The day of the Lord and its darkness, and it is not light. In some way, it is as if a human would flee from the face of the lion, and a bear charges at him; and he runs into his house and leans up against a wall, and a snake bites him. Is not the Day of the Lord darkness and not light, and cloud not holding light?” (Amos 5:18)

‘Surely these comparisons would not be fitting to the Day of Judgment, when already one is not free to flee from peril into peril, for already the eternal fire is spoken about there? Or is there “darkness, or a cloud not having daylight,” (Amos 5:18) on the Day of Judgment, when he let it be written, “In the same way lightning has come out of the east and appears even into the west, so shall the coming of the Lord be”? (Mt. 24:27, VL)

’Therefore,’ if ‘these things’GryTyc which we have spoken about will not be [at the Day of Judgment], ‘they are in this life, in which “the day of the Lord” [and] “the darkness” are’ — ‘that is, those who’ “long” to finish off this world in their delights. “Woe,” he says, “to those who long for the day of the Lord” — ‘that is, those who are delighted in’GryTyc, Caes ‘it,’GryTyc ‘to whom it is pleasant, who perceive’GryTyc, Caes ‘good things’GryTyc ‘in it, who estimate “religion to be’ financial profit,” (cf. 1 Tim. 6:5, VL) ‘to whom he says,’ “Woe to you, you are full… woe to you who laugh, for you will lament.” (Lk. 16:25, VL)

‘About them he does not say,’GryTyc, Caes “Blessed are those lamenting and mourning.” (Mt. 5:5, VL) This day — that is, the world — is not longed for by them, for whom this day is the “furnace of humiliation,” (Sir. 2:5) “of poverty,” (Is. 48:10) and “of tribulation;” (Sir. 27:6) but he who, to Christ, is poor and hungry, is called Dives the rich man; he is “dressed in purple and is feasted in splendor.” (Lk. 16:19, VL)

For what did it profit Dives the rich man to be named a “son of Abraham,” he who will not do “the works of Abraham”? (Lk. 16:24; Jn. 8:39; cf. James 2:21) What does it profit one to be called a Christian and not be an follower of Christ? (cf. 1 Cor. 4:16; 1 Cor. 11:1; etc.) For what did it profit Dives the rich man to have recognized the Day of the Lord, and to long for unlawful things, rejoicing to generate in this world the affluence of dignity and riches? Is this not the Day of the Lord to him who has longed for it – he will have greed in this world and nakedness shortly after, and then is confused by all the fog of darkness, and there exists the perpetual night of blindness? He who did not reproach a brother’s negligence during his life and could not open his eyes in this world, but who has beseeched to reproach him from Sheol? (cf. Lk. 16:27-31)

‘In the end, Amos continues and says that in just that way, this Day would be hostile to those longing for it. “I hate your festive days,” says the Lord, “and I will not be perfumed by your solemnities. And so if you offer your holocausts and sacrifices, I will not accept. And I do not regard the sign of salvation on your thresholds. For I will not listen to the rumble of your ways and the psalm of your instruments.” (Amos 5:21-23, VL)GryTyc

‘He did not say, “If you offer My holocausts, I will not accept,” but “your holocausts.” For the Lord wills His one to be – that is, the divine one, not their human one as they offer it. And even so, with the blood of a lamb they put upon their threshold a sign for salvation which God does not regard’ — that is, they bear ‘the Sign’GryTyc of the Cross on their forehead and suppose themselves to have the security of Baptism and the evidence of Christianity; and they suppose this to suffice for them, rather than being sharers of Christ through this sign, with just works.

‘For their sign is of the beast, not with the Blood of Christ.’GryTyc For this reason he says, “Doing signs.”

‘From there on, he adds and shows the Day of the Lord to those longing for it, who are used to their own false lawful [behavior]; and the festivities of an annual solemnity are received and celebrated lawfully by them.’ What ‘they make is theirs and not the Lord’s; having no compassion on their brothers, they suppose their jocundity as if it were perpetually permanent and not fleeting. “Woe,” he says, “those who choose this day, and approach that day of the empty one; and they taste and observe the false Sabbath — that is, they rest on feasts of solemnity; those who sleep on ivory beds and luxuriate in their coverings, and chew on young goats out of the flock and nursing calves out of the flock, who clap for the sound of instruments” (Amos 6:1, 3-5, VL) as if they reckoned them as permanent things and never as passing or fugitive things — “those who drink cultivated wine and are anointed with first-rate unguents, and have had no compassion on the afflicted.” (Amos 6:5-6, VL)

‘Further on, in a third way, he spoke in common about the Day of the Lord, all time, and the last contest, which is expected in the future. Those who finish up this day of the age in delights are enticed away from this day of delights toward the day of punishment.

‘The prophet [Zephaniah] said, looking toward this day, “The great Day of the Lord is close, close and exceedingly fast. The bitter and hard voice of the Day of the Lord has been set up.’ Everyone strong and ‘powerful’ shall have tribulation there, on that day. ‘That day: day of wrath, day of oppression and need, day of tribulation and distress and extermination, day of darkness and storm, day of cloud and fog, day of trumpet and clamor above those fortified cities, and above those tall bulwarks. And I will squeeze humans. And they move as if blind men, for they have sinned against the Lord; and their poured-out blood is like slime and their flesh like excrement. But neither their silver nor their gold will be able to deliver them, on the day of wrath of the Lord.” (Zeph. 1:14-18, VL)

‘And so all time, both’ present ‘and future, is made manifest; He is said’GryTyc to gather them “for war on the great Day of the Lord.” (Rev. 16:14, VL)

“Behold, he comes as a thief! Blessed is he who keeps watch and keeps his clothing, lest he walk naked and they should see his shame. And he gathered them together in the place which in Hebrew is called Armageddon.” (Rev. 16:15-16, VL) “Blessed is he who keeps watch” now, and walks dressed in white “clothing” by his works — that is, ‘Baptism’Prim and penitence — and desires the alms and just workings not for the present, but for future rest; so that indeed, he will be enwrapped in all directions by good works, so that he may not fall apart in speaking, doing, or thinking, lest on the Day of Judgment, the saints “should see his shame.” But that he said, ‘“He gathered them together in the place which in Hebrew’ is called ‘Armageddon’Prim — here it pertains to the Antichrist’s last persecution, almost as if he were to say, “He “gathered them for battle.” Here it pertains towards the saints who will be in the contest in that time. ‘In another recapitulation, he interprets’GryTyc, Prim ‘this’GryTyc, Bede ‘place, saying, “He gathered’GryTyc, Prim, Bede ‘them’GryTyc, Prim ‘together in’GryTyc, Prim, Bede ‘war, the number of whom is like the sands of the sea.’GryTyc, Prim ‘And they ascended to the breadth of the earth, and they encompassed’GryTyc ‘the camp of the saints and the’GryTyc, Bede ‘beloved’GryTyc ‘city” (Rev. 20:7-8, VL) — that is, the Church.’GryTyc, Bede

‘He repeats the order’ more openly in the seventh basin and the last persecution, “such as never will have happened” in the “world.” (Rev. 16:18, VL; cf. Mt. 24:21) It finishes.

THE SIXTH BASIN ENDS

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Storia: Rev. 16:13-16

THE ACCOUNT OF THE ABOVE-SAID FROGS BEGINS

“And I saw. Out of the dragon’s mouth, and out of the beast’s mouth, and out of the false prophet’s mouth: three unclean spirits as if frogs. For they are the spirits of demons doing signs as frogs, who come out to the kings of all the globe to gather them together into war, for the great Day of the Lord almighty.

“Behold, He will come as a thief! Blessed is he who keeps watch and keeps his garment, lest he move in the nude and they see his shame.

“And He has gathered them together in the place which is called in Hebrew, “Armageddon.” (Rev. 16:13-16, VL)

THE ACCOUNT ENDS

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Explanatio: Rev. 16:12

THE EXPLANATION OF THE ABOVE-WRITTEN ACCOUNT BEGINS

“And the sixth angel poured out his basin upon that great river Euphrates” — ‘that is, upon’GryTyc, Caes all that ‘evil’GryTyc ‘people,’GryTyc, Caes prepared for the fire of burning; as he says, “and its water was dried up” — ‘that is,’GryTyc perfected ‘for the combustion’GryTyc, Caes ‘in which’GryTyc, Bede ‘nothing would have remained’GryTyc, Bede, Prim ‘alive,’GryTyc, Bede ‘nothing green’GryTyc, Bede, Prim ‘that’GryTyc, Bede ‘would not have been’GryTyc ‘ready for the fire.’GryTyc, Bede ‘This is what’Bede ‘he said above:’GryTyc, Bede, Caes “‘The harvest’GryTyc, Bede, Caes, Prim ‘of the earth’GryTyc, Bede, Caes ‘is ripe’GryTyc, Bede, Caes, Prim — and seek it out in the seventh book!

“So that the way of their kings, who are from the rising of the Sun, might be prepared.” (Rev. 16:12, VL) Christ is ‘the “Sun;” (cf. Mal. 4:2, Ps. 18:6)’Bede the saints are the “kings who are ‘from the rising of the Sun’Ambr — ‘that is,’GryTyc, Caes, Prim, Ambr ‘from’GryTyc, Ambr ‘Christ.’GryTyc, Caes, Prim, Ambr ‘For the just’GryTyc, Caes are taken up to [meet] “‘Christ’GryTyc, Caes ‘on the way,’GryTyc, Bede, Caes in the air.” This is the “way of their kings… from the rising of the Sun.”

‘Putting aside’ the sixth* ‘angel, he recapitulates more briefly from the beginning.’GryTyc, Bede, Caes

THE SIXTH ANGEL ENDS

* Bede, Caesarius, and Gryson’s Tyconius all say, “Putting aside the seventh angel [for later].” Only Beatus mentions the short space given to the sixth one.

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Storia: Rev. 16:12

THE ACCOUNT OF THE SIXTH ANGEL BEGINS

“And the sixth angel poured out his basin upon that great river Euphrates and its water was dried up, so the road of their kings, who are from the rising of the sun, might be prepared.” (Rev. 16:12, VL)

THE ACCOUNT ENDS

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Explanatio: Rev. 16:10-11

THE EXPLANATION OF THE ABOVE-WRITTEN ACCOUNT BEGINS

“And the fifth angel poured out his basin upon the throne of the beast, and his kingdom became enwrapped in darkness” (Rev. 16:10, VL) – ‘that is, [it became] obscured and’GryTyc ‘with different light,’ from these ‘plagues’Bede, GryTyc about which we have spoken before. ‘For’GryTyc“the throne of the beast”is’GryTyc, Caes ‘his’GryTyc ‘church;’GryTyc, Caes she is “under the feet” of the woman. (Rev. 12:1; cf. Gen. 3:15)

“‘And they were eating’GryTyc ‘their tongues’GryTyc, Bede because of their hurts” (Rev. 16:10, VL) — ‘that is,’GryTyc ‘they were harming themselves’ GryTyc, Caes and each other, because when the evil would be one, and the body of the devil would be one, they have no peace for themselves among each other; as Truth says, “For brother shall kill brother to death, and father will kill son, and children shall rise up against parents and put them to death.” (Mt. 10:21, VL)

“Blaspheming, from out of the wrath of God,” (Rev. 16:11, VL)’GryTyc, Bede, Caes because ‘they reckon’ this brief time ‘with joy;’GryTyc, Caes, Bede and what they see with their eyes here, they suppose themselves to own, instead of God; so that indeed they worship their “belly” instead of God. (cf. Phil. 3:19)

“And they did not do penance.” (Rev. 16:11, VL) ‘Surely’ they are ‘hardened’ because of the ‘joy’GryTyc, Bede (cf. Jn. 16:20) and “friendship of the world.” (James 4:4) For they do ‘not blaspheme’ God ‘openly.’Bede For they also give back thanks to God for His peace and abundance (cf. Ps. 121:6-7) when they would be lovers of the world (cf. 1 Jn. 2:15, James 4:4) and the worst preachers; as it is said in the Gospel about God’s sheep, “Selling these things, they will say, “Blessed be the Lord,” because “we are” blessed too.” (cf. Zech. 11:5) THE FIFTH ANGEL ENDS.

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Storia: Rev. 16:10-11

THE FIFTH ANGEL BEGINS

“And the fifth angel poured out his basin upon the throne of the beast, and his kingdom became enwrapped in darkness. [contenebricatum] And they were eating their tongues because of their hurts, [doloribus suis] blaspheming, from out of the wrath of God; and they did not do penance.” (Rev. 16:10-11, VL)

THE ACCOUNT ENDS

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Explanatio: Rev. 16:8-9

“And the fourth angel poured out his basin upon the Sun, and it was given to him to scorch humans with fire.” (Rev. 16:8, VL) So great [a scorching] ‘was not given to the sun, but’Bede, Gry Tyc ‘what’Gry Tyc ‘bathed the sun was given’ to him. Bede, Gry Tyc

“And humans were scorched with a great scorching.” (Rev. 16:8, VL) ‘Surely,’Gry Tyc ‘by the future fire’Gry Tyc, Caes where sinners will be sent (Mt. 3:10; Mt. 3:12; Mt. 5:22; Mt. 7:19; Mt. 13:40-42; Mt. 13:50; Mt. 18:8-9; Mt. 25:41; Mk. 9:42-48; Lk. 3:9; Lk. 3:17; Jn. 15:6; 2 Ptr. 3:12; Rev. 19:20; Rev. 20:9-15; Rev. 21:8); like the first description concerning horses, in the fifth book, about those [John] will have seen in the vision, whose “heads were like heads of lions” and out of whose mouth came “fire, smoke, and sulfur” (Rev. 9:17) — that is, those prepared for the ‘burning fire’Bede Proverbs 30 ‘of Gehenna.’ Bede Proverbs 30, Bede, Caes

And ‘humans are to be killed’Bede spiritually by these three plagues. This [plague] is the words of those same humans which lead “earthly” ones astray. (1 Cor. 15:47-49) For the “fire, sulfur, and smoke” — that is, the words by which the “earthly” are seduced – here are also the “scorching” of the Sun, by which they are prepared for the fire of burning — those who will have been agreeing with them.

Indeed, ‘in the present days’Bede, Caes of this time, ‘the devil’Bede ‘gives as much renown as is permitted’Bede, Caes ‘to his own.’Bede ‘The Holy Spirit has designated plagues and sorrows rather than renown and joy,’Bede, Caes because saints cannot be made unless first they have been tested in patience, through the persecutions of the evil ones.

“And they have blasphemed the Name of God, the One having power on these plagues; nor have they done penance so that they would give renown to Him.” (Rev. 16:9, VL) They blaspheme “the Name of God” when they luxuriate in (cf. Jer. 5:7) their sins in this age, and call themselves “children of God.” For they do not blaspheme openly, but when those which we have spoken about do works; Christians are said to blaspheme the Name of God when they “confess with their mouth” (cf. Rom. 10:9) and are not Christians in their works. He says about this, “They blasphemed the Name of God, the One having power over these plagues, nor did they do penance so that they would give Him renown.”‘He did not bring [them] back for the harshness of those same ones, but for the just indignation’ of the Lord, ‘who gave such a great kind of plague in which’Bede ‘they may not remember.’Bede, Caes ‘For’ if they had been ‘afflicted’Bede ‘corporally,’Bede, Caes they must have been healed by the ‘hand of God,’Bede by Whom they were touched. For they are driven back into their pleasures in this world, to divine judgment; so that those who would do what they will want will be damned for it.

For the just in this age are sent into battle through tribulations, so that when they should be tested, they may hold out and be crowned for that; as it is written, “The Lord whips” and “chastises and corrects every son whom He receives.” (Hebr. 12:6)

IT ENDS

Gry Tyc Gryson’s Tyconius, 5, 33, 1-3.

Bede St. Bede the Venerable, c. 16, v. 8-9. (PL 93, 180, 7-10 and 19-43.

Caes St. Caesarius of Arles, 251, 23-26. (PL 35, 2439, 16-20).

Bede Proverbs St. Bede the Venerable, Expositio in Proverbiorum, c. 30, v. 16. [incendium Gehennae] Quoted by Hrabanus Maurus and Anselm of Laon, as well as the anime/manga Negima.

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