Biblia Sacra Vulgata Editio, from the History Department, University of Kansas
Douay-Rheims Bible from The Douay-Rheims Bible Home Page

 

Explanatio Apocalypsis, Patrologia Latina 93, coll. 129-206  The Explanation of  the Apocalypse by Venerable Beda, trans. the Rev. Edw. Marshall (Oxford: Parker, 1878).

 BOOK THE FIRST.

ON CHAPTER 1.  

RETURN to Apocalypse Index Page 
This page last modified 20 June 1998.

 
 

1:1 Apocalypsis Iesu Christi quam dedit illi Deus palam facere servis suis quae oportet fieri cito et significavit mittens per angelum suum servo suo Iohanni 
1 The Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John, 

 

{133 C}Apocalypsis Iesu Christi, quam dedit illi, etc. Fundata per apostolos Ecclesia, quali vel cursu dilatanda vel fine perficienda esset, ad roborandos contra mundi adversa fidei praedicatores oportuit revelari. Cujus revelationem mysterii Joannes, more suo, Filii gloriam ad Patrem referens, Jesum Christum a deo percepisse testatur. 
 
 

Quae oportet fieri cito. Id est, quae in praesenti tempore sunt Ecclesiae ventura. 
 

Et significavit. Mysticis eamdem Apocalypsim dictis innexuit, ne cunctis manifesta vilesceret. 

Mittens per angelum suum. Angelus enim Joanni in figura Christi usus est, sicut in sequentibus manifestius apparebit. 

{133 D} Servo suo Joanni. Ut per Joannem, qui, singularis privilegio castitatis, haec per caeteris cernere manifestius apparebit.

 {11}  1.1. The revelation of Jesus Christ. The progress with which the Church that had been founded by the Apostles was to be extended, or the end with which it was to be perfected, had need to be revealed, in order to strengthen the preachers of the faith against the opposition of the world. And John, in his own manner, refers the glory of the Son to the Father, and testifies that Jesus Christ has received from God.  

shortly. That is, which are to happen to the Church in the present time.  

signified. He wrapped up this revelation in mystical words, that it might not be manifested to all, and become lightly esteemed.  

angel. For an angel appeared to John in the form of Christ, as will be seen more clearly in that which follows.  

John. That through John He might lay open to all His servants the things which he, by the privilege of a peculiar chastity, obtained above all others to behold. 

 Return to top.

 

 
1:2 qui testimonium perhibuit verbo Dei et testimonium Iesu Christi quaecumque vidit
2 Who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen. 

 

Qui testimonium perhibuit Verbo Dei, et testimonium Jesu, etc. Ne de persona Joannis dubites, ipse est qui verbo Dei aeterno et eadem incarnato, sicut vidit, testimonium perhibuit, dicens: Cujus gloriam vidimus, gloriam quasi Unigeniti a Patre (Joan. 1). 2. testimony. That thou mayest not doubt of the person of John, he is the same who gave testimony to the eternal Word of God incarnate, according as he saw, saying, "Whose glory we saw, the glory as of the only-begotten of the Father [Jn. 1:14]." 

 Return to top.

 

 
1:3 beatus qui legit et qui audiunt verba prophetiae et servant ea quae in ea scripta sunt tempus enim prope est
3 Blessed is he, that readeth and heareth the words of this prophecy; and keepeth those things which are written in it; for the time is at hand. 

 

{134 C} Beatus qui legit, etc. Ideo doctores et auditores beati sunt, quia verbum Dei servantibus tempus breve laboris gaudia sequuntur aeterna. {12} 3. Blessed. Teachers and hearers are therefore blessed, because they who keep the Word of God find that a short time of labour is followed by everlasting joys. 

 Return to top.

 

 
1:4 Iohannes septem ecclesiis quae sunt in Asia gratia vobis et pax ab eo qui est et qui erat et qui venturus est et a septem spiritibus qui in conspectu throni eius sunt 
4 John to the seven churches which are in Asia. Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne, 

  

Joannes septem, etc. Per has septem Ecclesias omni Ecclesiae scribit. Solet enim universitas septenario numero designari, quod septem diebus cunctum hoc saeculi tempus evolvatur. 

Gratia vobis, etc. Gratiam nobis optat et pacem a Deo Patre aeterno, et a Spiritu septiformi, et a Jesu Christo, qui in homine suscepto testimonium perhibuit Patri. Filium tertio loco nominat, de quo erat plura locuturus. Nominat et novissime, quod ipse primus et novissimus, qui jam nominaverat illum in Patre dicendo, qui venturus est.

  4. seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days. 

Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, "Who was to come." 

 Return to top.

 

 
1:5 et ab Iesu Christo qui est testis fidelis primogenitus mortuorum et princeps regum terrae qui dilexit nos et lavit nos a peccatis nostris in sanguine suo 
5 And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood, 

  

Primogenitus mortuorum, etc. Hoc est quod Apostolus {134 D} ait: Vidimus Jesum Christum propter passionem mortis gloria et honore coronatum. Et alibi, contumeliam crucis exponens, adjecit: Propter quod et Deus illum exaltavit, et donavit illi nomen quod est super omne nomen.  5. the first-begotten. This is the same that the Apostle says, "We have seen Jesus Christ for the suffering of death crowned with glory and honour [Heb. 2:9]." And in another place, in setting forth the reproach of the cross, he added, "Wherefore also God highly exalted Him, and gave Him the Name which is above every name [Phil. 2:9]." 

 Return to top.

 

1:6 et fecit nostrum regnum sacerdotes Deo et Patri suo ipsi gloria et imperium in saecula saeculorum amen 
6 And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen. 

  

Et fecit nos [sic] regnum, etc. Quia Rex regum et Sacerdos coelestis se offerendo pro nobis nos suo corpori adunavit, nemo sanctorum est qui spirtualiter {135 A} sacerdoti officio careat, cum sit aeterni sacerdotis.  6. priests. Because the King of kings and heavenly Priest united us unto His own body by offering Himself for us, there is not one of the saints who has not spiritually the office of priesthood, in that he is a member of the eternal Priest. 

 Return to top.

 

1:7 ecce venit cum nubibus et videbit eum omnis oculus et qui eum pupugerunt et plangent se super eum omnes tribus terrae etiam amen 
7 Behold, he cometh with the clouds, and every eye shall see him, and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.

  

Ecce venit cum nubibus, etc. Qui judicandus primo venit occultus, tunc judicaturus venient manifestus. Haec ideo commemorat, ut ad tolerantiam passionum confirmet Ecclesiam, nunc ab hostibus oppresam, tunc cum Christo regnaturam. 

Et qui eum pugnaverunt [sic], etc. In eadem illum forma videntes judicem potentem, in qua velut minimum judicaverunt [sic], sera semetipsos poenitentia lamentabunt. 

Etiam Amen. Quod novit certissime Deo revelante futurum, interponens Amen, firmat sine dubitatione venturum.

  7. cometh. He Who was concealed when at the first {13} He came to be judged, will be manifested at the time when He shall come to judge. He mentions this, that the Church which is now oppressed by enemies, but is then to reign with Christ, may be strengthened for the endurance of sufferings. 

pierced. When they see Him as a judge with power, in the same form in which they pierced Him as the least of all, they will mourn for themselves with a repentance that is too late. 

Amen. By interposing an Amen, he confirms that without doubt that will happen, which, by the revelation of God, he knows most surely is to come to pass. 

 Return to top.

 

1:8 ego sum Alpha et Omega principium et finis dicit Dominus Deus qui est et qui erat et qui venturus est Omnipotens 
8 I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty. 

  

Ego sum [alpha] et [omega], initium [sic] et finis, etc. Initium, quem nullus praecedit; finis, cui nullus in regno succedit. {135 B} 

Qui est, et qui erat, etc. Hoc idem dixerat de Patre. Deus enim Pater et venit et venturus est in Filio.

  8. [alpha] and [omega]. He is the beginning Whom no one precedes, the end Whom no one succeeds in His kingdom. 
 

Who is. He had said this same thing of the Father, for God the Father came, as He also is to come, in the Son.

 Return to top.

 

1:9 ego Iohannes frater vester et particeps in tribulatione et regno et patientia in Iesu fui in insula quae appellatur Patmos propter verbum Dei et testimonium Iesu 
9 I John, your brother and your partner in tribulation, and in the kingdom, and patience in Christ Jesus, was in the island, which is called Patmos, for the word of God, and for the testimony of Jesus. 

  

Ego Joannes, etc. Personam, locum, tempusm causamque visionis insinuat. Quam se etiam in Spiritu vidisse testatur, ne a carnali phantasmate putaretur illusus. 
 

Fuit [sic]  in insula, etc. Historia nota est, Joannem a Domitiano Caesare propter evangelium in hanc insulam relegatum, cui tunc congrue secreta datum est coeli penetrare, cum certa terrarum spatia negabatur excedere.

  9. I John. He indicates the person, the place, and the reason of the vision ; and he also testifies that he saw this in the spirit, lest he should be supposed to have been deluded by a fleshly apparition. 

Patmos. It is a well-known story that John was banished to this island by the Emperor Domitian for the Gospel's sake [Eusebius, Hist. Eccl., l.iii.c. 23] and it was fitly given him to penetrate the secrets of heaven, at a time when it was denied him to go beyond a certain spot on earth. 

 Return to top.

 

1:10 fui in spiritu in dominica die et audivi post me vocem magnam tamquam tubae 
10 I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 

  

Fui in spiritu in Dominica die. Congruum quoque spirituali visioni tempus indicat. Solet enim Scriptura {135 C} terminos causarum, sicut saepe loci, vel corporis vel aeris, sic etiam temporis exprimere statutos. Abraham quippe angeli meridie, Sodomam vespere vistant. Adam post meridiem ad vocem Dominie deambulantis expavit. Et Salomon nocte sapientiam, non servaturusm, accepit. 
 
 

Et audivi post me, etc. Voce prius admonetur, ut ad visionem convertat intuitum.

  10. the Lord's day. He indicates also a fit time for a spiritual vision, for Scripture is wont to express the reason of things in terms, as, frequently, {14}of the place, or the body, or the air, and in like manner the time. The Angels, namely, visit Abraham at noon [Gen. 18:1], Sodom in the evening [Gen. 19:1]; Adam after midday [Gen. 3:8] was afraid at the voice of the Lord, walking up and down; and Solomon received at night [3 Kngs. (1 Kngs., A.V.) 3:11; 2 Chron. 1:11] the wisdom which it was not to be his to retain. 

heard. He is first admonished by a voice, that he may direct his attention to the vision. 

 Return to top.

 

1:11 dicentis quod vides scribe in libro et mitte septem ecclesiis Ephesum et Zmyrnam et Pergamum et Thyatiram et Sardis et Philadelphiam et Laodiciam 
11 Saying: What thou seest, write in a book, and send to the seven churches which are in Asia, to Ephesus, and to Smyrna, and to Pergamus, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea. 

  

Et mitte septem Ecclesiis, etc. Non his tantum locis fouit tunc Christi Ecclesia, sed in septenario numero omnis plenitudo consistit. Asia quae interpretatur elevatio, superbam mundi altitudinem, in quo peregrinatur Ecclesia, designat; et, ut in divini mysterii mos est, in specie genus convenit. Nam et Apostolus Paulus septem scribit Ecclesiis; non tamen iisdem {135 D}quibus et Joannes. Et licet ista septem loca figura sint totius Ecclesiae septiformis, tamen gesta sunt in his specialiter quae increpat aut laudat.  11. seven churches. The Church of Christ was not at the time in these places alone, but all fulness is comprised in the number seven. Asia, which is interpreted elevation, denotes the proud exaltation of the world in which the Church is sojourning, and, as is the method of the divine mystery, the genus is contained in the species. For the Apostle Paul also writes to seven churches, but not to the same as St. John. And although these seven churches are a sevenfold figure of the whole Church, still the things which he blames, or praises, came to pass in them one by one. 

 Return to top.

 

1:12 et conversus sum ut viderem vocem quae loquebatur mecum et conversus vidi septem candelabra aurea 
12 And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:

  

Et conversus, etc. Pulchre hic forma describitur Ecclesiae, lumen amoris divini in pectoris casti fulgore praeferentis. Juxta hoc quod Dominus ait: Sint lumbi vestri praecincti, et lucerne ardentes (Luc. XII) Cujus interius exteriusque perfectionem per duas septenarii numeri partes designat, dum in ea singuli quatuor corporis qualitatibus consistentes Dominum Deum suum ex toto corde, tota anima, totaque virtute, diligunt.  12. turned. Here the figure of the Church is beautifully represented, as holding forth the light of divine love in the brightness of a chaste breast, according to that which the Lord saith "Let your loins be girt, and your lamps burning [Lk. 12:35]." And he denotes its perfection within and without by the two parts of the number seven and the individual members of it, consisting of the four qualities of the body, "love the Lord {15} their God with all their heart, with all their soul, and with all their strength." 
 
 

 Return to top.

 

1:13 et in medio septem candelabrorum similem Filio hominis vestitum podere et praecinctum ad mamillas zonam auream 
13 And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle. 

  

Et in medio septem candelabrorum similem Filio hominis. Similem Filio hominis dicit, cum morte {136A} devicta ascendisset in coelum. Etsi enim noveramus Christum secundum carnem, sed jam nunc non novimus. Bene autem, IN MEDIO. Omnes enim, inquit, qui in circuitu ejus sunt offerent munera. 

Vestitum podere. Poderis, quae Latine tunica talaris dicitur, et est vestis sacerdotalis, Christi sacerdotium ostendit, quo se pro nobis in altari crucis obtulit hostiam Patri. 
 

Et praecintum ad mamillas zona aurea. Mamillas, duo testamenta hic dicit, quibus sibi connexum sanctorum corpus imbuit. Zona enim aurea, chorus sanctorum est, concordi charitate Domino adhaerens, et testamenta complectens, servantes (ut inquit Apostolus) unanimitatem Spiritus in vinculo pacis (Ephes. IV). {136 B}

  13. Son of Man. He means that he is like the Son of man when He had overcome death, and had ascended into heaven. For "Although we knew Christ after the flesh, yet henceforth know we Him no more [2 Cor. 5:16]." And it is well said, "in the midst," for "All," he says " who are round about Him shall offer gifts [Ps. 75:12 (76:11, A.V.)]." 

garment. " Poderis," which is called in Latin, " tunica talaris," and is a sacerdotal vestment, shews the priesthood of Christ, by which He offered Himself for us, as a victim to the Father, upon the altar of the cross. 

girdle. By the "paps" he here means the two Testaments, with which He feeds the body of the saints in communion with Himself. For the golden girdle is the choir of saints, which cleaves to the Lord in harmonious love, and embraces the Testaments, "keeping," as the Apostle says, "the unity of the Spirit in the bond of peace [Eph. 4:3]." 

 Return to top.

 

1:14 caput autem eius et capilli erant candidi tamquam lana alba tamquam nix et oculi eius velut flamma ignis 
14 And his head and his hairs were white, as white wool, and as snow, and his eyes were as a flame of fire, 

  

Caput autem ejus et capilli erant candidi, etc. Antiquitas et immortalitas majestatis in capite candor ostenditur, cui praecipui quique velut capilli adhaerentes, propter oves ad dexteram futuras, instar lanae, et propter dealbatorum innumerabilem turbam, et electorum a coelo datorum, instar nivis effulgent. 

Et oculi ejus velut flamma ignis. Oculi Domini praedicatores sunt, igne spirituali, et fidelibus lumen, incredules praebentes incendium.

  14. white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow. 

eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful and to the unbelieving a consuming flame. 

 Return to top.

 

1:15 et pedes eius similes orichalco sicut in camino ardenti et vox illius tamquam vox aquarum multarum 
15 And his feet like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.

  

Et pedes ejus similes orichalco sicut in camino ardenti. Pedes ignitos, novissimi temporis Ecclesiam dicit, quae vehementibus est examinanda et probanda pressuris. Orichalcum quippe est aes multo igne et medicamine perductum ad aureum colorem. {136 C} Alia translatio, quae dicit similes orichalco Libani, significat in Judea, cujus Libanus mons est, Ecclesiam esse persequendam, preacipue novissime. Nam et templum saepe Libani nomen accepit, cui dicitur: Aperi, Libane, portas tuas, et comedat ignis cedros tuas (Zach. XI). 
 
 
 

Et vox illius tanquam aquarum multarum. Vox confessionis et praedictionis et laudis, non in Judaea tantum sed in multis populis resonat.

 {16} 15. feet. By the "fiery feet" he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which, by much fire and various ingredients, is brought to the colour of gold. Another translation which renders it, "like orichalcum of Lebanon," signifies that in Judea, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. [Alford observes: "The Syriac and Arethas have, 'like brass from Lebanon.'" Tischendorff says that Anonymous (? Tichonius) in St. Augustine reads, "Similes aurichalco Lebani."] The temple also frequently received the name of Lebanon, as there is said to it "Open, O Lebanon, thy gates, and let the fire devour thy cedars [Zech. 11:1]." 

voice. The voice of confession, and preaching, and praise does not resound in Judea alone, but among many peoples. 

 Return to top.

 

1:16 et habebat in dextera sua stellas septem et de ore eius gladius utraque parte acutus exiebat et facies eius sicut sol lucet in virtute sua 
16 And he had in his right hand seven stars. And from his mouth came out a sharp two edged sword: and his face was as the sun shineth in his power. 

 
 

Et habebat in dextera sua stellas septem. In dextera Christi, est spiritualis Ecclesia. Astitit, inquit, regina a dextris tuis in vestitu deaurato. (Psal. XLIV) Cui astanti ad dexteram dicit: Venite, benedicti Patris mei, percipite regnum (Math. XXV). {136 D} 

Et de ore ejus gladius ex utraque parte acutus exibat. Qui de visibilibus et invisibilibus judicans, postquam occiderit habet potestatem mittere in gehennam ignis. 

Et facies ejus, sicut sol lucet in virtute sua. Qualis in monte discipulis, talis post judicium Dominus omnibus sanctis apparebit. Impii enim in judicio videbunt in quem pupugerunt (Joan. XIX). Totus autem hic Filii hominis habitus etiam Ecclesiae convenit, cum qua una natura ipse factus est Christus, honorem illi sacerdotalem, et judiciariam tribuens potestatem, et ut fulgeat, sicut sol, in regno Patris sui (Matth. XIII). 

  16. right hand. In the right hand of Christ is the spiritual Church. "On Thy right hand," he says, "stood the queen in a vesture of gold [Ps. 44:10 (45:9, A.V.)]." And as it stands on His right hand, He saith "Come, ye blessed of My Father, receive the kingdom [Matthew 25:34]." 

mouth. He, the judge of all things visible and invisible, "after He has killed, has power to cast into hell fire [Lk. 12:5]." 
 

countenance. Such as the Lord appeared on the Mount, will He appear after the judgment to all the saints, for at the judgment the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the {17} Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to "shine as the sun in the kingdom of His Father [Matt. 13:43]." 

 Return to top.

 

1:17 et cum vidissem eum cecidi ad pedes eius tamquam mortuus et posuit dexteram suam super me dicens noli timere ego sum primus et novissimus 
17 And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last, 

  

Et cum vidissem eum, cecidi ad pedes ejus. Tan-{137a}quam homo ad spiritualem trepidat visionem, sed Domini clementia timor pellitur humanus. 

Nolite timere, ego sum primus et novissimus. Primus, quia omnia per ipsum facta sunt. Novissimus, quia in ipso restaurantur omnia.

  17. I fell. As a man, he trembles at the spiritual vision, but his human fear is banished by the clemency of the Lord. 
 

The first. He is the first, because " by Him were all things made [Col. 1:16];" the last, because in Him are all things restored [Eph. 1:10]. 
 
 

 Return to top.

 

1:18 et vivus et fui mortuus et ecce sum vivens in saecula saeculorum et habeo claves mortis et inferni 
18 And alive, and was dead, and behold I am living for ever and ever, and have the keys of death and of hell.

  

Et habeo claves mortis et inferni. Non solum, inquit, mortem resurrectione devici; sed et ejusdem mortis habeo dominium. Quod etiam Ecclesiae Spiritum sanctum insufflando tribuit. Quorum, inquiens, dimiseritis peccata, dimittuntur eis, et caetera.  18. keys. Not only, He saith, have I conquered death by resurrection, but I have dominion also over death itself. And this He also bestowed upon the Church by breathing upon it the Holy Spirit, saying, "Whose sins ye remit, they are remitted unto them," and the rest. [Jn. 20:23] 

 Return to top.

 

1:19 scribe ergo quae vidisti et quae sunt et quae oportet fieri post haec 
19 Write therefore the things which thou hast seen, and which are, and which must be done hereafter.

  

Scribe ergo quae vidisti, etc. Quae solus vidisti cunctis manifesta, varios scilicet Ecclesiae labores, et malos in ea cum bonis, usque in finem saeculi commiscendos.  19. Write. Reveal to all the things which thou alone hast seen, that is, the various labours of the Church, and that the evil are to be mingled in it with the good unto the end of the world. 

 Return to top.

 

1:20 sacramentum septem stellarum quas vidisti in dextera mea et septem candelabra aurea septem stellae angeli sunt septem ecclesiarum et candelabra septem septem ecclesiae sunt 
20 The mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches. 

  

{137 B} Septem stellae angeli sunt septem Ecclesiarum. Id est, rectores Ecclesiarum. Sacerdos enim, ut Malachias ait, angelus Domini exercitum est (Malach. II).  20. stars. That is, the rulers of the Church. For the priest, as Malachi says, is "the angel of the Lord of hosts [Mal. 2:7]."

 Return to top.