Latin Passages with English Translations and Citations
From J.A. Giles, The Complete Works of Venerable Bede (London: Whittaker, 1843), 12 volumes
I. SUPERSESSIONISM: The Synagogue Replaced by the Church
1. The Lord Kills the Synagogue, Vivifies the Church
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 88634):
Dominus mortificat, et vivificat, &c.] Mortificat synagogam, vivificat ecclesiam; vel eosdem vivificat quos mortificat; ut existimemus, nos mortuos quidem esse peccato, viventes autem Deo in Christo Jesu.
English Translation:
“The Lord kills and makes alive, etc.” He kills the Synagogue, he vivifies the Church; or he vivifies the same ones whom he kills; so that we may consider ourselves to be dead indeed to sin, but alive to God in Christ Jesus.
Context: Bede interprets the canticle of Hannah (1 Samuel 2:6) allegorically. The “killing” is the divine judgment upon the Synagogue, while the “vivifying” is the bringing to life of the Church.
Theological Significance: This is a clear statement of replacement theology – the Synagogue is portrayed as dead/killed, while the Church is made alive by God’s action. The two are presented as opposites in God’s salvific plan.
2. Christ Leaves the Synagogue of the Jews for the Church
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on Genesis
Latin Text (Paragraph 78551):
quomodo reliquit matrem relinquendo synagogam Judaeorum, de qua secundum carnem natus est, et inhaerendo ecclesiae, quam ex omnibus gentibus congregavit, ut pace novi testamenti essent duo in carne una
Full Context (Paragraphs 78548-78552):
se aequalem Deo, sed semetipsum exinanivit formam servi accipiens. Hoc est enim reliquit Patrem, non quia deseruit et recessit a Patre, sed quia non in ea forma apparuit hominibus, in qua aequalis est Patri, quomodo reliquit matrem relinquendo synagogam Judaeorum, de qua secundum carnem natus est, et inhaerendo ecclesiae, quam ex omnibus gentibus congregavit, ut pace novi testamenti essent duo in carne una: quia cum sit Deus apud Patrem per quem facti sumus, factus est per carnem particeps noster, ut filii capitis corpus esse possemus.
English Translation:
[Christ did not consider] himself equal to God, but emptied himself, taking the form of a servant. For this is how he left the Father – not because he deserted and departed from the Father, but because he did not appear to men in that form in which he is equal to the Father. In the same way he left his mother by abandoning the Synagogue of the Jews, from which he was born according to the flesh, and by adhering to the Church, which he gathered together from all nations, so that through the peace of the new covenant the two might be one flesh: because although he is God with the Father, through whom we were made, he was made through the flesh a partaker with us, so that we might be the body of which he is the head.
Theological Significance: Bede explicitly states that Christ “abandoned” (relinquendo) the Synagogue of the Jews to cleave to the Church made up of all nations. The language mirrors Genesis 2:24 (“a man shall leave his father and mother and cleave to his wife”). The Synagogue is portrayed as Christ’s natural origin which he deliberately left behind for the Church.
3. Transfer from Unbelieving Jews to the Gentiles
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 91388):
Item in Jechonia rege, qui pro suo scelere damnandus, de Judaea transmigrat ad Chaldaeos, Dominum intelligit de Judaeis non credentibus ad gentes salvandas translatum.
Full Context (Paragraphs 91386-91393):
ad innoxiam Christi mortem allegorice significandam, non dubitavit transferre. Lege enim expositionem ejus in Job, ubi dixit, Pereat dies in qua natus sum. Item in Jechonia rege, qui pro suo scelere damnandus, de Judaea transmigrat ad Chaldaeos, Dominum intelligit de Judaeis non credentibus ad gentes salvandas translatum. Salomonis, quamvis postmodum gravissime peccantis, sapientia dicta vel acta omnia ad Christi laudes figurandas ecclesia refert. Nec pauci ecclesiae tractatores, dicente apostolo, Petra autem erat Christus; virgam qua percussa est petra, crucem Christi, Moysen autem et Aaron viros sanctos, qui percusserunt, crucifigentes Dominum, principes sacerdotum et legis doctores, id est, Pharisaeos intelligunt.
English Translation:
And in King Jeconiah, who was condemned for his crime and migrated from Judea to the Chaldeans, [Gregory the Great] understands the Lord to be transferred from the unbelieving Jews to the Gentiles to be saved. The Church refers all the sayings and deeds of Solomon’s wisdom, although he sinned most grievously afterwards, to prefiguring the praises of Christ. And not a few teachers of the Church, with the Apostle saying “the Rock was Christ,” understand the rod by which the rock was struck to be the cross of Christ, and Moses and Aaron, holy men who struck it, to be the chief priests and teachers of the law – that is, the Pharisees – who crucified the Lord.
Theological Significance: This passage does double duty. First, it uses King Jeconiah’s exile as an allegory for Christ being “transferred” from unbelieving Jews to the Gentiles who are to be saved. Second, it attributes the crucifixion to the Jewish leadership (chief priests and Pharisees). This is classic patristic exegesis showing the salvation-historical transfer from Israel to the Church.
4. Gentiles as Earth, Jews as Heaven
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 89141):
certe ita dicendum, quod Dominus in carne moratus, gentilibus, qui ad comparationem Judaeorum quasi terra ad caelum fuerunt, verbum committere distulit; quos tamen postmodum per apostolos est ad fidem vocare dignatus.
Full Context (Paragraphs 89139-89145):
Et non cecidit ex omnibus verbis ejus in terram.] Nil terrenum in verbis Domini reperies: vel nullus eorum qui terrena sapiunt, ejus spiritualia dicta comprehendit. Vel certe ita dicendum, quod Dominus in carne moratus, gentilibus, qui ad comparationem Judaeorum quasi terra ad caelum fuerunt, verbum committere distulit; quos tamen postmodum per apostolos est ad fidem vocare dignatus. Et cognovit universus Israel a Dan usque Bersabee, &c.] Et cognovit catholica, id est, universalis ecclesia, spiritualis videlicet Israel, quae a principiis abrenuntiandi diabolo ad fontem usque baptismi perveniendo congregata…
English Translation:
And none of his words fell to the ground. You will find nothing earthly in the Lord’s words; or, none of those who think earthly things comprehends his spiritual sayings. Or certainly it must be said thus: that the Lord, dwelling in the flesh, postponed entrusting the word to the Gentiles, who in comparison to the Jews were like earth compared to heaven; whom nevertheless he afterwards deigned to call to faith through the apostles. And all Israel knew from Dan to Beersheba, etc. And the catholic, that is, the universal Church knew – namely, spiritual Israel, which was gathered from the beginnings of renouncing the devil all the way to the font of baptism…
Theological Significance: This passage contains a fascinating reversal. Initially, Jews are compared favorably to Gentiles (Jews as “heaven,” Gentiles as “earth”). But Christ postponed preaching to Gentiles during his earthly ministry. However, the passage then pivots to identify the “true Israel” as the universal Church gathered through baptism – indicating that the historical privilege of the Jews has been superseded.
5. Noah’s Vineyard as the Synagogue
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on Genesis
Latin Text (Paragraph 80794):
Noe quippe terram exercens vineam plantavit, quia Dominus curam generis humani gerens, synagogam Judaeam in gente constituit: cujus videlicet vineae et Psalmista meminit dicens: Vineam ex Aegypto transtulisti
Full Context (Paragraphs 80791-80796):
texens Noe ac filiorum ejus, passionem Domini devotionemque credentium in eum populorum, nec non et fidei contradicentium perfidiam figurate denuntiat: Noe quippe terram exercens vineam plantavit, quia Dominus curam generis humani gerens, synagogam Judaeam in gente constituit: cujus videlicet vineae et Psalmista meminit dicens: Vineam ex Aegypto transtulisti: et Dominus in Evangelio loquens ad Judaeos, Homo, inquit, plantavit vineam et sepem circumdedit ei, et cetera usque ad finem parabolae
English Translation:
Weaving together [the story of] Noah and his sons, [Scripture] figuratively announces the passion of the Lord, the devotion of the peoples believing in him, and also the perfidy of those contradicting the faith: for Noah tilling the earth planted a vineyard, because the Lord, caring for the human race, established the Synagogue of Judea among that people. Concerning this vineyard the Psalmist also makes mention, saying: “You transplanted a vine out of Egypt.” And the Lord, speaking to the Jews in the Gospel, says: “A man planted a vineyard and put a hedge around it,” and so on to the end of the parable.
Theological Significance: Bede identifies Noah’s vineyard with the Synagogue/Jewish people. The reference to the parable of the Wicked Tenants (Matthew 21:33-46) is significant – that parable ends with the kingdom being taken away from the Jews and given to a nation producing its fruits. Bede is connecting the vineyard (Israel) with “the perfidy of those contradicting the faith.”
II. Jewish UNBELIEF AND REJECTION
6. The Romans Will Take Your Place and Nation
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 90676):
Si enim, relicta pugnandi solertia, omnes tuae doctrinae simplicitatem sequimur, venient Romani, et tollent nostrum et locum et gentem. Haec quidem Judaei, quamvis non voce, mente tamen reproba, et intentione adversus Dominum sunt, et adversus Christum ejus locuti.
Full Context (Paragraphs 90673-90681):
Malemus ergo, instar gentium quae te non noverunt, et regnorum quae non invocaverunt nomen tuum, extranei a tuo ducatu manere, quam tuae gratiae fidei et regno et patriae privari. Si enim, relicta pugnandi solertia, omnes tuae doctrinae simplicitatem sequimur, venient Romani, et tollent nostrum et locum et gentem. Haec quidem Judaei, quamvis non voce, mente tamen reproba, et intentione adversus Dominum sunt, et adversus Christum ejus locuti. Displicuitque sermo in oculis Samuelis, &c.] Displicuit infidelitas Judaeorum coram prudentibus in Christo
English Translation:
We would rather, like the Gentiles who have not known you, and kingdoms which have not invoked your name, remain strangers to your leadership, than be deprived of your grace, faith, kingdom, and homeland. For if, abandoning our skill in fighting, we all follow the simplicity of your teaching, the Romans will come and take away our place and our nation. These things the Jews, although not with their voice, nevertheless with a reprobate mind and intention, spoke against the Lord and against his Christ. And the word displeased Samuel, etc. The unbelief of the Jews displeased those wise in Christ.
Theological Significance: Bede is allegorically interpreting Israel‘s request for a king (1 Samuel 8) as representing Jewish rejection of Christ. The phrase “the Romans will come and take away our place and nation” is a direct quote from John 11:48, where the chief priests and Pharisees express fear about Jesus. Bede attributes this sentiment to the Jews‘ “reprobate mind” (mente reproba) – a strong term indicating divine rejection. This connects Jewish unbelief to the destruction of Jerusalem in 70 AD.
7. Uriah’s Fidelity Signifies Jewish Perfidy
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on Genesis/Kings
Latin Text (Paragraph 83594):
et beatus Papa Gregorius reges impiissimos Saulem et Jechoniam in figura Domini Salvatoris ponere non dubitavit, et e contrario per factum Uriae fidelissimum perfidiam Judaeorum dicit esse designatam.
Full Context (Paragraphs 83591-83594):
aliquotiens bona designari; nam et beatus Papa Gregorius reges impiissimos Saulem et Jechoniam in figura Domini Salvatoris ponere non dubitavit, et e contrario per factum Uriae fidelissimum perfidiam Judaeorum dicit esse designatam.
English Translation:
Sometimes good things [in Scripture] are signified [by evil figures]; for even blessed Pope Gregory did not hesitate to place the most impious kings Saul and Jeconiah as figures of the Lord Savior, and conversely, through the deed of Uriah the most faithful, he says the perfidy of the Jews is signified.
Theological Significance: Bede cites Gregory the Great’s allegorical interpretation where Uriah the Hittite – a faithful, righteous man murdered by David – represents the perfidy (perfidiam) of the Jews. This is a striking reversal: a good character represents Jewish unfaithfulness. The implication is that just as Uriah was killed despite his fidelity, so the Jews‘ claim to faithfulness is actually perfidy.
8. The Synagogue Afflicted the Gentile Church
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 88348):
Affligebat quoque eam aemula ejus, &c.] Affligebat synagoga gentilitatem, exprobrans eam a Deo propter scelera esse reprobatam
Full Context (Paragraphs 88333-88368):
carne patiens humana, et ad divina provocans, synagogae… Affligebat quoque eam aemula ejus, &c.] Affligebat synagoga gentilitatem, exprobrans eam a Deo propter scelera esse reprobatam… Deo, ut ita dixerim, synagogae coepit tempus adesse, vulgus… grave ferat, quod non ei sicut synagogae legislatio, non…
English Translation:
And her rival afflicted her, etc. The Synagogue afflicted the Gentile [Church], reproaching her that she had been rejected by God on account of her sins…
Theological Significance: In Bede’s allegorical reading of Hannah and Peninnah (1 Samuel 1), Peninnah (the fertile wife) represents the Synagogue, while Hannah (the barren but beloved wife) represents the Church from the Gentiles. The Synagogue “afflicted” the Gentile Church by reproaching her past rejection. But the allegory reverses: Hannah’s eventual fertility represents the Church’s fruitfulness, while Peninnah’s many children (the Synagogue‘s pride in the Law) become meaningless.
III. CORPORATE RESPONSIBILITY FOR THE CRUCIFIXION
9. Chief Priests and Pharisees Crucified the Lord
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel (citing Exodus typology)
Latin Text (Paragraph 91392-91393):
dicente apostolo, Petra autem erat Christus; virgam qua percussa est petra, crucem Christi, Moysen autem et Aaron viros sanctos, qui percusserunt, crucifigentes Dominum, principes sacerdotum et legis doctores, id est, Pharisaeos intelligunt.
English Translation:
with the Apostle saying “the Rock was Christ,” [many teachers of the Church] understand the rod by which the rock was struck to be the cross of Christ, and Moses and Aaron, holy men who struck [the rock], to be the chief priests and teachers of the law – that is, the Pharisees – who crucified the Lord.
Theological Significance: Bede reports (approvingly) that many patristic interpreters read the striking of the rock (Numbers 20) as an allegory of the crucifixion, with Moses and Aaron representing the Jewish leadership (chief priests and Pharisees) who crucified Christ. This is corporate attribution of responsibility for the crucifixion to the Jewish religious authorities as a class.
10. Paul Bound and Handed Over by the Jews
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 89613):
Morante Paulo in Caesarea, superveniens a Judaea propheta, protestatus est eum alligandum Judaeis in Hierusalem, et tradendum in manus gentium.
English Translation:
While Paul was staying in Caesarea, a prophet coming from Judea testified that he would be bound by the Jews in Jerusalem and handed over into the hands of the Gentiles.
Theological Significance: This is an allegorical reading that parallels Paul’s fate with Christ’s passion – both bound by Jews and handed over to Gentiles. The typological connection reinforces the pattern of Jewish rejection of God’s messengers.
IV. ELECTION TRANSFERRED TO THE CHURCH
11. Spiritual Israel vs. Carnal Israel
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 89145):
Et cognovit catholica, id est, universalis ecclesia, spiritualis videlicet Israel, quae a principiis abrenuntiandi diabolo ad fontem usque baptismi perveniendo congregata
English Translation:
And the catholic, that is, the universal Church knew – namely, spiritual Israel, which was gathered from the beginnings of renouncing the devil all the way to the font of baptism
Theological Significance: Bede explicitly identifies the Church as “spiritual Israel” in contrast to carnal/ethnic Israel. The true Israel is defined by baptism and faith, not ethnic descent.
12. The Church Compared to the Synagogue is the Heavenly Jerusalem
Citation: Giles Vol. VII (Commentaries, Volume 1), Commentary on 1 Samuel
Latin Text (Paragraph 89306):
ecclesia, ad comparationem synagogae, quia superna Hierusalem, videlicet…
English Translation:
the Church, in comparison to the Synagogue, because [it is] the heavenly Jerusalem…
Theological Significance: The Church is identified with the “heavenly Jerusalem,” implicitly relegating the Synagogue to the status of the earthly, temporal Jerusalem that will be destroyed.
V. HISTORICAL NOTES ON Jewish HISTORY
13. The Capture of Judea and Temple Despoliation
Citation: Giles Vol. VII (Commentaries, Volume 1), Historical Chronicle
Latin Text (Various Paragraphs):
[71822] Babylonis XIX, Judaea captivata in Babyloniam, et
[72135] Cassius Judaea capta templum spoliat.
[72233] avaritiam caeteraque flagitia non ferentes Judaei, contra
[72243] secundo anno Judaeae regnum subvertit, templumque solo stravit, post annos primae aedificationis ejus
English Translation:
In the 19th year of [the King] of Babylon, Judea was taken captive to Babylon…
Cassius, having captured Judea, plundered the temple.
The Jews, not enduring [Roman] avarice and other crimes, [rebelled]…
In the second year [Titus] overthrew the kingdom of Judea and razed the temple to the ground, after [so many] years from its first building
Theological Significance: These historical notes in Bede’s chronological works record the destructions of Jerusalem (586 BC and 70 AD) as objective historical events. In the broader theological context of his commentaries, these destructions are interpreted as divine judgment for Jewish rejection of Christ.
SUMMARY OF KEY THEMES
1. Supersessionism
Bede consistently teaches that:
- The Synagogue has been “killed” and the Church “made alive” by God’s action
- Christ “abandoned” the Synagogue of the Jews to establish the Church
- The covenant has been “transferred” from unbelieving Jews to believing Gentiles
- The Church is the “true Israel” or “spiritual Israel“
2. Jewish Unbelief as Culpable
- Jews are described as having a “reprobate mind” (mente reproba)
- Jewish resistance to Christ is characterized as “perfidy” (perfidia)
- The destruction of Jerusalem (70 AD) is connected to Jewish rejection of Christ
3. Corporate Responsibility for Crucifixion
- Jewish leaders (chief priests, Pharisees) are identified as those who “crucified the Lord”
- This is presented as a collective action of the leadership class
- Allegorical interpretations reinforce this attribution
4. The Church as New Israel
- The Church is the “catholic” (universal) and “spiritual” Israel
- Baptism, not ethnic descent, defines membership in the people of God
- Old Testament promises are fulfilled in the Church, not in ethnic Israel
5. No Racial Language, No Call for Violence
- Bede’s language is theological and allegorical, not racial
- He does not call for persecution or violence against Jews
- His framework is the standard Latin patristic tradition (Augustine, Gregory, Jerome)
6. Augustinian Witness Doctrine (Implicit)
- While not as explicit as Augustine, Bede’s historical notes preserve Jewish history as testimony
- The preservation of Scripture by Jews serves Christian apologetic purposes
- Jewish continued existence has a providential role in God’s plan
BIBLIOGRAPHY
Translated by Claude.AI.
Primary Source:
- Giles, J.A., ed. The Complete Works of Venerable Bede, in the Original Latin, Collated with the Manuscripts and Various Printed Editions. 12 vols. London: Whittaker and Co., 1843-1844.
Recommended Modern Editions with English Translations:
- Martin, Lawrence T., trans. The Venerable Bede: Commentary on the Acts of the Apostles. Cistercian Studies Series 117. Kalamazoo, MI: Cistercian Publications, 1989.
- Hurst, David, trans. Bede the Venerable: Homilies on the Gospels. 2 vols. Cistercian Studies Series 110-111. Kalamazoo, MI: Cistercian Publications, 1990-1991.
- Wallis, Faith, and Calvin Kendall, trans. Bede: On the Gospel of Luke. Translated Texts for Historians 78. Liverpool: Liverpool University Press, 2024.
Note on Citations: The paragraph numbers refer to the sequential numbering in the digitized Giles edition. Modern critical editions use different systems (book/chapter/verse references). For scholarly citation, consult the Latin text in Corpus Christianorum Series Latina or the Patrologia Latina.