Tag: Matthew 27:25

I learn from the TLG (4090.103) that there are two references to this verse of scripture in Cyril of Alexandria, Commentarius in Isaiam prophetam (Commentary on Isaiah). It is not mentioned in BiblIndex.

Here is the TLG results:

PG 70 col 52 line 18: τλήκασι γὰρ τῆς ἑαυτῶν κεφαλῆς τὸ τίμιον αἷμα Χριστοῦ, Πιλάτῳ λέγοντες· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.» Ἀνῃρήκασι δὲ καὶ προφήτας ἁγίους· καὶ τοῦτο αὐτοῖς ὁ μακάριος Στέ-

PG 70 col 824 line 17: οἵ τε τῶν Ἰουδαίων καθηγηταὶ, καὶ ὅσοι τετολμήκασιν εἰπεῖν· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν·») διδοὺς λύπην, συμφοραῖς αὐτοὺς καὶ

Inspection of the PG edition tells me that these are comments upon Isaiah chapter 1, verse 21; and chapter 40, 29-31.

An English translation in 3 volumes exists by Robert C. Hill for Holy Cross Press, which translates the commentary as far as chapter 50 of Isaiah.  This morning I have written to the press to suggest that they commission someone to complete the translation.  But I have obtained copies, and located the relevant passages (it would have been far easier to do so, had I the work in PDF form!)

Here is the first passage.  I thought it best to give the context, as this work is nearly unknown to most people, and the translation likewise.  I’ve omitted the footnotes tho.

From vol. 1, p.48-50, on Isaiah 1:21:

How did she become a whore, the faithful city of Sion, full of justice? Righteousness came to rest in her, but now assassins (v.21). He is struck, as it were, by the degree of decadence of the assembly of the Jews and its ready transformation —deterioration, I mean—and its change from better to worse. After all, it had been instructed by the Law of Moses in the knowledge of what was useful, possessed the word of God that conveyed everything it had to do, was splendid, esteemed, and praiseworthy, celebrated by people far and wide in whom the fruit of righteousness abundantly flourished, and was acceptable to God. It possessed, in fact, both prophets and priests, keepers of the works of righteousness, leaders of the people to maintain justice, recite the Law, and be models of all aspects of good and upright behavior. Later it lost all this—or, rather, it chose to spurn that former goodness, and set no store by reverence and love for God; before the coming of our Savior, it worshipped what were by nature not gods, flagrantly insulting the one and only true Lord by such a degree of infidelity, and, like a promiscuous and swaggering woman, it offended in many ways. It attached itself to a range of guides at different times, who were in the habit of introducing every kind of practice abhorrent to God.

The God of all accuses it, for example, in the words of Jeremiah, “See what she did to me, the house of Israel: she played the whore on every high mountain and under every leafy tree, and was unfaithful there.” And again in words addressed to her, “If a man divorces his wife, and she leaves him and attaches herself to another man, surely she will not return to him again? Would not such a woman be greatly polluted? You have played the whore with many shepherds, and are you returning to me? asks the Lord. Direct your eyes straight ahead and see how could it be you were not sullied; you took your place in the very streets, like a crow in a solitary wilderness. You have polluted the land with your whoring and your wickedness, you had many shepherds as a stumbling black to yourself. You had the face of a whore, being shameless before everyone.” In other words, you despised service of God, as I said, took the path of apostasy, and had recourse to unclean spirits and the worship of idols as shepherds and teachers.

These were the crimes of the assembly of the Jews, as I said, before the coming of our Savior. But when Christ shone upon the people on earth (the Lord God appeared to us, Scripture says), it preferred not to apply to him as teacher, preferring instead the teachings and commandments of men. Bypassing the good shepherd, (52) who could supply it with the best of all teaching, it attached itself to the chief priests and Scribes, and even to the Pharisees. Now, by this means it played the whore, despite both Law and Prophets prophesying to it the mystery of Christ and promising that he would come in due course. How did she become a whore, the faithful city of Sion, full of justice? It is like saying, What opportunities did she take to understand—or, rather, how did she run headlong into apostasy after being enriched with spiritual aids, this formerly faithful agent of righteousness, where righteousness dwelt, that is, the Law abided? In other words, the multitude of its students were a kind of domicile for it, but now murderers live there. Do you recall his passing over many other crimes to charge it with murder? They brought upon their own head the precious blood of Christ, remember, in saying to Pilate, “His blood be upon us and upon our children.” They also did away with holy prophets; blessed Stephen reproached them with this, “You stiff-necked people, unbelieving in heart, you are forever opposing the Holy Spirit. Which of the prophets did your ancestors not kill? You are like your ancestors.”

Now on to the other passage, in vol. 3, p.19-22:

Are you not now aware? Or is it possible you have not heard? God is eternal, God, who formed the ends of the earth, will not hunger or grow weary, nor is investigation possible of his understanding (v.28). Of old, O Israel, you were taught by means of the Law, and in some way through the prophets you gained knowledge of the divine plan coming after the Law. The Law acted as an oracle, in fact, containing shadows and types of the good things to come, and possessing in the text in pregnant fashion the force of the mystery to do with Christ; in a variety of ways Christ was prefigured through the commandment in the Law, and in obscure fashion the mystery to do with him was sketched. (821) He personally confirms this to the people of Israel who chose to disbelieve: “If you believed Moses, you would believe me, for he wrote of me.” Since he had leveled the accusation, he is saying, he does not consider my ways in accordance with the Law (the meaning of My way is hidden from my God, God has disregarded my right or Law and departed). He says the following as though quite ignorant of the one trusting in God: Are you not now aware? Or is it possible you have not heard?—that is, could you not have heard? It would be like saying, I accept the pretense as part of your plan: you would not have known unless you had discovered it or had been told. Listen, then: God is eternal, God, who formed the ends of the earth, will not hunger or grow weary, you offered (he means) sheep as bloody sacrifices, and recited prayers by immolating oxen, you paid homage with incense and smoke, crops and doves. But you should know, and not be unaware, that God, who formed the ends of the earth, is eternal (meaning by ends of the earth the whole of it). He will not hunger or grow weary, which resembles what is said to them in the words of the psalmist, “Surely I do not eat the flesh of bulls, or drink the blood of goats?” How is it, in fact, that you make offerings? Surely I am not hungry or wearied under the effects of famine? Perish the foolish thought: God, who is eternal, is not subject to wasting, or being hungry or weary, or any human need.

Nor is investigation possible of his understanding; he sometimes gives the reason when he asks, If as things are you rendered unacceptable the Law given through Moses, or the shadow contained in the Law, why at all did you pass laws in the first place? If the new oracles— that is, those in the Gospels—are preferable to the old, why were they enacted in addition to the Law? Do not ask this question, he is saying; you will not succeed in discovering God’s incomprehensible reasoning or wisdom. The Law, for its part, was given through Moses, remember; why was it, then, and for what reason will Paul teach in these terms, “The Law came in, with the result that the trespass multiplied,” and again, “Scripture imprisoned all in disobedience so that he might be merciful to all”? It was therefore established as an indicator of sin, and, as it were, proof of everyone’s weakness, so that since it was incapable of justifying sinners, and instead it condemned them, the grace of liberality through Christ had then to be introduced to justify the impious and free from sins those guilty of them. Accordingly, investigation is not possible of the understanding of God, who plans all things wisely, on the one hand giving the Law so as to offer condemnation of sin, and on the other sending the Son from heaven so as to justify by faith those in sin.

Giving strength to the hungry and grief to those not mourning. After all, younger people will hunger, youths will be weary and the elite will be powerless, whereas those who wait for the Lord will have renewed strength, they will grow wings like eagles, they will run and not grow weary, they will march and not hunger (vv.29-31). Take as a given, I ask you, (824) that God, who is eternal, God, who formed the ends of the earth, gives strength to the hungry; being eternal, God is not in need of food. Or, rather, he it is who gives righteousness, spiritual vigor, to those who hunger for it; yet he likewise gives grief to those not mourning. You should take this two ways. As a result of deep insensitivity and failure to know what is pleasing to God, to people unaware that they are gravely offending him and becoming liable to intolerable penalties he finally gives as an aid grief for what they have committed. Grief of a godly kind, you see, brings about repentance that leads to salvation which requires no repenting, or brings grief to those who crucified Jesus, and even perhaps rejoiced in it (the leaders of the Jews were so disposed, remember, and all who were so presumptuous as to say, “His blood be upon us and upon our children”), causing them to be involved in the misfortunes and evils of war.

Because they forfeited their relationship with him, they were deprived of all strength and spiritual nourishment; consequently, as though in comment on the statement, he proceeds, younger people will hunger, youths will be weary and the elite will be powerless. In other words, as far as the nations’ deficiencies and weakness are concerned, their being subject to the devils’ power and doing what the unclean spirits decided, some were stronger and younger in an intellectual and spiritual sense, and were in the grip of hunger and weariness. On the other hand, those with habits of good behavior as a result of instruction in the Law, and discharging the commandments once given them, will hunger and be weary, that is, lack strength for any kind of good works; should they be affected by being starved of the divine sayings, it will render them completely weak, limp, and incapable of effort for good deeds. Now, the fact that the nation of Israel fell victim to famine when those who believed in our Lord Jesus Christ were rescued from trouble, God foretells in saying of old through one of the prophets, “Lo, the days are coming, says the Lord, when I shall send a famine on the land, not a famine of bread or a thirst for water, but a famine of hearing the word of the Lord. They will wander from east to west in search of the word of the Lord, and will not find it.” After all, how were they not destined to feel weakness and weariness, and to be wasted by spiritual famine, clearly because of their not welcoming Christ despite his saying clearly, “I am the living bread who has come down from heaven and gives life to the world; if anyone eats this bread, he will live forever.” Since in their grievous folly they did not accept the word of life, despite being able to partake of it, they were wasted by famine while the nations found it to their liking; it is true that, as Solomon says, “The Lord does not let the righteous die of famine, but he undermines the life of the impious.” It was the fate of the Jews, however, for they showed impiety toward the author of life. (825)

Interesting: but the reference to Jewish sacrifices shows that none of this has anything to do with contemporary Jewish observance.  It is, in fact, discussing the fate of the people of God.

Last week, using the Brepols Library of Latin Texts Series A database (formerly Cetedoc), I was able to increase my list of references to Matthew 27:25 in patristic authors.

It is slightly curious to discover that the results from a search of the database change, if I include a comma, but they do.  The search that gives most results is for “Sanguis eius super nos, et super filios nostros”, and specifying a date range up to the end of the 5th century AD.

I will integrate the outcome into the main post in due course; but as that post is getting very long, and somewhat hard to work with in WordPress, I thought that I would do some of the work here.  I shall add English translations as I get them, and eventually merge the two posts.

For now, here are the chunks of Latin.  I think all of them now are by St Jerome.

• Hieronymus (Jerome), Commentarii in Isaiam (Commentary on Isaiah) (CPL 0584).  English translation in ACW 68.

Book 2, Isaiah 4:4.  (4:4) When the Lord will cleanse the filth of the daughters of Zion and wash the blood of Jerusalem from its midst by a spirit of judgment and a spirit of burning, then a remnant from Israel will be sins will be forgiven them in the baptism of the Savior,⁴⁰ and that blood is washed away that the erring people invoked upon themselves: “May his blood be upon us and upon our sons” [Matt 27:25]. Hence we read above, “When you stretch out your hands, I will not hear you, for your hands are covered with blood” [Isa 1:15]. And later, summoning them to repentance, he adds, “Be washed, be clean” [Isa 1:16].^[1]

Book 8, Isaiah 27:9.    37. (27:9) Therefore to these (super his) shall the iniquity of the house of Jacob be forgiven, and this is all the fruit, that its sin should be taken away, because he made all the stones of the altar as stones of ashes broken in pieces; the groves and temples will not stand. Septuagint: “Therefore shall the iniquity of Jacob be taken away; and this will be his blessing, when I remove his sin, when he makes all the stones of the altars shattered as ashes, and their trees and idols will not remain.” He gives the reasons why the Jews, after they laid their hands on the Lord, will obtain pardon, if they are willing to repent, in order that the Savior’s prayer may be fulfilled: “Father, forgive them; for they know not what they do” [Luke 23:34]. Therefore, he says, shall the iniquity of the house of Jacob be forgiven, and its sin will be taken away, so that the Jew who had prayed a curse upon himself by saying, “His blood be upon us and upon our children” [Matt 27:27], may deserve God’s blessing. For the gospel will be sown in the whole world through the apostles who were from the stock of Israel; and idolatry will be destroyed, and “altars” will be shattered to dust, groves will be burned, temples will fall, and knowledge of the Trinity will be preached under the mystery of the one God.^[2]

Book 16. Isaiah 57:3.  (57:3-4a) But draw near hither, you sons of the sorceress, the seed of the adulterer, and of the harlot. (4) Upon whom have you jested? Upon whom have you opened your mouth wide, and put out your tongue? Septuagint: “But draw near hither, you sons of the iniquitous one, the seed of adulterers and the prostitute. (4) At whom have you jested, and upon whom have you opened your mouth, and against whom have you put out your tongue?” With the just man removed, or rather, removed out of the way, whose burial is in peace [cf. Isa 57:1-2], you who are sons of “iniquity,” draw near to me and hear what I say. For just as “he who does iniquity is a slave of iniquity” [John 8:34], so he who is a son of perdition like Judas the traitor [cf. John 17:12] can be called a “son of iniquity.” After all, of the Lord and Savior it is written, “And the son of iniquity will not afflict him again” [Ps 89:22]. In place of the Septuagint’s translation of “iniquity,” or “iniquitous ones,” Theodotion recorded the Hebrew word itself, wvy\vcl, which we have translated in accordance with Symmachus as of the sorceress, namely because Jerusalem, which is the mother of those who hear [cf. Gal 4:26], was always devoted to idolatry. For this reason he calls them the seed of the adulterer, or “adul­terers,” of whom it was said, “And they committed adultery with wood and stone” [Jer 3:9]. Doubtless he means the same one of whom we read above, “How has the faithful city of Zion become a prostitute?” [Isa 1:21] Upon whom have you jested? he says, by spitting in his face and plucking out his beard [cf. Isa 50:6]. And upon whom have you widened and “opened” your mouth, and put out your tongue, when you said to him, ‘You are a Samaritan and have a demon” [John 8:48] ? And again, “This man does not expel demons except by Beelzebub, the prince of demons” [Matt 12:24]. And later on during the passion, “Crucify, cru­cify him!” [Luke 23:21]. And again, “His blood be upon us and upon our children” [Matt 27:25]. And elsewhere, “Hah, he who destroys the temple and rebuilds it in three days; he saved others, he cannot save himself; let him come down now from the cross and we [will] believe in him” [Matt 27:40].^[3]

Book 16.  On Isaiah 59:3.  (59:3-4b) For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, and your tongue utters iniquity. (4) There is no one who calls upon justice, neither is there anyone who judges truly, but they trust in nothing and speak vanities. Septuagint: “For your hands are defiled with blood, and your fingers with are defiled with iniquity, and your tongue meditates upon injustice. (4) None speaks just things, neither is there a just judgment; they trust in vain things and they speak empty things.”  He now expounds in detail the iniquities and sins that he had identified in a general way up above. And one should notice that he does not bring up idolatry to them, by which they were held fast dur­ing the time of Isaiah, but the shedding of blood, of which he had already earlier said, “The just man perishes, and no one considers, and just men are taken away, and no one understands in his heart; for the just man has been removed out of the way of iniquity, his burial shall be in peace, he shall be removed out of the way” [Isa 57:1-2]. And although they did not set their hands on the Lord and Savior, nev­ertheless in unison they shouted with the voice of impiety, “His blood [be] upon us and upon our children” [Matt 27:25]. They are culpable for his death, and they have defiled hands. The same prophet testifies about this, “If you shall lift up your hands to me, I shall not hear; for your hands are full of blood” [Isa 1:15].^[4]

Book 17.  On Isaiah 63:17.  He says, Our enemies have trodden down your “sanctuary,” doubt­less signifying the temple, which the victorious Romans trampled, and we have become as in the beginning, before we were called in Abraham, and while we were in Egypt, not having God, nor kings, nor rulers, nor prophets, nor the law of the commandments of God. All of these things were fulfilled after the Lord’s passion, and they are being ful­filled today.³⁴ For an eternal curse remains on those who say, “His blood be upon us and upon our sons” [Matt 27:25]; and God does not rule over them, nor is his name invoked upon them, so long as they are not called the people of God.^[5]

• Hieronymus (Jerome), Commentarii in Ezechielem (Commentary on Ezekiel) (CPL 0587).  lib. : 14, cap. (s.s.) : 47, linea : 1187.  quare non ascendit sanatio populi mei? -, et ipse hieremias uociferatur et dicit: sana me, domine, et sanabor; saluum me fac et saluus ero, denique angeli – qui praesides erant iudaeorum eo tempore, quando clamauit multitudo insipiens et ait: sanguis eius super nos et super filios nostros, et uelum templi scissum est et omnia hebraeorum sacramenta reserata – responderunt praecipienti domino, atque dixerunt: curauimus babylonem et non est sanata; relinquamus eam, urbem uidelicet confusionis atque uitiorum – unde et iosephus in sua narrat historia, quod, postquam dominus crucifixus est et uelum templi scissum, siue liminare templi fractum corruit, audita sit uox in adytis templi uirtutum caelestium: transeamus ex his sedibus -. hoc totum non superfluo sed necessario dictum sit, quia mare mortuum influente in se flumine domini dicitur esse curatum -. super hoc mare – ab ‘engaddi’, ‘oculo et fonte haedi’ qui pro peccatis semper offertur, usque ad ‘engallim’, ‘fontem uitulorum’ qui mactantur domino et imitantur uitulum cornua efferentem et ungulas, qui in typo saluatoris ad altare mactantur – erunt piscatores, quibus loquitur iesus: uenite ad me et faciam uos piscatores, de quibus et hieremias: ecce ego, inquit, mittam piscatores; et plurimae species immo genera piscium erunt in mari quondam mortuo, quos pisces ad dexteram partem iubente domino extraxit petrus et erant centum quinquaginta tres ita ut prae multitudine eorum retia rumperentur – aiunt autem qui de animantium scripsere naturis et proprie qui ἁλιευτικά tam latino quam graeco edidere sermone – de quibus opianicus cilex est poeta doctissimus -, centum quinquaginta tria esse genera piscium; quae omnia capta sunt ab apostolis, et nihil remansit incaptum, dum et nobiles et ignobiles et diuites et pauperes et omne genus hominum de mari huius saeculi extrahitur ad salutem – quod autem sequitur: in littoribus eius et in palustribus (siue his quae ex littora egrediuntur) aquae non sanabuntur, illud latenter ostendit quod qui in noe arca non fuerit pereat regnante diluuio, et quos iste fluuius non attigerit non suscipiant sanitatem: sed in salinas, inquit, dabuntur, iuxta illud quod scriptum est: pestilente flagellato, stultus sapientior erit – erudiunt enim bonos exempla peiorum -, siue: in salinas dabuntur, iuxta illud quod in euangelio scriptum est: bonum est sal; si autem sal infatuatum fuerit in nihil est utile, ut in perpetuum frugibus careant et uirore – quod et urbs post ruinam sale conspersa demonstrat -. super torrentem uero (siue fluuium) orietur in ripis eius ex utraque parte lignum omne pomiferum (siue, ut omnes uoce consona transtulerunt, βρώσιμον ‘quod cibum et escam tribuit’ et ‘quod mandi potest’, appellatur que lingua hebraea ‘machal’).
• Hieronymus. Commentarii in prophetas minores (Commentary on Hosea) (CPL 0589) SL 76, In Osee, lib. : 1, cap. (s.s.) : 1, linea : 276.   iuxta typum dicimus, eos qui propter sanguinem seminis dei uocantur: absque misericordia, et dicere ausi sunt: sanguis eius super nos, et super filios nostros, hucusque seruire romanis.
• Hieronymus (Jerome), Commentarii in prophetas minores.  (Commentary on Joel) (CPL 0589) SL 76, In Ioelem, cap. (s.s.) : 2, linea : 721.  sol quoque est uersus in tenebras, quando pendentem dominum suum uidere non ausus est, et luna in sanguinem, quod aut iuxta historiam factum esse credamus et ab euangelistis silentio praetermissum, neque enim omnia quae fecit iesus, scripta referuntur; quae si scribantur per singula, ne ipsum quidem arbitror mundum capere eos, qui scribendi sunt, libros, aut certe quomodo sol uersus in tenebras est, non quod ipse sit mutatus in tenebras, sed quod tenebras mundo induxerit; sic et luna non est uersa in sanguinem, sed iudaeos blasphemiarum et negationis in christum horrore coopertos, aeterno testimonii sui sanguine condemnauit, dicentes: sanguis eius super nos, et super filios nostros.
• Hieronymus (Jerome), Commentarii in prophetas minores (Commentary on Amos) (CPL 0589) SL 76, In Amos.

lib. : 2, cap. (s.s.) : 5, linea : 773.  quorum deus odit et proicit festiuitates, et non capit odorem coetus eorum, quando congregati dicunt: crucifige, crucifige talem, et: sanguis eius super nos et super filios nostros.

lib. : 3, cap. (s.s.) : 9, linea : 23.  quod que iuxta lxx legimus: ut dissecaret in capitibus omnium, pulchre eorum capita diuiduntur, qui ab eo, qui caput est omnium, sua sponte diuisi sunt atque dixerunt: non habemus regem nisi caesarem, qui uoce impia clamauerunt: crucifige, crucifige talem, et: sanguis eius super nos, et super filios nostros.

• Hieronymus, Commentarii in prophetas minores (On Jonah), chap. 1. Via Cetedoc.^[6]

LXX: And they shouted to the Lord, and they said: “By no means, Lord, may we perish because of the soul of this man, and do not hold over us the blood of a just man; for you, Lord, have done just as you wished.”

Great is the faith of the sailors, who are themselves in danger, yet they pray for the soul of another: for they know that death from sin is worse than physical death. “And do not hold over us”, they say, “the blood of an innocent man.” They call God to witness that whatever they would do should not be reckoned against them, and in a way they are saying: “We do not wish to kill your prophet, but he himself has admitted your wrath, and the storm tells us ‘that you, Lord, have done just as you have wished’– your will is being fulfilled through our hands.”

Does not the voice of the seamen seem to us to be the confession of Pilate, who washes his hands and says: “I am clean from the blood of this man.” (Mt. 27:24) The gentiles do not wish Christ to perish; they protest that this is the blood of an innocent man. But the Jews say: “His blood be upon us, and upon our children.” (Mt. 27:25) Therefore, if they lift up their hands in prayer they are not heard, since they are full of blood.

• Hieronymus, Commentarii in prophetas minores (On Habbakuk) (CPL 0589)

SL 76A, In Abacuc, lib. : 1, cap. (s.s.) : 2, linea : 270.  sed et terrae impietas, id est iudaicae, et ciuitatis hierusalem, et omnium habitatorum eius; qui dixerunt aduersum creatorem suum: crucifige, crucifige eum; sanguis eius super nos et super filios nostros, reuertetur in caput tuum, et exspoliationis tuae causae erunt.

SL 76A, In Abacuc, lib. : 1, cap. (s.s.) : 2, linea : 507.  et quae dicit in domini passione: sanguis eius super nos, et super filios nostros.

• Hieronymus, Commentarii in prophetas minores (On Zephaniah) (CPL 0589)

SL 76A, In Sophoniam, cap. (s.s.) : 1, linea : 421. multi putant iuxta historiam quod ad babyloniorum tempora retulimus, intellegendum esse de primo saluatoris aduentu, quando propter peccata nimia, et clamorem populi concrepantem: sanguis eius super nos, et super filios nostros, circumdata est ab exercitu hierusalem, et a duobus ursis, uespasiano uidelicet et tito, irridentium puerorum turba consumpta est.

SL 76A, In Sophoniam, cap. (s.s.) : 1, linea : 645.  uere enim expetita uindicta est a sanguine abel iusti usque ad sanguinem zachariae, quem occiderunt inter templum et altare, et ad extremum de dei filio, dicentes: sanguis eius super nos et super filios nostros, experti sunt diem amaram, quia ad amaritudinem dominum prouocauerant; diem a domino constitutam, in qua non imbecillis quilibet, sed fortissimi uiri deprimentur, et ueniet super eos ira in finem.

• Hieronymus, Commentarii in prophetas minores  (On Haggai) (CPL 0589) SL 76A, In Aggaeum, cap. (s.s.) : 1, linea : 45.  porro ubi manus sanguine plenae sunt, et interficitur iesus, et audet populus dicere: sanguis eius super nos, et super filios nostros ibi non fit sermo dei.
• Hieronymus, Commentarii in prophetas minores (On Zachariah) (CPL 0589) SL 76A, In Zachariam.

lib. : 3, cap. (s.s.) : 11, linea : 191.  et hoc de uno iudaico populo dicere uidebatur, quod interfectis prophetis, etiam in filium dei misissent manus, et uoce temeraria conclamassent: sanguis eius super nos, et super filios nostros.

lib. : 3, cap. (s.s.) : 12, linea : 362.  igitur et nunc tribus domus David, et tribus domus Nathan, et tribus domus Levi, et tribus domus  semei, a suis uxoribus separantur, ut plangant unigenitum et primogenitum dominum iesum, de quo dixerat: sanguis eius super nos, et super filios nostros.

• Hieronymus, Commentarii in iv epistulas Paulinas (Commentary on 4 letters of Paul – Titus) (CPL 0591).  Ad Titum, col. : 628, linea : 35.  postquam uero populus conclamauit: crucifige, crucifige eum; non habemus regem nisi caesarem: et: sanguis eius super nos, et super filios nostros, et ablatum est ab eis regnum dei, et traditum genti facienti fructus eius: ex eo tempore, qui in christum non credidit, fuit stultus, errabundus, incredulus, et seruiens uariis uoluptatibus.

1. ^[1]SL 73, lib. : 2, cap. (s.s.) : 4, par. : 4, linea : 3.   tunc saluabuntur reliquiae de israel, quando in baptismate saluatoris eis fuerint peccata dimissa et ille sanguis ablutus, quem super se errans populus imprecatus est: sanguis eius super nos et super filios nostros.↩
2. ^[2]SL 73, lib. : 8, cap. (s.s.) : 27, par. : 9, linea : 11.   propterea, inquit, dimittetur iniquitas domui iacob et auferetur peccatum eius, ut mereatur benedictionem dei, qui sibi maledictionem fuerat imprecatus, dicens: sanguis eius super nos, et super filios nostros, quia per apostolos de stirpe israel in toto orbe euangelium seminabitur, et destruetur idololatria, et comminuentur arae usque ad puluerem, succidentur luci, delubra corruent, et dei unius sub mysterio trinitatis notitia praedicabitur↩
3. ^[3]SL 73A, lib. : 16, cap. (s.s.) : 57, par. : 3+, linea : 26.   et rursum: sanguis eius super nos et super filios nostros.↩
4. ^[4]SL 73A, lib. : 16, cap. (s.s.) : 59, par. : 3+, linea : 16.    et quamquam ipsi manus non miserint in dominum saluatorem, tamen consona impietatis uoce clamantes: sanguis eius super nos et super filios nostros, mortis eius rei sunt, et habent pollutas manus.↩
5. ^[5]SL 73A, lib. : 17, cap. (s.s.) : 63, par. : 17+, linea : 83.  dicentibus enim illis: sanguis eius super nos, et super filios nostros, manet maledictio sempiterna, et non dominatur eorum deus, neque inuocatur nomen illius super eos, dum nequaquam dei populus nuncupatur.↩
6. ^[6](CPL 0589).  CCSL 76, In Jonam, cap. (s.s.) : 1, linea : 415.  et iudaei dicunt: sanguis eius super nos, et super filios nostros. English translation T. Hegedus, Jerome’s commentary on Jonah: Translation with introduction and critical notes, thesis, 1991, p.24.↩