Thomas Aquinas

To this work, however, Jerome prefixes a prologue, in which he does three things. First he shows the manner of speaking; second, the manner of prophesying, at the place, "then this too must be added"; third, the manner of treating the matter, at the place, "he prophesied, moreover."

He shows the manner of speaking, concerning the ornament of the preface, from two things. First from the order of the words; second from the elegance of the words, at the place, "and first concerning Isaiah."

Concerning the first he does three things. First he removes the order supposed by certain persons, namely the metrical order; second he demonstrates the order kept by the prophet, at the place, "but that in Demosthenes"; third he shows that he himself has imitated this same manner in his translation, at the place, "we too."

"By verses," that is, by brief clauses, "written out," that is, marked off, "bound by meter." Meter, in Greek, is called "measure": hence a thing is said to be described metrically where a fixed measure of feet, syllables, and times is kept; from which law the prophets are exempt. And "to have something of the Psalms," that is, something like them, or of the works of Solomon, as regards the end of the Proverbs, and in the Song of Songs; "in Demosthenes," the Greek, "Tully" the Latin, orators, who wrote in prose by cola and commata.

There are three divisions in the Scriptures: comma, colon, and period, on the likeness of the human body, in which there are certain distinctions within the parts of a single member; as there are joints, and distinct members, such as the hands and feet, and again the whole body. To the first distinction corresponds the division that is made by commata, because "comma" is the same as a cutting or division; to the second corresponds that which is made by cola, because "colon" is interpreted as "member"; but to the whole corresponds the period: for "period" is called a going-around, from "peri," which is "around," and "hodos," which is "way." But only the line of a circle is complete, as the Philosopher proves.

Now these divisions are taken in the Scriptures in three ways. First, according to Isidore, in verses, a comma is when after two feet there follows one syllable, which is part of another foot, because then one foot is cut short, as in: "gloria, laus, et honor." Cola, however, are when two feet are taken without a following syllable, as "carmina dulcia." But a period is when the whole sentence, delivered metrically, is completed.

In the second way, in prose, according to Isidore and Tully, a comma is when incomplete clauses are uttered with pauses, as below, chapter 1: "woe to a sinning nation, a people laden with iniquity, wicked children"; and it is called a sub-distinction. Cola are when complete clauses are uttered with a pause, although the sentence is not yet complete, and it is called a distinction, as that same place: "they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are estranged backward." A period is when a complete sentence consists of several clauses.

In a third way, "comma" is taken by Rabanus for a single chapter, upon that verse of Jeremiah 48: "we have heard the pride of Moab"; where he says: "in the comma above he provoked to penance," that is, in the chapter above. But it is taken here in the second way.

"A new translation," first published by us from Hebrew into Latin, in a new kind, the manner that exists among the Hebrews being kept, by cola and commata, which was not kept in other translations.

"And first concerning Isaiah." Here he shows the manner of speaking as regards the elegance of the words; and concerning this he does three things. First he sets down the manner; second he assigns the reason from the condition of the speaker, at the place, "inasmuch as, being a noble man"; third he concludes an excuse for the defect in his translation arising from such a manner, at the place, "whence it happens," etc.

"Eloquent," that is, may he appear learned in eloquence; "noble," in lineage, because he was the maternal grandfather, or kin, of Manasseh king of Judah, as is said in the history.

"Whence it happens." Things that are said beautifully in one language do not sound beautiful when translated into another; and therefore, the more he, beyond the other prophets, employed a more beautiful eloquence, the more his translation falls short of his beauty. "The flower," that is, the sweetness and ornament.

"Then this too must be added." Here he shows the open and express manner of prophesying: and concerning this he does three things. First he shows the manner of prophesying that has been stated; second, from the manner, he concludes the reason for the defect in the ancient translation of the Seventy, at the place, "whence I conjecture"; third he excludes the contradiction of rivals, at the place, "nor am I ignorant," etc.

"Not a prophet," as if obscuring the truth under a riddle, "mysteries," that is, secrets, from "mystim," which is "secret," as the incarnation: below, chapter 10: "a son is given to us"; the passion: below, chapter 53: "he shall be led as a sheep to the slaughter, and as a lamb before the one shearing him he shall be silent": and many other things.

"Clearly," expressly. "You would think," you could think, on account of the expression of the deed as accomplished, not as regards the manner, which can be expressed more of things past than of things future: whence in this the Evangelist surpasses the prophet.

"I conjecture," I judge under a certain conjecture; "to the heathen," that is, to the gentiles, from "ethnon," which is "nation." "Pearls." Matthew 7: "one precious pearl having been found." "Hidden," concealed.

Hence he does three things. First he states the defect; second, the reason for the defect, at the place, "lest the holy thing"; third he proves it through his own edition, at the place, "which, when this." "Hidden things," that is, the mysteries.

"Nor am I ignorant." Here he refutes the false judgment of those who contradict, and concerning this he does three things. First he shows through the cause that their judgment is false; second he convicts them by an example, at the place, "and nonetheless"; third he shows them the correct order, at the place, "let them read."

Concerning the first he does three things. First he shows the cause of the false judgment on the part of the intellect, namely ignorance; second, on the part of the affections, namely envy, at the place, "we too"; third he concludes his own constancy amid contradictions, at the place, "knowing therefore how much labor."

Psalm 17: "dark water in the clouds of the air."

An objection: above he said, "clearly," that is, expressly, that this one speaks the mysteries of Christ. I answer: this is true as regards certain more principal things.

"By bites," that is, by detractions. "I put my hand into the flame," that is, I expose myself to danger. And he alludes to a common proverb, which took its origin from this: that Scaevola put into the fire the hand with which he had killed Cillius, believing he was killing Silla, saying: "let the hand perish that wrought this crime." "For zeal," that is, for the exercise of knowledge.

"He prophesied." Here he sets down the manner of treating the subject: and concerning this he does three things. First he touches on the order of the treatise, as regards time and matter and manner together; second he touches on the intention, at the place, "since sometimes"; third, from the intention, he concludes with the petition of a prayer, at the place, "which, the more."