Lecture 4
Lectio 4
The holy innocents and flight into Egypt
Sancti innocentes et fugatio in Egyptum
2:13 And after they had departed, behold an angel of the Lord appeared in sleep to Joseph, saying: arise, and take the child and his mother, and fly into Egypt: and be there until I tell you. For it will come to pass that Herod will seek the child to destroy him. [n. 206]
2:13 Qui cum recessissent, ecce angelus Domini apparuit in somnis Ioseph, dicens: surge et accipe puerum, et matrem eius et fuge in Aegyptum, et esto ibi usque dum dicam tibi: futurum est enim ut Herodes quaerat puerum ad perdendum eum. [n. 206]
2:14 Who arose, and took the child and his mother by night, and retired into Egypt; [n. 213]
2:14 Qui consurgens accepit puerum, et matrem eius nocte, et secessit in Aegyptum; [n. 213]
2:15 and he was there until the death of Herod, that it might be fulfilled which the Lord spoke by the prophet, saying: out of Egypt have I called my Son. [n. 213]
2:15 et erat ibi usque ad obitum Herodis, ut adimpleretur quod dictum est a Domino per prophetam dicentem: ex Aegypto vocavi Filium meum. [n. 213]
2:16 Then Herod perceiving that he was deluded by the magi, was exceedingly angry; and, sending, killed all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the magi. [n. 217]
2:16 Tunc Herodes videns quoniam inlusus esset a Magis, iratus est valde, et mittens occidit omnes pueros, qui erant in Bethlehem, et in omnibus finibus eius, a bimatu et infra, secundum tempus, quod exquisierat a magis. [n. 217]
2:17 Then was fulfilled that which was spoken by Jeremiah the prophet, saying: [n. 225]
2:17 Tunc adimpletum est, quod dictum est per Ieremiam prophetam dicentem: [n. 225]
2:18 a voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not. [n. 228]
2:18 vox in Rama audita est, ploratus, et ululatus multus, Rachel plorans filios suos, et noluit consolari, quia non sunt. [n. 228]
2:19 But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, [n. 232]
2:19 Defuncto autem Herode, ecce angelus Domini apparuit in somnis Ioseph in Aegypto, [n. 232]
2:20 saying: arise, and take the child and his mother, and go into the land of Israel. For they are dead who sought the soul of the child. [n. 234]
2:20 dicens: surge et accipe puerum, et matrem eius, et vade in terram Israel: defuncti sunt enim, qui quaerebant animam pueri. [n. 234]
2:21 Who arose, and took the child and his mother, and came into the land of Israel. [n. 236]
2:21 Qui consurgens accepit puerum, et matrem eius, et venit in terram Israel. [n. 236]
2:22 But hearing that Archelaus reigned in Judea in place of Herod his father, he was afraid to go there: and being warned in sleep retired into the quarters of Galilee. [n. 238]
2:22 Audiens autem quod Archelaus regnaret in Iudaea pro Herode patre suo, timuit illo ire: et admonitus in somnis, secessit in partes Galilaeae. [n. 238]
2:23 And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: that he will be called a Nazarene. [n. 239]
2:23 Et veniens habitavit in civitate, quae vocatur Nazareth, ut adimpleretur quod dictum est per prophetam: quoniam Nazaraeus vocabitur. [n. 239]
205. It was recounted above how the magi bore testimony to Christ at his birth; but now the Evangelist treats of how the innocents bore testimony, not by speaking, but by dying.
205. Supra habitum est quomodo nascenti Christo magi testimonium perhibuerunt, nunc autem agitur quomodo innocentes testimonium perhibent, non loquendo sed moriendo.
And concerning this he does three things:
Et circa hoc tria facit Evangelista.
first, the hiding of Christ is set down;
Primo enim ponitur occultatio Christi;
second, the killing of the children, at then Herod;
secundo interfectio puerorum, ibi tunc Herodes;
third, the return of Christ is set down, at but when Herod was dead.
tertio ponitur reditus ipsius Christi, ibi defuncto Herode.
Concerning the first, he does three things:
Circa primum tria facit.
first, the angel’s warning is set down;
Primo enim ponitur admonitio angeli;
second, Joseph’s obedience is shown;
secundo ostenditur obedientia Ioseph;
third, the fulfillment of the prophecy.
tertio impletio prophetiae.
The second is at that it might be fulfilled.
Secundum ibi ut adimpleretur.
Concerning the first, three things are touched upon:
Circa primum tria tanguntur.
first, the time of the apparition is set down;
Primo ponitur tempus apparitionis;
second, the apparition itself and the mode of the apparition is set down, at behold, an angel;
secundo describitur ipsa apparitio et modus apparitionis ibi ecce angelus;
third, the warning itself, given through the angel, is set down at arise, and take the child.
tertio ponitur ipsa admonitio facta per angelum, ibi surge et accipe puerum.
206. The time is described at and after they had departed. And one should understand that this apparition was not immediately after the departure of the magi, because the whole of what is said in Luke (Luke 2:6) and following should be placed in between, namely about the purification: and after the days of her purification . . . were accomplished (Luke 2:22). For Herod did not at once contemplate killing the children. Hence when he says, and after they had departed, one ought to put in here the whole history of the purification.
206. Tempus describitur ibi qui cum recessissent. Et intelligendum quod non statim post recessum magorum facta est ista apparitio, quia totum quod dicitur Luc. II, 6, debet interponi, scilicet de purificatione: postquam impleti sunt dies et cetera. Non enim Herodes statim cogitavit de interfectione puerorum. Unde cum dicit qui cum recessissent, debet interponi tota historia purificationis.
207. Next, the apparition itself is set down; hence, behold, an angel of the Lord appeared in sleep.
207. Consequenter ponitur ipsa apparitio; unde ecce angelus apparuit in somnis et cetera.
It is said to appear in sleep, because at that time men rest from exterior actions, and to such ones comes a revelation through angels; in peace in the same I will sleep, and I will rest (Ps 4:9); if you sleep, you will not fear: you will rest, and your sleep will be sweet (Prov 3:24).
In somnis dicitur apparere, quia tunc homines ab actibus exterioribus cessant, et talibus fit revelatio per angelos; Ps. IV, 9: in pace in idipsum dormiam, et requiescam; Prov. III, 24: quiesces, et suavis erit somnus tuus.
208. Three things are included in this warning: first, the angel persuades him to flee; second, he specifies the length of time; third, he gives the reason.
208. In ista admonitione tria ponuntur. Primo enim persuadet angelus fugere; secundo determinat moram; tertio assignat causam.
He says then, arise.
Dicit ergo surge.
And notice, as Hilary says, that the Blessed Virgin is called wife before the birth, above (Matt 1:5), but not afterwards. And this is for two reasons. First, to commend the Virgin, for just as she conceived as a virgin, so she gave birth as a virgin. Second, on account of her dignity: for she was the mother of God, than which no dignity is greater, and a name is given from what is more dignified.
Et nota, quod, sicut dicit Hilarius, Beata Virgo ante nativitatem ab Angelo nominatur coniux, supra I, 5, sed post nativitatem non. Et hoc propter duo. Primo ad commendationem Virginis; sicut enim virgo concepit, ita virgo peperit. Secundo propter dignitatem eius: erat enim mater Dei, qua dignitate nulla maior, et denominatio fit a digniori.
Notice likewise that, as Chrysostom says, the child had not come for the sake of the mother, but rather the other way around; and so he says, take the child and his mother.
Item quod, sicut dicit Chrysostomus, puer non venerat propter matrem, sed potius e converso; et ideo dicit accipe puerum, et matrem eius et cetera.
209. But why fly into Egypt? Does not the Psalm say, O Lord, my helper, and my redeemer (Ps 18:15)?
209. Sed quare fuge in Aegyptum? Nonne dicit Ps. XVIII, 15: Dominus adiutor meus, et redemptor meus?
But one should know that he fled for the sake of three things. First, to manifest his humanity; for as the divinity was apparent in the star, so the humanity was apparent in the flight. Being made in the likeness of men (Phil 2:7). Second, for the sake of example; for he showed by example what he taught by word. Below, and when they persecute you in this city, flee into another (Matt 10:23). Third, owing to a mystery: for just as he wished to die, so that he might call us back from death, so also he wished to flee, so that he might call back those fleeing from his face on account of sin. Where will I go from your spirit? Or where will I flee from your face? (Ps 138:7).
Sed sciendum quod propter tria fugit. Primo ad manifestandam suam humanitatem; sicut enim divinitas in stella apparuit, ita humanitas in fuga. Phil. II, 7: in similitudinem hominum factus. Secundo propter exemplum; illud enim exemplo ostendit, quod verbo docuit. Infra X, 23: cum autem persequentur vos in civitate ista, fugite in aliam. Tertio propter mysterium: sicut enim voluit mori, ut nos a morte revocaret, ita voluit fugere, ut fugientes a facie sua propter peccatum revocaret. Ps. CXXXVIII, 7: quo ibo a spiritu tuo?