258 Caelataque sancta. We might conjecture "celataque sancta," = "and the sanctuaries formerly hidden."
259 This sense appears intelligible, as the writer's aim seems to be to distinguish between the "actual" commands of God, i.e., the spiritual, essential ones, which the spiritual people "follow," and which "bind" - not the ceremonial observance of a "shadow of the future blessings" (see Heb. x. 1), but "real persons," i.e., living souls. But, as Migne has said, the passage is probably faulty and mutilated.
260 Comp. Heb. vii. 19, x. 1, xi. 11, 12.
261 "Lignum:" here probably = "the flesh," which He took from Mary; the "rod" (according to our author) which Isaiah had foretold.
262 Aërial, i.e., as he said above, "dyed with heaven's hue."
263 "Ligno," i.e., "the cross," represented by the "wood" of which the tabernacle's boards, on which the coverings were stretched (but comp. 147-8, above), were made.
264 As the flame of the lamps appeared to grow out of and be fused with the "golden semblance" or "form" of the lampstand or candlestick.
265 Of which the olive - of which the pure oil for the lamps was to be made: Ex. xxvii. 20; Lev. xxiv. 2 - is a type. "Peace" is granted to "the flesh" through Christ's work and death in flesh.
267 In ligno. The passage is again in an almost desperate state.
272 Here ensues a confused medley of all the cherubic figures of Moses, Ezekiel, and St. John.
273 i.e., by the four evangelists.
274 The cherubim, (or, "seraphim" rather,) of Isa. vi. have each six wings. Ezekiel mentions four cherubim, or "living creatures." St. John likewise mentions four "living creatures." Our author, combining the passages, and thrusting them into the subject of the Mosaic cherubim, multiplies the six (wings) by the four (cherubs), and so attains his end - the desired number "twenty-four" - to represent the books of the Old Testament, which (by combining certain books) may be reckoned to be twenty-four in number.
276 There is again some great confusion in the text. The elders could not "stand enthroned:" nor do they stand "over," but "around" God's throne; so that the "insuper solio" could not apply to that.
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