Bible with Ordinary Gloss and Nicholas of Lyra

A And thus where i meaning: "in other words", if anywhere. b In ancient volumes, that is, in translation. Lyra. c These to them, that is, to my ancients. d Retes original: "Lofe/ retes" - likely a reference to specific manuscript readings, that is, in my own edition. e Which to reign, regarding the Hebrew truth. Also, this edition suggests another utility, namely the avoidance of confusion among copies. f Harime original: "Harime" - referring to varied or corrupt texts with etc., are examples differing from one another. g How many, etc. Therefore, the edition of the seventy original: "septuaginta" - the Septuagint was so varied that for two men, the codices did not agree in anything. b And one even, a scholar. i According to his own judgment, what he thinks should be added or subtracted from the translation. Lyra. k And even if it were possible, that is, what is said, that is, through propriety they disagree: that is, it contains diverse and adverse things. l Whence let him cease. In this third part, he suppresses the detractions of rivals: and touches upon three evils that come from detractors. They are indeed poisonous in heart, deceitful in mouth, and pernicious in deed. The poisonous nature is touched upon when he says: Whence let him cease, that is, obliquely. m And with a wound, etc., against us they rise up. A scorpion has a sting in its tail, and by striking from behind, it makes a wound obliquely, which is very difficult to heal, and yet it is flattering to the face. The detractor is likened to this: Jeremiah chapter 9. In his mouth he speaks peace with his friend, but secretly he places ambushes for him. n And let him desist from the holy work of the carnal tongue.
Psalm 139.

Psalm 139. The poison of asps is under their lips, that is, the heart that lies beneath the tongue according to the disposition of the members: Lyra. l To reprehend, etc., see above: I dissipate/purge/prepare/cut/diminish/reprehend. Saying I pluck: these things I note: let him cease, he says, and desist. o Or receiving this work. p And if it pleases, and even if it displeases. Because no one forces him to receive it, and thus let him cease detracting. q Let him remember those verses of Psalm 43, where the deceitfulness of detractors is touched upon when he says: And the door abounded in malice. Contrary to that of the Apostle, Ephesians 4. Let no evil speech proceed from your mouth. r Your tongue was composing, that is, was fashioning, deceit. Psalm 13.
Psalm 13. Deceit and fraud

s Their tongues dealt deceitfully. Lyra: Deceit and fraud are differential: Deceit is in the tongue of the manifest blasphemer. Fraud is of the deceiver speaking smooth words under the tongue. When therefore, about any of the things mentioned, it is proportional, and is composed from con and um, that is, concordant/affable: and in what manner manners are concorded and composed, and from there concinnus elegant/well-ordered is born: to mix/compose/order/prepare. t Sitting in the chair of pestilence. v Against your brother, matures. And you were speaking against the son of your mother, or the church. y You were placing a scandal, that is, an obstacle of detraction. A scandal is a word or deed less than upright, providing another with an occasion for ruin. It is Greek. See above: Scandal is equivocated as an obstacle/pact/fall. z These, the aforementioned. a You have read, and nevertheless expecting for correction or penance. b You thought in your heart that you were just like yourself. c I will argue you, concerning your sin. d And I will place your face, that is, your sins, those of detraction and emulation. e Which indeed, etc. Here the perniciousness of detractors is shown in saying that good is evil. For what is useful to others is rendered abominable, whence he says: Which indeed you hear, and others, that is, rivals. f By detracting, etc., as if to say, there is no utility for the readers, whether they be the detractors themselves or others. Also, repeat: and what utility is there? g To grieve the Jews, that is, the Jews are pained. h When they are able to slander, because now they cannot slander or mock the Christians because of the translation. Lyra. In which many things were lacking regarding the Hebrew truth. i And to despise, that is, the faithful. k To despise, or rather what is more, to lacerate, that is, by detracting to tear apart like wool. l Whence, that is, because of which. m Adversaries of the church, the Jews, that is. n Let them speak, that is, let them be tormented. For they are much anguished that now we possess the full Hebrew truth. Thus, the evils that detractors do are shown to be old.

and they need great labor, so that they might have our edition. And thus where they were doubting the reading of the ancient volumes, by comparing these to them, they will find what they require. Especially since among the Latins there are as many exemplars as there are codices, and each one, according to his own judgment, has either added or subtracted what seemed to him to be so; and in any case, it cannot be true that which is dissonant. Whence let the scorpion cease to rise up against us with an arched wound, and let him desist from the holy work with his poisonous tongue; or, let him receive it if it pleases him, or condemn it if it displeases him, and let him remember those verses: And the door abounded in malice, and your tongue was fashioning deceit. Sitting, you were speaking against your brother, and against the son of your mother you were placing a scandal. You have done these things, and I was silent. You thought iniquitously that I would be like you. I will argue you, and I will place those things before your face. For what utility is there to the hearer or the reader, for us to sweat by laboring, and for others to labor by detracting, for the Jews to be pained that the occasion for slandering them and mocking the Christians has been taken away, and for the men of the church to despise that thing, nay rather, to lacerate it, whence the adversaries are tormented? Or if the interpretation of the ancients alone pleases them, which does not displease me either, and they think nothing else should be received, why do they read and neglect those things which have been added or amputated under asterisks and obelisks? And why did the churches receive Daniel according to the translation of Theodotion? Why do they admire the oxigenē the Hexapla of Origen, and Eusebius of Caesarea, with all the editions likewise differing? Or what was the folly, after they said things were true, to prefer those which are false? Whence, however, were they praising them, and yet they rashly judged their writings, though faithfully handed down, as not to be received, countless alone. Lyra. Because they imputed to him that he had written false things in his translation, he refutes them, showing them to be true, but that they were lacking in the translation. Lyra. Whence he says: a Or was it folly, Lyra, to say true things. But in their opinion, I in my translation. b To prefer those which are false. Thus said the rivals, that Origen had said true things; that Jerome had acted foolishly by adding that they were false; therefore they were considered false because they were not found in the translation of Lyra, to whom, on the contrary, he shows them to be true according to the New Testament, in which such said testimonies are assumed, and that they are lacking in the translation of Lyra, since they are not found there, and the contrary is the case, which he says: c Whence however, unless from the truth.

o As if an old thing, etc. In this fourth part, he refutes them multiply, because they thought nothing outside the translation of Lyra should be received. And first he refutes them regarding the contempt of the recognized truth. In the correction indeed which Origen had made, they had seen many things added and many subtracted, nor yet for this did they wish to believe the truth. Whence he says: p If the old, that is, the translation of Lyra. p And this translation alone pleases, etc., supplement: insofar as it follows the Hebrew truth. q When they read those things which are under the asterisks, etc., behold the recognition of the truth. r And they neglect, behold the contempt: because they do not acquiesce. Above, in the letter to Desiderius, you will find more fully about this correction of Origen, and what the asterisk signifies, what the obelisk, where such signs are placed externally. Secondly, he refutes them regarding the singularity of opinion, because of which they did not wish to follow the community of the church. Whence he says: s Why did they receive Daniel according to the translation of Theodotion, and not according to Lyra? t The churches received, and yet these did not wish to receive it, when nevertheless Jerome says that the book of Daniel according to the translation of Lyra was rejected by right judgment, as is read in the beginning of the prologue on Daniel. Thirdly, he refutes them regarding the indiscretion of judgment, because they were praising what they did not judge should be received. Whence he says: v When Lyra, they admire Origen, that is, they marvelously praise him. Origen was commendable in many things, as Jerome testifies in his book On Illustrious Men, saying: Origen, who was called Adamantius, at the age of seventeen, began the work of doctrines and flourished for many years. Who is ignorant that he had such great study in the Sacred Scriptures, that he even learned the Hebrew language against the nature of his own age, and, except for the interpreters of Lyra, he gathered other editions into one: those of Aquila of Pontus, of Symmachus, and of Theodotion, or the edition of the Ebionite and Symmachus of the same dogma. Furthermore, the fifth and sixth editions of the Seventy, which we also have from his library; with much labor he rules and compares them with other editions, etc. Lyra: They admire Origen and Eusebius of Pamphilus, I speak of them, and all the editions which are in total seven, as is clear from the words of Jerome above, firstly. y Likewise, that is, concordantly. z Differing, that is, expounding. Differere to differ/to set forth, as Augustine says: he says to speak wisely is to say/to confirm. Concerning Eusebius of Pamphilus, I have not read that he made a new edition, but they published the translation of Origen. Concerning these, Jerome says in the book On Illustrious Men: Eusebius, bishop of Caesarea of Palestine, most studious in divine scriptures and a most diligent investigator of the divine library with Pamphilus the martyr, edited infinite volumes. And he adds there the reason why he called him Eusebius of Pamphilus, saying: And because of the friendship of Pamphilus the martyr, he obtained the surname from him. The same in the same: Pamphilus, priest of Eusebius of Caesarea, bishop, was so necessary and burned with such love for the divine library that he copied out a great part of the volumes of Origen with his own hand, etc. Thus, the indiscretion of the rivals is shown, Origen and Eusebius.