Dist. 22, Art. 1, Q. 3
Book III: On the Incarnation of the Word · Distinction 22
Quaestio III. Utrum corpus Christi per triduum fuerit in sepulcro.
Tertio quaeritur de quiete corporis in sepulcro, et est quaestio, utrum corpus Christi per triduum fuerit in sepulcro. Et quod sic, videtur.
1. Matthaei duodecimop456-2: Sicut Ionas fuit tribus diebus et tribus noctibus in ventre ceti, sic filius hominis erit tribus diebus et tribus noctibus in corde terrae: ergo corpus eius fuit tribus diebus et tribus noctibus in sepulcro.
2. Item, Ioannis secundop456-3: Solvite templum hoc, et in tribus diebus excitabo illud; et subiungit Evangelista, quod hoc intellexit de templo corporis sui: ergo redit idem quod prius.
3. Item, in Symbolop456-4: « Tertia die resurrexit a mortuis »: ergo corpus eius iacuit per triduum in sepulcro.
4. Item, hoc ipsum probatur per communem Ecclesiae observantiam, quae mortem eius in die Veneris celebrat et resurrectionem in die tertiap456-5, scilicet in die dominico: si ergo iacuit in sepulcro a morte usque ad resurrectionem, patet etc.
Sed contra: 1. Figura debet respondere veritati; sed resurrectio Christi praefigurata fuit in Samsone, de quo legitur Iudicum decimo sextop456-6, quod dormivit usque ad medietatem noctis, et tulit portas
civitatis etc.: ergo videtur, quod Christus usque ad tertium diem in sepulcro non requieverit.
2. Item, Actuum secundop457-1: Quem Deus suscitavit a mortuis, iuxta quod impossibile erat, detineri eum; sed si non potuit detineri: ergo videtur, quod statim resurrexerit, alioquin detentus fuit.
3. Item, opus nostrae redemptionis statim post mortem consummatum fuit: ergo glorificatio corporis Christi iam non debuit amplius differri, et ita corpus Christi non debuit in sepulcro per triduum relinqui.
4. Item, anima Christi in illo triduo aut appetebat uniri suo corpori, aut non. Si non appetebat: ergo non habebat naturam aliarum animarum; si appetebat: ergo retardabatur a contemplatione perfecta, si corpus eius non reddebatur ei. Sed hoc est inconveniens: ergo videtur, quod statim corpus eius debuerit suscitari.
Est igitur quaestio de tempore et hora resurrectionis. Nam aliquae Glossaep457-2 videntur dicere, quod Christus surrexit in media nocte, aliquae vero, quod in mane. — Rursus, quaestio est: quare Christus praevenit resurrectionem aliorum mortuorum, et corpus eius non fuit nisi per triduum in sepulcro, cum corpora aliorum hominum exspectent usque ad diem extremum?
Conclusio.
Christus requievit per triduum in sepulcro; sed triduum intelligitur secundum synecdochen.
Respondeo: Ad praedictorum intelligentiam est notandum, quod non conveniebat, corpus Christi statim post mortem suscitari; nec tamen conveniebat, suscitationem eius usque ad generalem resurrectionem differri.
Et ratio huius est, quia nostrae fidei certitudo, qua credimus nos resurrecturos, fundata est supra veram resurrectionem Christip457-3. Ad hoc autem, quod constet nobis de veritate resurrectionis, duo concurrunt: primum est, quod opportunum est, quod constet de veritate mortis; secundum est, quod oportet, quod constet de veritate coniunctionis iteratae animae et carnis. Veritas mortis non constitisset nobis, si Christus statim resurrexisset, sed potuisset aliquis suspicari, ipsum finxisse se mortuum. — Veritas iteratae coniunctionis non constitisset, si Christus adhuc non resurrexisset, immop457-4 potius posset quis desperare quam exspectare; immo certe, si non resurrexisset, fides in Apostolis omnino defecisset, nec aliquis fuisse Christum Deum crederet, sed hominem purum. Necesse igitur fuit propter nostrae fidei veritatem et firmitatem, resurrectionem Christi accelerari, nec tamen adeo accelerari, quin manifestaretur veritas mortis. Ideo usque ad tertium diem distulit et non amplius, quia per tempus illud vere poterat manifestari fuisse mortuus.
Requievit igitur, sicut dicit fides nostra, per triduum in sepulcro, non tamen per tres dies integros et completos, sed per ultimam partem diei Veneris et per primam partem dominicae diei et per totam diem sabbati, ita quod requietio illa per triduum intelligenda est per synecdochenp457-5. Et in hoc omnes Sancti concordant, licet de hora temporis videatur esse controversia. Nam quidam videntur dicere, quod surrexit in media nocte, quidam vero, quod surrexit in aurorap457-6.
Ratio autem huius diversitatis est, pro eo quod considerant diversimode in illa dilatione congruentiam quantum ad numerum horarum. Nam aliqui incipiunt tempus computare ab hora sexta, qua crucifixus est, et tenebrae factae sunt super universam terramp457-7; et isti protendunt tempus usque ad mediam noctem inter diem sabbati et diem dominicam; et sic computant triginta sex horas, quia tunc erat aequinoctium vernale, quando Christus Dominus passus est. — Aliqui inceperunt computare a sero, in quo positus fuit in sepulcro, et protendunt tempus usque ad diluculum dominicae diei; et tam isti quam illi eandem considerant congruentiam tantae dilationis. Ideo enim Dominus distulit per triginta sex horas, ut in hoc significetur, quia liberatio et victoria est perfecta. Ille enim numerus est ex se-
nario numero in se ducto, qui quidem numerus est primus numerus perfectus secundum arithmeticump458-1. — Est et alia congruentia, quia in triginta sex horis sunt duae noctes et unus dies, ita quod salva est ibi proportio « simpli ad duplum », ut dicit Augustinus, in quo significatur, quod Christus una simpla sua vetustate abstulit duas nostras vetustates, quae quidem intelliguntur per duas noctes; et hanc rationem assignat Augustinus in libro de Trinitatep458-2. Haec eadem ratio assignatur super illud Lucae vigesimo quarto: Oportuit Christum pati; Glossa: « Merito una die et duabus noctibus in sepulcro iacuit, quia lucem, id est gratiam suae mortis, quae tantum in carne erat, tenebris nostrae duplae mortis, quae in carne et anima erant, opponit ». Et hoc ipsum dicit super illud ad Romanos sextop458-3: Hoc scientes, quia vetus homo etc.; Glossa: « Quievit in sepulcro uno die et duabus noctibus, quia nostram duplam vetustatem sua simpla consumsit ».
Et ideo licet videantur differre in temporis hora, conveniunt tamen in assignando temporis congruentiam. Nec tamen in hora sibi contradicunt, quia dupliciter dicitur res fieri: aut quando fit secundum veritatem, aut quando innotescitp458-4. Et illi qui horam mediam noctis assignant resurrectioni, tempus determinant, quando primo fuit; qui vero mane assignant, tempus determinant, quando innotuit. — Vel certe resurrectio fuit inter horam mediae noctis et mane diei dominicae; et quia medium denominatur ab extremis, ideo aliqui dicunt, fuisse in media nocte, aliqui in mane sine aliqua contradictione. — Concedendum est igitur, quod Christus requievit per triduum in sepulcro, ita quod per synecdochen hoc intelligatur. Concedendae sunt nihilominus rationes, quae hoc ostendunt.
1. Ad illud quod primo obiicitur de Samsone, iam patet responsio: quia, esto quod media nocte resurrexit, non tamen ex hoc sequitur, quod Christus non quieverit per triduum in sepulcro, quia media illa nox fuit pars diei dominicae, et per synecdochen per mediam illam noctem intelligiturp458-5 tota dies sequens; computatur enim nox cum die sequenti post Christi resurrectionem. — Praeterea, non oportet, quod veritas in omnibus respondeat figurae, quia nulla figura est ita similis veritati, quin sit ex aliqua sui parte dissimilis.
2. Ad illud quod obiicitur, quod impossibile fuit, eum detineri; dicendum, quod detentio dicit violentiam; Christus autem distulit resurgere usque ad tertiam diem non propter violentiam, sed propter meram voluntatem: et ideo non erat detentio, sed rationalis exspectatio.
3. Ad illud quod obiicitur, quod iam opus nostrae redemptionis consummatum erat; dicendum, quod licet consummatum esset secundum veritatem, non tamen nobis innotuerat. Ad hoc autem, quod nobis valeret, necesse erat, quod nobis innotesceret; ad hoc autem, quod nobis certitudinaliter innotesceret, necesse erat differre: ideo non absque causa, sed propter salutem nostram resurrectionem distulit in diem tertiump458-6.
4. Ad illud quod obiicitur, quod anima Christi, si appetebat uniri corpori, retardabatur a perfectione contemplationis; dicendum, quod hoc non oportebat propter unionem ipsius ad Verbum et tantam plenitudinem gratiae, quae in ipsa erat, ut non solum separata a corpore, verum etiam existens in corpore passibili, non retardaretur a contemplatione divina. Non sic autem est in aliis animabus reperiri; nec est mirandum, si illa anima inter alias animas habuit privilegium singulare.
Question III. Whether the body of Christ was in the tomb for three days.
Thirdly it is asked concerning the rest of the body in the tomb, and the question is whether the body of Christ was in the tomb for three days. And that it was, seems [to follow]:
1. Matthew, chapter twelvep456-2: As Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth: therefore his body was three days and three nights in the tomb.
2. Likewise, John, chapter twop456-3: Destroy this temple, and in three days I will raise it up; and the Evangelist adds that he understood this of the temple of his body: therefore the same as before follows.
3. Likewise, in the Creedp456-4: « On the third day he rose again from the dead »: therefore his body lay in the tomb for three days.
4. Likewise, this very thing is proved by the common observance of the Church, which celebrates his death on the day of Friday and his resurrection on the third dayp456-5, namely on the Lord's day: if therefore he lay in the tomb from death until the resurrection, it is clear, etc.
On the contrary: 1. The figure ought to correspond to the truth; but the resurrection of Christ was prefigured in Samson, of whom we read in Judges, chapter sixteenp456-6, that he slept until the middle of the night, and carried off the gates
of the city, etc.: therefore it seems that Christ did not rest in the tomb until the third day.
2. Likewise, Acts, chapter twop457-1: Whom God hath raised up from the dead, according as it was impossible that he should be holden by it; but if he could not be held: therefore it seems that he rose at once, otherwise he was held.
3. Likewise, the work of our redemption was consummated immediately after [his] death: therefore the glorification of Christ's body ought no longer to have been deferred, and so the body of Christ ought not to have been left in the tomb for three days.
4. Likewise, the soul of Christ in that three-day span either desired to be united to its body, or did not. If it did not desire it: therefore it did not have the nature of other souls; if it did desire it: therefore it was held back from perfect contemplation, if its body was not restored to it. But this is unfitting: therefore it seems that his body ought to have been raised at once.
There is therefore a question concerning the time and hour of the resurrection. For some Glossesp457-2 seem to say that Christ rose in the middle of the night, but others that [he rose] in the morning. — Again, there is the question: why did Christ anticipate the resurrection of other dead persons, and his body was in the tomb only for three days, whereas the bodies of other men wait until the last day?
Conclusion.
Christ rested in the tomb for three days; but the three days are to be understood according to synecdoche.
I respond: For the understanding of the foregoing it must be noted that it was not fitting that the body of Christ be raised immediately after death; nor yet was it fitting that his being raised be deferred until the general resurrection.
And the reason for this is that the certitude of our faith, by which we believe that we shall rise again, is founded upon the true resurrection of Christp457-3. For it to be established for us concerning the truth of the resurrection, two things concur: the first is that it is opportune that the truth of his death be established; the second is that it must be that the truth of the renewed conjunction of soul and flesh be established. The truth of his death would not have been established for us if Christ had risen at once, but someone could have suspected that he had feigned himself dead. — The truth of the renewed conjunction would not have been established if Christ had not yet risen; ratherp457-4 one might sooner despair than hope; indeed, surely, if he had not risen, faith in the Apostles would have utterly failed, nor would anyone believe that Christ had been God, but [merely] a mere man. It was therefore necessary, for the truth and firmness of our faith, that the resurrection of Christ be hastened, yet not so hastened that the truth of his death not be made manifest. Therefore he deferred it until the third day and no longer, because through that span of time it could truly be made manifest that he had been dead.
He rested therefore, as our faith says, in the tomb for three days, yet not for three whole and complete days, but for the last part of the day of Friday and for the first part of the Lord's day and for the whole day of the Sabbath, so that that resting through three days is to be understood by synecdochep457-5. And in this all the Saints agree, although concerning the hour of the time there seems to be controversy. For some seem to say that he rose in the middle of the night, but others that he rose at dawnp457-6.
Now the reason for this diversity is that they consider in diverse ways the fittingness in that delay as regards the number of hours. For some begin to compute the time from the sixth hour, at which he was crucified, and there was darkness over all the earthp457-7; and these extend the time until the middle of the night between the day of the Sabbath and the Lord's day; and thus they compute thirty-six hours, because then it was the vernal equinox, when Christ the Lord suffered. — Others began to compute from the evening, in which he was laid in the tomb, and they extend the time until the dawn of the Lord's day; and both these and those consider the same fittingness of so great a delay. For the Lord deferred for thirty-six hours, so that by this it might be signified that the liberation and the victory is perfect. For that number is from
the senary number multiplied into itself, which number is indeed the first perfect number according to the arithmeticianp458-1. — And there is another fittingness, because in thirty-six hours there are two nights and one day, so that there is preserved there the proportion « of the single to the double », as Augustine says, by which it is signified that Christ by his one single oldness took away our two oldnesses, which are understood by the two nights; and Augustine assigns this reason in the book On the Trinityp458-2. This same reason is assigned upon that text of Luke, chapter twenty-four: It behoved Christ to suffer; the Gloss: « Rightly did he lie in the tomb for one day and two nights, because the light, that is the grace of his death, which was only in the flesh, he opposes to the darkness of our double death, which was in flesh and soul ». And he says this same thing upon that text of Romans, chapter sixp458-3: Knowing this, that our old man, etc.; the Gloss: « He rested in the tomb for one day and two nights, because by his single [oldness] he consumed our double oldness ».
And therefore, although they seem to differ in the hour of the time, they nevertheless agree in assigning the fittingness of the time. Nor yet do they contradict one another concerning the hour, because a thing is said to come about in two ways: either when it comes about according to truth, or when it becomes knownp458-4. And those who assign the hour of the middle of the night to the resurrection determine the time as to when it first was; but those who assign the morning determine the time as to when it became known. — Or surely the resurrection was between the hour of the middle of the night and the morning of the Lord's day; and because a midpoint is named from its extremes, therefore some say that it was in the middle of the night, others in the morning, without any contradiction. — It is therefore to be conceded that Christ rested in the tomb for three days, in such a way that this be understood by synecdoche. The reasonings which show this are nevertheless to be conceded.
1. To that which is first objected concerning Samson, the answer is now clear: because, granted that he rose in the middle of the night, it does not however follow from this that Christ did not rest for three days in the tomb, because that middle night was part of the Lord's day, and by synecdoche by that middle night is understoodp458-5 the whole following day; for the night is computed with the following day after Christ's resurrection. — Moreover, it is not necessary that the truth correspond to the figure in all things, because no figure is so like the truth that it is not in some part of itself unlike it.
2. To that which is objected, that it was impossible for him to be held; it must be said that detention implies violence; but Christ deferred to rise until the third day not on account of violence, but on account of his mere will: and therefore it was not detention, but a rational waiting.
3. To that which is objected, that the work of our redemption was already consummated; it must be said that although it was consummated according to truth, it had not however become known to us. For it to avail us, it was necessary that it become known to us; and for it to become known to us with certainty, it was necessary to defer: therefore not without cause, but for our salvation, he deferred the resurrection until the third dayp458-6.
4. To that which is objected, that the soul of Christ, if it desired to be united to its body, was held back from the perfection of contemplation; it must be said that this was not necessary, on account of its union to the Word and the so great fullness of grace which was in it, so that not only when separated from the body, but also when existing in the passible body, it was not held back from divine contemplation. But it is not so to be found in other souls; nor is it to be wondered at if that soul had among other souls a singular privilege.
- Vers. 40.Verse 40. [Matthew 12:40.]
- Vers. 19. Seq. Script. loc. est ibid. v. 21. — Paulo inferius pro intellexit edd. cum Vulgata dicebat.Verse 19. [John 2:19.] The following scriptural passage is in the same place, v. 21. — A little below, for intellexit ["understood"] the editions, with the Vulgate, read dicebat ["was saying"].
- Scil. Apostolorum.Namely [the Creed] of the Apostles.
- Cfr. August., Epist. 53. (alias 119.) c. 13. n. 23. et Serm. 169. (alias 15. de Verbis Apostoli) c. 2. n. 3. nec non Serm. 280. (alias 231. de Tempore), in appendice operum S. Augustini. Vide etiam libr. de Divin. Officiis (inter opera Alcuini), c. 27. — Post die tertia edd. addunt sequenti.Cf. Augustine, Letter 53 (elsewhere 119), c. 13, n. 23; and Sermon 169 (elsewhere 15, On the Words of the Apostle), c. 2, n. 3; as also Sermon 280 (elsewhere 231, On the Season), in the appendix to the works of St. Augustine. See also the book On the Divine Offices (among the works of Alcuin), c. 27. — After die tertia ["on the third day"] the editions add sequenti ["following"].
- Vers. 3. — Gregor., II. Homil. in Evang. homil. 21. n. 7: Quem nisi Redemptorem nostrum Samson ille significat?... Samson vero media nocte non solum exiit, sed etiam portas tulit, quia Redemptor noster, ante lucem resurgens, non solum liber de inferno exiit, sed et ipsa etiam inferni claustra destruxit etc.Verse 3. [Judges 16:3.] — Gregory, Homilies on the Gospels, Book II, homily 21, n. 7: Whom does that Samson signify but our Redeemer?... But Samson at the middle of the night not only went out, but also carried off the gates, because our Redeemer, rising before the light, not only went out free from hell, but also destroyed the very bars of hell etc.
- Vers. 24.Verse 24. [Acts 2:24.]
- Ambros., X. super Luc. 24, I. n. 151: « Non ergo vesperante die, sed noctis vespere resurrexit. Denique Graecus sero dixit... Est et sero tempus noctis profundum, ut si dicas: Sero ad lucubrandum surrexit, id est non vespertino tempore, sed profunda nocte surrexit ». Quod autem Christus mane resurrexit, Glossa dicit, quam supra pag. 247, nota 3. allegavimus. Cfr. etiam Lyran. in Matth. 28, I.Ambrose, on Luke, Book X, [ch.] 24, [v.] 1, n. 151: « Therefore he rose not as the day was waning, but at the evening of the night. Finally, the Greek said sero ["late"]... There is also sero [as] the deep time of the night, as if you should say: He rose late to keep vigil, that is, he rose not at evening time, but in the deep night ». But that Christ rose in the morning, the Gloss says, which we cited above on p. 247, note 3. Cf. also Lyranus on Matthew 28, [v.] 1.
- Cfr. I. Cor. 15, 12. seqq., et supra pag. 44, nota 4. — Mox voci resurrectionis Vat. adiicit Christi.Cf. 1 Corinthians 15:12 ff., and above p. 44, note 4. — Shortly after, to the word resurrectionis the Vatican edition adds Christi.
- Pro immo cod. C sed, edd. ergo. Paulo inferius pro nec aliquis fuisse cod. aa (L a secunda manu) nec aliquis fuisset qui.For immo ["rather"] codex C [reads] sed ["but"], the editions ergo ["therefore"]. A little below, for nec aliquis fuisse ["nor would anyone... had been"] codex aa (L by a second hand) [reads] nec aliquis fuisset qui ["nor would there be anyone who"].
- August., III. de Consensu Evang. c. 24. n. 66: Nam et ipsum triduum, quo Dominus mortuus est et resurrexit, nisi isto loquendi modo, quo a parte totum diei solet [synecdoche], recte intelligi non potest etc.Augustine, On the Agreement of the Evangelists, Book III, c. 24, n. 66: For even that very three-day span, in which the Lord died and rose again, cannot rightly be understood except by this manner of speaking, by which the whole of a day is customarily [denoted] from a part [of it] [i.e. synecdoche] etc.
- Petr. Comestor, Histor. scholast. in Evang. c. 185. trium Sanctorum de hac re opiniones inter se discordantes recenset: Hieronymi, qui Epist. 120. (alias 150.) ad Hebidiam, c. 3. scripsit: « Aut enim non recipimus Marci testimonium, quod in raris fertur Evangeliis... aut hoc respondendum, quod uterque verum dixerit: Matthaeus, quando Dominus surrexerit vespere sabbati, Marcus autem, quando eum viderit Maria Magdalene, id est mane prima sabbati ». — Ambrosii asserentis: « Non vesperante die, sed noctis vespere » — et Augustini, qui, ut Comestor refert, « dixit [III. de Consensu Evang. c. 24. n. 65.], eum diluculo surrexisse, cui consentit auctoritas illa [Glossa scil. ordinaria in I. Mach. 3,39, sumta ex Raban. in hunc loc., et a Rabano formata ex August. IV. Trin. c. 6. n. 10.], quae dicit, Dominum 40 horis fuisse mortuum et totidem diebus post moratum in terra ante ascensionem; quia horis 4 vespertinis parasceves et 36 duarum noctium et unius diei. Ecclesia quoque assentire videtur, quae matutinas laudes pro Christi resurrectione celebrat ».Peter Comestor, Scholastic History, on the Gospels, c. 185, reviews the mutually discordant opinions of three Saints on this matter: of Jerome, who in Letter 120 (elsewhere 150) to Hedibia, c. 3, wrote: « For either we do not accept the testimony of Mark, which is found in few Gospels... or this is to be answered, that both spoke truly: Matthew, [referring to] when the Lord rose on the evening of the Sabbath, but Mark, when Mary Magdalene saw him, that is, in the morning of the first [day] of the week »; — of Ambrose, who asserts: « Not as the day was waning, but at the evening of the night »; — and of Augustine, who, as Comestor reports, « said [On the Agreement of the Evangelists, Book III, c. 24, n. 65] that he rose at daybreak, with whom that authority agrees [namely the ordinary Gloss on 1 Maccabees 3:39, taken from Rabanus on this passage, and formed by Rabanus out of Augustine, On the Trinity, Book IV, c. 6, n. 10], which says that the Lord was dead for 40 hours and remained on earth for as many days afterward before the ascension; because [the count is] from the 4 evening hours of the day of preparation and the 36 [hours] of two nights and one day. The Church too seems to agree, which celebrates Matins for Christ's resurrection ».
- Matth. 27, 45.Matthew 27:45.
- Paulo superius ante distulit edd. supplent resurgere. Subinde ante liberatio codd. AKLUZ aa bb omittunt quia, et post victoria cum nonnullis aliis codd. etiam est. Mox post numero in se ducto cod. F (U a secunda manu) addit quia scilicet est series sex. Denique paulo inferius pro simpli ad duplum plures codd. et edd. I, 2 a simpli [alii codd. a simplici] ad duplum.A little above, before distulit the editions supply resurgere. Then before liberatio codices AKLUZ aa bb omit quia, and after victoria, with some other codices, [omit] also est. Soon after, following numero in se ducto codex F (U by a second hand) adds quia scilicet est series sex. Finally, a little below, for simpli ad duplum several codices and editions I, 2 [read] a simpli [other codices a simplici] ad duplum.
- Libr. IV. c. 3. n. 5. seq. Ibid. c. 6. n. 10: Refertur autem ad illam rationem simpli ad duplum, ubi est coaptationis maxima consonantia. Duodecim enim ad viginti quatuor simplo ad duplum conveniunt et fiunt triginta sex: nox tota cum die toto et nocte tota, neque hoc sine illo sacramento, quod supra memoravi. Non absurde quippe spiritum diei comparamus, corpus autem noctis. Dominicum enim corpus in morte ac resurrectione et spiritus nostri figuram et corporis gerebat exemplum etc. Cfr. supra lit. Magistri, d. XV. c. I, et Comment. dub. 1. — Scripturae locus, qui subinde affertur, est Luc. 24, 46. In Glossa, quae ordinaria est, a Strabo et Lyrano (in v. 7.) pro id est gratiam suae mortis exhibetur suae simplae mortis et deinde opposuit pro opponit.[Augustine, On the Trinity,] Book IV, c. 3, n. 5 f. Likewise c. 6, n. 10: It is referred to that ratio of the single to the double, where there is the greatest consonance of adaptation. For twelve agree with twenty-four as single to double, and they make thirty-six: a whole night with a whole day and a whole night, and this not without that mystery which I mentioned above. For not absurdly do we compare the spirit to the day, and the body to the night. For the Lord's body in death and resurrection bore both the figure of our spirit and the example of [our] body, etc. Cf. above the text of the Master, d. XV, c. I, and the Commentary, dub. 1. — The scriptural passage which is then cited is Luke 24:46. In the Gloss, which is the ordinary one, by Strabo and Lyranus (at v. 7) for id est gratiam suae mortis there is given suae simplae mortis, and then opposuit for opponit.
- Vers. 6. Glossa, quae est ordinaria, refertur iam a Strabo.Verse 6. [Romans 6:6.] The Gloss, which is the ordinary one, is reported already by Strabo.
- Vide supra pag. 293, nota 5. — Non multo post pro fuit edd. fuit facta.See above p. 293, note 5. — Not much later, for fuit the editions [read] fuit facta.
- Pro intelligitur, quod in pluribus codd. desideratur, codd. BCDN computatur.For intelligitur ["is understood"], which is wanting in several codices, codices BCDN [read] computatur ["is computed"].
- Codd. FILNTUV aa bb in die tertia.Codices FILNTUV aa bb [read] in die tertia ["on the third day"].