OBSCURE PASSAGES,

AND THOSE IN WHICH INTERPRETERS OF GREAT REPUTATION

HAVE ERRED; A FEW SELECTIONS PLUCKED FROM COUNTLESS EXAMPLES,

SO THAT THERE MAY BE SOMETHING AT HAND TO ANSWER THOSE

WHO CLAIM THAT OUR ANNOTATIONS

EXPLAINED SUPERFLUOUS MATTERS.

Matthew chapter 1, verse 19. "To lead away" original: "traducere" was wrongly understood by the Master of Sentences Peter Lombard (c. 1100–1160), a medieval theologian whose book of "Sentences" was the standard textbook for centuries..

Chapter 11, verse 12. The kingdom of heaven suffers violence. Most interpret this as the force used to restrain one's emotions, whereas Christ actually intends it to mean that Gentiles and sinners break in by the violence of their faith, since the Jews who were invited refused to enter.

Luke chapter 1, verse 1. Of the things which have been completed among us. Who would have understood the Latin here without consulting the Greek? For the Evangelist means that the things he is about to narrate are certain and of proven reliability. The Translator thought there was no difference between pepleromenon original: "πεπληρωμένων" — things that have been filled or completed and peplerophoremenon original: "πεπληροφορημένων" — things that have been fully assured or made certain.

In the same chapter, verse 51. He has scattered the proud in the imagination of his heart. The common crowd of Interpreters thinks the meaning is that God scattered the proud by the thought of His own heart; however, the true sense is that the proud were scattered by God by means of their own plans and thoughts. On this point, there is no hesitation among the Greeks, since they read kardias auton original: "καρδίας αὐτῶν" — meaning "of their heart," referring back to the proud people themselves.

In the same chapter, verse 73. The oath, which he swore to Abraham our father, that he would give to us. A formal division in the text—by which church choirs split these verses apart because the sentence is quite long, I believe—has caused many to fail to notice the true meaning, as we have indicated in that place. And soon after, in verse 77, into remission original: "in remissionem", when it should be in remission original: "in remissione", standing for through remission. And shortly after, in verse 78, The Dayspring original: "Oriens" is a substantive noun, though the common crowd thinks it is a participle Erasmus means "The Rising Sun" is a title for Christ, not just a description of something rising.. There are also other things in this song The "Benedictus," a song of praise in Luke's Gospel. which is sung daily in churches, yet is understood by few.

Chapter 2, verse 35. A sword shall pierce through your own soul. On the phrase "your own," Hugh of St. Cher A 13th-century Dominican cardinal and biblical commentator. and Nicholas of Lyra A famous Franciscan scholar (c. 1270–1349) known for his literal interpretations. have erred. On the word "shall pierce through," Augustine erred, thinking "pierce through" was said instead of "pass by," as it is found elsewhere; however, in Greek it is dieleusesthai original: "διελεύσεσθαι" — to go through the middle or to pierce through.

Chapter 19, verse 42. If you had known, even you. An obscure passage, and thus far understood by few.

Chapter 22, verse 36. Regarding the buying of a sword: the interpretation of Nicholas of Lyra and of recent commentators is rejected as being utterly foreign to Christ's mind.

John chapter 12, verse 35. Yet a little light is in you. The common crowd interprets this as there is a tiny bit of light in the Apostles, whereas the true sense is that Christ, the light, would remain among them for only a short time.

In Acts chapter 20, verse 24. Neither do I make my soul more precious than myself. Who could understand the sense when the Translator rendered it so poorly? But we have spoken of this in the section on Solecisms.

In the Epistle to the Romans, chapter 2, verse 7. To those seeking life, etc. The Translator rendered this in such a way that the meaning cannot be grasped.

Chapter 3, verse 2. The oracles were credited to them. Nicholas of Lyra interprets this to mean that the Jews had faith in the oracles, whereas the sense is that the oracles of God were committed, or entrusted, to them.

Chapter 5, verse 16. For the judgment indeed from one. The common crowd takes this to mean "from the one man Adam," whereas the sense is "from one single sin."

Chapter 11, verse 11. That they might emulate them. Thomas Aquinas introduced a fourfold sense, yet did not touch upon the true one, which is this: that God might provoke them to jealousy (or emulation).

Chapter 12, verse 1. Reasonable service. They commonly interpret this as a moderate weakening of the flesh, whereas the sense is that a victim should be sacrificed to God that is not a mindless beast, but one participating in reason—that is, the human being himself.

Chapter 14, verse 5. One man judges day from day, another judges every day. Augustine interpreted this in a way that seems far removed from Paul’s meaning. Even Ambrose twists this passage somewhat. For Paul is dealing with the superstitious observation of days according to the example of the Jews, whereas for the early Christians, all days were equally sacred.

In the same chapter, verse 2. He who is weak, let him eat vegetables. They commonly interpret this as if he were commanding the superstitious to eat vegetables. On the contrary, Paul would prefer that no one be superstitious. But he is showing what the strong man does, relying on his faith, and what the weak man does, obeying his superstition.

In the same chapter, verse 5. Let him abound in his own sense. To "abound in one's own sense" is characteristic of a stubborn person. Paul’s meaning is that in those things which can be done or not done without sin, each person's own mind should be satisfied.

In the First Epistle to the Corinthians, chapter 2, verse 2. Comparing spiritual things with spiritual. They commonly take this to mean that holy things are suitable for holy men, whereas Paul means that a type of speech should be used that is appropriate for spiritual subjects.

Chapter 3, verse 12. Wood, hay, stubble. They interpret these as faulty actions and levels of sin, whereas Paul means the insincere doctrine of certain apostles, which would be rejected upon exact judgment; the work of both those who learned and those who taught things that ought to be unlearned would perish.

Chapter 10, verse 22. Do we emulate the Lord? instead of Do we provoke Him to anger?

In the Second Epistle to the Corinthians, chapter 1, verse 11. From the persons of many faces. This passage is extremely obscure, and has been explained by us in various ways.

John chapter 18, verse 24. To Caiaphas. Here, because of a corrupted text, Augustine goes entirely astray.

Chapter 4, verse 7. That the excellence may be of the power of God: when the sense is, that the excellence of the power displayed through us may belong to God, and not come from ourselves.

Chapter 5, verse 17. If any new creature in Christ. The sense is: If anyone is in Christ, he is a new creature.

Chapter 8, verse 19. Destined will. Thomas Aquinas interprets this as "predestined from eternity," wandering far from Paul’s meaning, since Paul said prothymian original: "προθυμίαν" — readiness of mind or eagerness.

In the same place, verse 23. The glory of Christ. The passage is obscure and cannot be explained here in few words.

Chapter 10, verse 12. But they in themselves. An obscure passage and little understood by the common crowd. It too cannot be noted in a few words.

In the Epistle to the Galatians, chapter 1, verse 16. I did not acquiesce to flesh and blood. Thomas and the common crowd of recent commentators interpret this as: I did not yield to carnal vices, whereas Paul is denying that he compared his Gospel with Peter and the other Apostles—men whom he calls "flesh and blood."

In the Epistle to the Ephesians, chapter 1, verse 22. The common crowd reads, Over all the Church, when the sense is that Christ is the supreme head of his Church, set over all things, as one to whom all power has been given.

In the same place, chapter 2, verse 2. The power of the air. A passage thus far understood by few.

In the Epistle to the Philippians, chapter 1, verse 18. While in every way, or by occasion. Although this cannot be noted in few words.

Chapter 2, verse 7. Taking the form of a servant, etc. Explained differently than the common crowd explains it.

In the same place, verse 13. And to perform. They think this means "to finish," when it is energein original: "ἐνεργεῖν" — to work, to act, or to be effective.