§49ad eum pater: ad me reuertere, euocans eum ad caelum de terris quem propter nostram salutem miserat.
To him the father [says]: "return to me", calling him to heaven from the earth whom he had sent for our salvation.
itaque resuscitans filium suum unigenitum euacuauit consilium maledicentium — unde et Esaias dicit: uanum consilium spiritus uestri — et conuicia, quae quasi iaculantes sagittas dirigebant, soluit omnia.
And so, raising up his only-begotten Son, he made void the counsel of the evil-speakers — whence also Isaiah says: "the vain counsel of your spirit" — and dissolved all the insults which they directed as if shooting arrows.
contriuit eorum potentiam, qui in suis uirtutibus et non in deo confidentes erant.
He crushed the power of those who were trusting in their own strengths and not in God.
inde inquit praeualuit Istrahel a deo patris tui. et adiuuit te deus meus. quis est qui confortauit Istrahel et adiuuit filium nisi solus deus pater, qui dixit: Iacob puer meus, suscipiam eum: Istrahel electus meus, suscipiat eum anima mea?
Thence, he says, "Israel prevailed by the God of your father, and my God helped you." Who is he that strengthened Israel and helped the son except the only God the Father, who said: "Jacob my servant, I will receive him; Israel my chosen, let my soul receive him"?
§50et benedixit eum benedictione caeli desuper et benedictione terrae habentis omnia; omnia enim subiecit ei, caelestia sicut benedictionem caeli et terrena sicut benedictionem terrae, ut et hominibus et angelis dominaretur.
And he blessed him with the blessing of heaven from above and with the blessing of the earth having all things; for he subjected all things to him, heavenly things as the blessing of heaven, and earthly things as the blessing of earth, so that he might rule over both men and angels.
§51itaque in illo uelut contemptibili corpore praeualuisti inquit propter benedictionem uberum et uuluae, benedictiones patris tui et matris. ubera uel duo testamenta dixit, quorum altero adnuntiatus est, altero demonstratus — et bene ubera, quoniam uelut quodam nos spiritali lacte nutritos educauit et optulit deo filius — uel Mariae dicit ubera, quae uere benedicta erant, quibus sancta uirgo populo domini potum lactis inmulsit.
And so, he says, "in that, as it were, contemptible body, you prevailed because of the blessing of the breasts and of the womb, the blessings of your father and of your mother." He spoke of the breasts as either the two testaments, by one of which he was announced, and by the other demonstrated — and well "breasts", since the Son brought us up nourished with a kind of spiritual milk and offered us to God — or he speaks of the breasts of Mary, which were truly blessed, by which the holy Virgin milked the drink of milk for the people of the Lord.
unde et illa in euangelio mulier ait: beatus uenter, qui te portauit, et ubera, quae suxisti! quod autem ait: uuluae benedictionem patris tui et matris, si uuluam solam Mariae uelimus intellegere, cur utramque benedictionem coniunxerit latebit causa — potuit enim dicere de sola uulua matris —, sed pulchrius arbitror, ut secundum spiritale mysterium intellegamus utramque generationem domini Iesu et secundum diuinitatem et secundum carnem, quia ante saecula est generatus ex patre.
Whence also that woman in the Gospel says: "Blessed is the womb that bore you, and the breasts which you sucked!" But as to what he says: "the blessing of the womb of your father and of your mother", if we wish to understand only the womb of Mary, the reason why he joined both blessings will be hidden — for he could have spoken of the womb of the mother alone —, but I think it more beautiful that we understand according to the spiritual mystery both generations of the Lord Jesus, both according to divinity and according to the flesh, because before the ages he was generated from the Father.
unde et pater ait: eructuauit cor meum uerbum bonum, eo quod ex illa intima et inconprehensibili patris processit substantia et in ipso est semper.
Wherefore also the Father says: "My heart has uttered a good word," because he proceeded from that innermost and incomprehensible substance of the Father and is always in him.
unde et euangelista dicit: deum nemo uidit umquam, nisi unigenitus filius, qui est in sinu patris, ipse enarrauit. sicut ergo sinus patris spiritalis intellegitur intimum quoddam paternae caritatis naturaeque secretum, in quo semper est filius, ita etiam patris uulua est spiritalis interioris arcani, de quo tamquam ex genitali aluo processit filius.
Wherefore also the Evangelist says: "No one has ever seen God, except the only-begotten Son, who is in the bosom of the Father, he has declared him." Just as therefore the bosom of the Father is understood spiritually as a certain innermost secret of fatherly charity and nature, in which the Son always is, so also the womb of the Father is that of a spiritual interior secret, from which, as if from a generative womb, the Son proceeded.
denique diuerse nunc uuluam legimus patris, nunc cor eius, quo uerbum eructuauit, nunc 08 eius, ex quo iustitia processit, ex quo prodiuit sapientia, sicut ipsa ait: ex ore altissimi prodiui. ita cum unum non definitur et unum omnia sonant, spiritale magis mysterium generationis paternae quam membrum aliquod corporale significat.
Finally, we read in various ways, now of the womb of the Father, now of his heart, by which he uttered the word, now of his mouth, from which justice proceeded, from which wisdom came forth, as she herself says: "I came forth from the mouth of the Most High." Thus, when one thing is not defined and all of them sound as one, it signifies the spiritual mystery of the fatherly generation rather than any bodily member.
sed sicut illam ex patre generationem intellegimus, ita etiam ad consummationem fidei generationem Mariae intellegamus, quando benedicitur uulua matris, illa utique Mariae uirginalis, quae nobis edidit dominum Iesum.
But just as we understand that generation from the Father, so also let us understand for the consummation of faith the generation from Mary, when the womb of the mother is blessed, that virginal womb of Mary indeed, which brought forth for us the Lord Jesus.
de qua pater dicit per Hieremiam prophetam: priusquam te formarem in utero, noui te et priusquam exires de uulua matris, sanctificaui te. geminam igitur propheta m Christo substantiam declarauit, diuinitatis et carnis, alteram ex patre, alteram ex uirgine, ita tamen ut non exsors suae diuinitatis esset, cum ex uirgine nasceretur et esset in corpore.
Concerning which the Father says through Jeremiah the prophet: "Before I formed you in the womb, I knew you, and before you went forth from the womb of your mother, I sanctified you." Therefore, the prophet declared a double substance in Christ, of divinity and of flesh, the one from the Father, the other from the Virgin, yet in such a way that he was not devoid of his divinity when he was born of the Virgin and was in a body.