When John the Baptist and Jesus preached “Repent, for the kingdom of heaven is at hand!” (Matthew 3:2, 4:17), what did they mean? How do we understand the word “Repent”? Unfortunately there’s a lot of confusion today about the meaning of repentance. Curtis Hutson writes: “The problem is not preaching repentance; it is giving a wrong definition to the word. Down through the centuries ‘repent’ has come to mean a far different thing than when it was spoken by John the Baptist, the Apostle Paul, the Apostle John, and Jesus Christ Himself.”1
The Greek word for repent in Matthew 3:2 and 4:17 (the first two occurrences of the word in the NT) is metanoeite. The Roman Catholic Church has translated it: “Do penance”. But in the 16th century a Roman Catholic philosopher and scholar named Desiderius Erasmus (1466-1536) wrote against the Catholic interpretation of repentance as penance. Some of the things he wrote are very helpful in regards to understanding the true meaning of repentance. He concluded that repentance is not “pious tears and obligatory duties” but is instead “a change of mind”. Erasmus was influential in shaping Martin Luther’s understanding of repentance and paving the way for the Protestant Reformation. Indeed, one author goes so far as to say: “The Reformation could not have happened without Desiderius Erasmus”.2 It is Erasmus’ Annotations on “repent” in Matthew 3:2 that is the focus of this article.
EDITOR'S PREFACE.
Some Protestants may be tempted to think that since Erasmus was a Roman Catholic, therefore his writings are irrelevant. But thank God that Martin Luther didn’t feel this way! It was the writings of Erasmus as understood by Luther which sparked the Protestant Reformation. And in particular it was what Erasmus wrote about the word “repent” in Matthew 3:2 and 4:17 that opened Luther’s eyes to the truth of the Gospel.
Never before, to my knowledge, have these Annotations of Erasmus on Matthew 3:2 been translated into English. If an English translation was ever made, it does not appear to be widely available, and at the time of this writing I have yet to find it. I was able to locate a few translated fragments, but even in these few cases, I did my own translation from the Latin and only used the other English translations to check my own work. In these few instances where other English translations are available, this information is cited in the notes.
I painstakingly checked and rechecked my translation using several critical Latin-English dictionaries, as well as using other language tools that are available online. It took several hundred hours of intense research and analysis to work through this translation and reconstruct the sentences into English. I thank the Lord that He gave me the opportunity and ability to do this important work.
May God be pleased to use this translation to open the eyes of those who sit in darkness, and may they come to see, as Luther did, the truth of the gospel and of God’s amazing grace!
— J. PERREAULT.
THE ANNOTATIONS OF ERASMUS ON MATTHEW 3:2.
Metanoeite [in Greek]. Which is usually translated [in the Latin Vulgate], Do penance. I imagine that Poenitete [Repent], or Poenitemini [Be repentant], seemed insufficient Latin [to Jerome the translator of the Latin Vulgate]: although it changes elsewhere. But our common people consider do penance to be a prescribed punishment which somehow atones for faults that have been committed, because concerning Christians, those who had sinned publicly, having been cast out of the fellowship, they were openly afflicted. And that satisfaction, or punishment, began to be called penance. Indeed with reference to these circumstances, [there was] a not small error by some theologians, because of something Augustine said about repentance, that is, public satisfaction, he wrote [in City of God, book 21, chapter 9], spiritual pain, which they call contrition, they distort [this]. In any case metanoia is derived from metanoein, that is, from perceiving afterwards: when someone having made a mistake, finally after the fact, recognizes his error. Which according to a proverb of Homer, The wisdom of fools. Also look at another proverb [Hippolytus, 436], Second thoughts are better. And hence we read, I repent having made man, Augustine, City of God, book 15, chapter 24, instead of repented read reflected upon [or thought over], according to the reliable oldest codex. It is similarly called metameleia [in Greek]: when we are heedless in taking action, we become aware too late, now admonished by our own suffering. Of the Greek word [for repentance] Tertullian elegantly commented in Against Marcion book II: Now in Greek, he says, the word for repentance (metanoia) is formed, not from the confession of a sin, but from a change of mind. In my judgment it [Metanoeite] can be properly translated Recover your senses, or Return to a right mind. For indeed he comes to his senses, whose former life is displeasing to him. But [the Latin Vulgate says] to do penance, instead of to be led to repentance, I refuse to pronounce a barbarous solecism, and not remember to read the writings of good authors. Act of repentance, instead of touched by repentance, [occurs only] once in Suetonius. And Pliny [the Younger] in his Letters [7.10], repent of its former repentance, is found, not to mention an additional case from his uncle [Pliny the Elder]. Thus to say, to do penance, instead of to repent: [is similar to] how we say, to conduct your life a certain way, instead of [simply] to live. Valerius Maximus put it perfectly in the chapter Wise Words and Deeds: [Socrates] responded, whichever you choose, you will repent, and from these statements which immediately precede, it is easily seen, what repentance is. Just as when we say, I have married the woman, but repent. Fabius [Quintilian, Institutes of Oratory], book 9 [chapter 3.12], indicates that Sallust wrote, not intending to repent, for not intending to do penance. Moreover, I am not very favorable to periphrasis [such as], Repent of your former life, or Repent of your failings. And yet erring men both pious and erudite, prefer rather to twist [things], indeed they falsely accuse, as these are now the customs and times [in which we live], [they command] penance by which the Gospel has been ruined. Although it was not this way at the very outset and thus [by this custom of doing penance] the wholesome satisfaction is destroyed, which accompanies a return to a right understanding, and puts an end to pious tears [and] ceremonial duties, & which [it is thought] somehow pay for the offense, but if the Greek word, [is] not derived from punishment, as it seems to some, [who translate it] penance, whereas more likely it would be derived from comprehending afterwards, and indeed by coming to one’s senses, it is described as a change of mind.
THE ANNOTATIONS OF ERASMUS ON MATTHEW 3:2.
A LINE-BY-LINE TRANSLATION WITH NOTES
Poenitentiam agite. Metanoeite. Quod plerumque vertit, Poenitentiam agite. Opinor quod Poenitete, sive Poenitemini, parum Latinum videretur: quanquam & sic vertit alicubi.
“Do Penance.” Metanoeite [in Greek]. Which is usually translated [in the Latin Vulgate], Do penance. I imagine that Poenitete [Repent], or Poenitemini [Be repentant], seemed insufficient Latin [to Jerome the translator of the Latin Vulgate]: although it changes elsewhere.
Notes: None
At nostrum vulgus putat esse poenitentiam agere, praescripta poena quapiam luere commissa,
But our common people consider do penance to be a prescribed punishment which somehow atones for faults that have been committed,
Notes: Wengert translates it: “But our crowd considers ‘do penance’ to mean paying some prescribed penalty imposed [on them]” (Timothy J. Wengert, “The Ninety-Five Theses as a Literary and Theological Event” Lutherjahrbuch 85 [2018], p. 46, brackets his). Rummel translates it: “Our people think that poenitentiam agite means to wash away one's sins with some prescribed penalty...” (Erika Rummel, Erasmus' Annotations, p. 152, ellipsis hers.)
quod apud Christianos, qui publice peccassent, ejecti e consortio, propalam affligerentur. Eaque satisfactio, sive poena, poenitentia vocari coepta.
because concerning Christians, those who had sinned publicly, having been cast out of the fellowship, they were openly afflicted. And that satisfaction, or punishment, began to be called penance.
Notes: Wengert gives this translation: “because concerning Christians who sinned publicly, they were cast out of the fellowship and openly afflicted. And that satisfaction or punishment began to be called penance.” (Timothy J. Wengert, “The 95 Theses as a Template for Lasting Liturgical Reform,” Institute of Liturgical Studies Occasional Papers [Fall 11-2017], p. 6; cf. Wengert, “The Ninety-Five Theses as a Literary and Theological Event” Lutherjahrbuch 85 [2018], p. 46.)
Qua quidem ex re, non mediocris error Theologis quibusdam,
Indeed with reference to these circumstances, [there was] a not small error by some theologians,
Notes: Wengert translates it: “Indeed, from this fact there was a not small error by some theologians [...]”. The phrase “a not small error” is attributed to Wengert. (See Timothy J. Wengert, “The Ninety-Five Theses as a Literary and Theological Event” Lutherjahrbuch 85 [2018], p. 46.) Literally in English the phrase would be “not a mediocre error”.
qui quod Augustinus de poenitentia, hoc est, publica satisfactione, scripsit,
because of something Augustine said about repentance, that is, public satisfaction, he wrote [in City of God, book 21, chapter 9],
Notes: Wengert translates it: “[...] who twisted what Augustine wrote about penance (that is, public satisfaction) into a sorrow of the soul, which they call contrition.” (Timothy J. Wengert, “The Ninety-Five Theses as a Literary and Theological Event” Lutherjahrbuch 85 [2018], p. 46.)
ad animi dolorem, quam contritionem vocant, detorquent.
spiritual pain, which they call contrition, they distort [this].
Notes: Commenting on Mark 9:43-48; 2 Cor. 11:29; Isa. 51:8, Augustine wrote: “it is absurd to suppose that either body or soul will escape pain in the future punishment,—yet, for my own part, I find it easier to understand both as referring to the body than to suppose that neither does; and I think that Scripture is silent regarding the spiritual pain of the damned, because, though not expressed, it is necessarily understood that in a body thus tormented the soul also is tortured with a fruitless repentance.” (Augustine, City of God, book 21, chapter 9.)
Alioqui metanoia dicta est a metanoein, hoc est, a posterius intelligendo:
In any case metanoia is derived from metanoein, that is, from perceiving afterwards:
Notes: Wengert translates it: “However, metanoia is derived from metanoein [...]” (Timothy J. Wengert, “The Ninety-Five Theses as a Literary and Theological Event,” Lutherjahrbuch 85, [2018], p. 46, ellipsis his). Rummel translates it: “...yet metanoia is derived from metanoein, that is, to come to one's senses afterwards -” (Erika Rummel, Erasmus’ Annotations on the New Testament [University of Toronto Press, 1986, JSTOR], p. 152, ellipsis hers). The Latin phrase posterius intelligendo means “perceiving afterwards”. The Latin phrase can be variously translated into English as: “recognizing afterwards,” “understanding afterwards,” “realizing afterwards,” “discerning afterwards”.
ubi quis lapsus, re peracta, tum demum animadvertit erratum suum.
when someone having made a mistake, finally after the fact, recognizes his error.
Notes: Rummel translates it: “- when someone who sinned, finally, after the fact, recognizes his error.” (Erika Rummel, Erasmus’ Annotations on the New Testament [University of Toronto Press, 1986, JSTOR], p. 152.) Literally, “when someone having slipped (having lapsed, having fallen, having erred, having sinned), [and that] being done (accomplished, completed, finished), then finally he observes (notices, perceives, discerns, sees) his error.” The Latin verb animadvertit (“recognizes”) means “to direct the mind or attention to a thing, to attend to, give heed to, to take heed, consider, regard, observe,” also: “To mark, notice, observe, perceive, see, discern”. (Charlton T. Lewis, An Elementary Latin Dictionary [New York: American Book Company, 1890], p. 59.)
Quae juxta proverbium Homericum, Prudentia stultorum est.
Which according to a proverb of Homer, The wisdom of fools.
Notes: Rummel writes: “Regarding poenitentiam agere (to do penance), the Vulgate translation of metanoeite (repent), Erasmus noted that the Greek word referred to a mental process, not a rite. He illustrated this by quoting Homer.” (Rummel, Erasmus’ Annotations, p. 46.)
Eodem spectat alterum proverbium, δευτερών φροντίδων αμεινόνων.
Also look at another proverb [Hippolytus, 436], Second thoughts are better.
Notes: Cf. Liddel and Scott’s Greek-English Lexicon entry for the word φροντίς. Under the meaning “thought, reflection, meditiaton” the lexicon says: “prov., αἱ δεύτεραί πως φ. Σοφώτεραι Id. Hipp. 436.” This can be literally translated: “proverb, the second thoughts are wise (ones), Hippolytus, 436.”
Unde quod nos legimus, poenitet me fecisse hominem, Augustinus de Civit. Dei libro decimo quinto cap. Vigesimo quarto pro poenituit legit recogitavit, juxta fidem vetusissimi codicis.
And hence we read, I repent having made man, Augustine, City of God, book 15, chapter 24, instead of repented read reflected upon [or thought over], according to the reliable oldest codex.
Notes: This is a reference to Genesis 6:6, quoted by Augustine in his book City of God. See the Roman Catholic Douay-Rheims translation of Genesis 6:6, which says: “It repented him that he had made man on the earth.” The Douay-Rheims Bible is a translation based on the Latin Vulgate. Interestingly, for Genesis 6:6 the Latin Vulgate has poenituit (“repented”), while the older Vetus Latina has recogitavit (“thought over”). The Vetus Latina are the Old Latin manuscripts that predate the Latin Vulgate. For Genesis 6:6, the Old Latin (Vetus Latina) says: “Et cogitavit Deus quia fecit hominem super terram, et recogitavit” which can be translated: “And God considered the consequence of the fact that He made man on earth, and He thought [it] over.” Cf. “Vulgata + Vetus Latina” (http://vulgate.net/vt/gn6-6). The Old Latin manuscripts are Latin translations of the Greek Septuagint (LXX), which was produced in the mid 3rd century BC. For Genesis 6:6, the Brenton LXX translates it: “then God laid it to heart that he had made man upon the earth, and he pondered it deeply.” The Bible affirms that it is wise to give thought to one’s ways: “The wisdom of the prudent is to give thought to their ways, but the folly of fools is deception” (Proverbs 14:8, NIV).
Indidem dicta est metameleia:
It is similarly called metameleia [in Greek]:
Notes: Or, From the same place is the word metameleia. The Latin word Indidem means “From the same place, stock, origin”. The comparison that Erasmus is making is somewhat unclear. He seems to be comparing metameleia to the other Greek word metanoeo (repent), or possibly to the Latin word poenitet (repent). Erasmus uses both words in the immediate context.
cum socordes in re peragenda, sero incipimus esse attenti, jam admoniti nostris malis.
when we are heedless in taking action, we become aware too late, now admonished by our own suffering.
Notes: Brendan Cook gives the following translation: “While the wise avoid mistakes in the first place, the foolish must feel the painful consequences of their choices before correcting themselves. ‘For when we are heedless in taking action,’ Erasmus says, clarifying why he feels the original Greek is best expressed by resipiscere, ‘we become aware too late, admonished by our own suffering.’” (Brendan Cook, “The Uses of Resipiscere in the Latin of Erasmus: in the Gospels and Beyond.” Canadian Journal of History, Volume 42, Number 3, Winter 2007.) The Latin word socordes means “foolish, blockish, stupid, thoughtless, senseless, etc.” (see Charlton T. Lewis, A New Latin Dictionary [New York: 1907], p. 1716). And the Latin word malis (the plural of malus) means “evils” or “wrongs”. So a more literal English translation of Erasmus’ statement would be: “when something is done foolishly, stupidly, thoughtlessly, or senselessly, we become aware too late, now admonished by our own wrongs (bad choices).” Think of the regret (metamelētheis) of Judas in Matthew 27:3, for example.
Graecae vocis elegantiam annotavit Tertullianus libro adversus Marcionem secundo: Nam & in Graeco, inquit, sono poenitentia nomen non ex delicti confessione, sed ex animi demutatione compositum est.
Of the Greek word [for repentance] Tertullian elegantly commented in Against Marcion book II: Now in Greek, he says, the word for repentance (metanoia) is formed, not from the confession of a sin, but from a change of mind.
Notes: Cf. Tertullian, Against Marcion, ANTE-NICENE CHRISTIAN LIBRARY: TRANSLATIONS OF THE WRITINGS OF THE FATHERS DOWN TO A.D. 325., 24 Volumes, Vol. 7. Edited by Alexander Roberts and James Donaldson. Translated by Peter Holmes (Edinburgh: T & T Clark, 1868), p. 107.
Meo judicio commode verti poterat Resipiscite, sive Ad mentem redite.
In my judgment it [Metanoeite] can be properly translated Recover your senses, or Return to a right mind.
Notes: This statement has been variously translated. James Simpson translates it as follows: “By my judgment it would be more properly translated ‘recover one’s senses,’ or ‘reflect’” (Simpson, Burning To Read: English Fundamentalism and Its Reformation Opponents [Cambridge, MA: Harvard University Press, 2007], p. 74.) Timothy Wengert translates it: “In my judgment, it could be properly translated ‘Recover your senses!’ or ‘Return to a right mind!’” (Wengert, Martin Luther’s Ninety-Five Theses [Minneapolis: Fortress Press, 2015], p. xxxiii.) Also see the article “The Ninety-Five Theses: The Little Spark That Grew Into A Reforming Fire” by James F. Korthals, who translates the same phrase: “In my judgment, it [that is, metanoeite] could be properly translated ‘Recover your senses!’ or ‘Return to a right mind!’” (Korthals, “The Little Spark that Grew into a Reforming Fire,” Wisconsin Lutheran Quarterly, Vol. 114, No. 3 [Summer 2017], p. 177, brackets his.) Korthals is apparently quoting Wengert whom he cites in the footnotes (Ibid, see footnote 49).
Siquidem resipiscit, cui vita superior displicet.
For indeed he comes to his senses, whose former life is displeasing to him.
Notes: Or, “…the man who comes to his senses is displeased with his former life.” (Rummel, Erasmus’ Annotations, p. 152.)
Caeterum, poenitentiam agere, pro affici duci-que poenitudine,
But [the Latin Vulgate says] to do penance, instead of to be led to repentance,
Notes: For the phrase to be led to repentance, cf. Rom. 2:4; 2 Pet. 3:9. The phrase can also be translated: to be moved to repentance (cf. Prov. 21:1; 2 Cor. 3:14-16).
ut nolim pronunciare barbarum ac soloecum,
I refuse to pronounce a barbarous solecism,
Notes: Or, I refuse to recite a badly formed expression and incorrect speech. No doubt Erasmus is referring to the phrase "Do penance".
ita non memini legere apud probos Auctores.
and not remember to read the writings of good authors.
Notes: None
Actus poenitentia, pro ductus poenitudine, semel est apud Suetonium.
Act of repentance, instead of touched by repentance, [occurs only] once in Suetonius.
Notes: This work of Suetonius may be lost to history because I could find no reference to the phrase “actus poenitentia” in his extant writings. The other Latin phrase that Erasmus uses here is “ductus poenitudine”. How is this phrase to be translated into English? What are some possible English translations? Interestingly enough, the same Latin phrase is also found in the Latin Vulgate in Deuteronomy 30:1. The Roman Catholic Douay-Rheims Bible, which is basically just an English translation of the Latin Vulgate, translates the phrase “ductus poenitudine” in Deuteronomy 30:1 as “touched by repentance”. The Brenton Septuagint (a Greek translation from the Hebrew) says “call to mind” (see Deut. 30:1, Brenton LXX). Deuteronomy 30:1 in the King James Version also says “call them to mind” (the word “them” is supplied by the translators). Some other Bible translations of Deuteronomy 30:1 read: “call them to mind” (ASV, ESV, NASB, NKJV, Webster's), “take to heart” (NLT), “take them to heart” (NIV, Darby), “come to your senses” (CSB, HCSB), “realize” (CEV), “remember” (GNT), “reflect upon” (NET), “bethink thyself” (JPS Tanakh 1917), “brought them back unto thy heart” (Young’s Literal Translation), and Tyndale, in his translation of the Pentateuch, translates it: “turn unto thine heart”.
Et apud Plinium in Epistolis, poenitentia poenitentiam egit, reperitur, sed addito casu paterno.
And Pliny [the Younger] in his Letters [7.10], repent of its former repentance, is found, not to mention an additional case from his uncle [Pliny the Elder].
Notes: None
Sic enim dixisse videtur, poenitentiam agere, pro poenitere: quemadmodum dicimus, vitam agere, pro vivere.
Thus to say, to do penance, instead of to repent: [is similar to] how we say, to conduct your life a certain way, instead of [simply] to live.
Notes: The Latin phrase vitam agere is literally translated: "to act life" (see B. L. Ullman, Elementary Latin [New York: MacMillan, 1923], p. 69.) The phrase vitam agere can also be translated: "To LIVE: —accordingly as one professes" (William Robertson, A Dictionary of Latin Phrases [London, 1824], p. 618). The other word vivere can also be translated: to be alive. So vivere can either be translated to live, or to be alive.
Absolute posuit Valerius Maximus cap. De Sapienter dictis ac factis: Respondit, utrum horum fecisse, poenitentiam acturum, quod ex iis, quae mox praecedunt, facile liquet, cujus rei sit poenitudo.
Valerius Maximus put it perfectly in the chapter Wise Words and Deeds: [Socrates] responded, whichever you choose, you will repent, and from these statements which immediately precede, it is easily seen, what repentance is.
Notes: See Valerius Maximus, Memorable Deeds and Sayings, book 7, chapter 2: Wise Words and Deeds.
Veluti quum dicimus, duxi uxorem, sed poenitet.
Just as when we say, I have married the woman, but repent.
Notes: This statement by Erasmus refers back to Socrates’ response. In the original context, Socrates is answering the question of a young man who asked him if it is better to marry or to remain single.
Fabius lib. nonus [9] indicat Sallustium scripsisse, non poeniturum, pro non acturum poenitentiam.
Fabius [Quintilian, Institutes of Oratory], book 9 [chapter 3.12], indicates that Sallust wrote, not intending to repent, for not intending to do penance.
Notes: Cf. Alexander Adam, A Compendious Dictionary of the Latin Tongue (Edinburgh: 1805), p. 345; E. A. Andrews, A Copious and Critical Latin-English Lexicon (New York: Harper & Brothers Publishers, 1851), p. 1155; also see the comments by Philip N. Shuttleworth, Not Tradition, But Scripture (London: 1839), p. 97. The Latin phrase non acturum poenitentiam can also be translated “not intending to do repentance”.
Caeterum non admodum arrisit periphrasis, Vitae prioris poenitentiam agite, aut, Delictorum poenitentiam agite.
Moreover, I am not very favorable to periphrasis [such as], Repent of your former life, or Repent of your failings.
Notes: Periphrasis is defined as the “use of a longer phrasing in place of a possible shorter form of expression” (Merriam-Webster Dictionary) or similarly, “the using of several words to express the sense of one” (Alexander Adam, A Compendious Dictionary of the Latin Tongue [Edinburgh, 1814], p. 516). The Latin word caeterum (also spelled ceterum; masculine ceterus, feminine cetera, neuter ceterum), which I have translated as "Moreover," can be variously translated, depending on the context. Harper's Latin Dictionary gives this definition: “[...cf. heteros], the other, that which exists besides, can be added to what is already named of a like kind with it; the other part" also: "the remainder, the rest". (Charlton T. Lewis and Charles Short, Harper's Latin Dictionary [New York: American Book Company, 1907], p. 323.) Another Latin dictionary gives this meaning for CETERUM: “In other respects, as to what remains, however” also: “in all other respects…as for the rest of the time…otherwise, in other things.” “After a negation: Although, yet, but”. (Peter Bullions, A Copious and Critical Latin-English Dictionary [New York: Sheldon and Company, 1882], p. 163.)
Et tamen errant hominess pii juxta ac erudite, quibus circumitio magis placuit, ne quis calumniaretur, ut nunc sunt mores ac tempora, poenitentiam ab Evangelio profligatam.
And yet erring men both pious and erudite, prefer rather to twist [things], indeed they falsely accuse, as these are now the customs and times [in which we live], [they command] penance by which the Gospel has been ruined.
Notes: An alternate translation is given by Rummel: “Erasmus comments that ‘there were men, both pious and erudite, who preferred the circuitous poenitentiam agite – [I am saying this] lest someone slander me, as often happens in this day and age, saying that I eliminate penance from the Gospel.’” (Rummel, Erasmus’ Annotations, p. 153, brackets hers.)
Quanquam non protinus ideo profligatur salubris illa satisfactio,
Although it was not this way at the very outset and thus [by this custom of doing penance] the wholesome satisfaction is destroyed,
Notes: None
quae comitatur resipiscentiam,
which accompanies a return to a right understanding,
Notes: The Lexico online dictionary gives this helpful information on the Latin word resipiscentia: “post-classical Latin resipiscentia repentance from classical Latin resipīscent-, resipīscēns, present participle of resipīscere to regain consciousness, to become sane again, to recover one's reason, to come to one's senses again, to see reason”. Compare the following translation of Lactantius: “For he who repents of that which he has done, understands his former error; and on this account the Greeks better and more significantly speak of metanoia, which we may speak of in Latin as a return to a right understanding [resipiscentiam].” (The Works of Lactantius, translated by William Fletcher [Edinburgh: T & T Clark, 1871], 2 Vols., Vol. 1, p. 416.)
ac lachrymis piis que officiis delet,
and puts an end to pious tears [and] ceremonial duties,
Notes: None
& quodammodo pensat delictum,
& which [it is thought] somehow pay for the offense,
Notes: Or, somehow compensates for the wrong. In other words, it is thought by some people that pious tears and obligatory duties pay for the offense, in some measure.
si Graeca vox, non a poena,
but if the Greek word, [is] not derived from punishment,
Notes: None
ut quibusdam videtur, ducta poenitentia,
as it seems to some, [who translate it] penance,
Notes: None
quum probabilius sit ductam a pone tenendo,
whereas more likely it would be derived from comprehending afterwards,
Notes: Or, re-comprehending, reconsidering, rethinking. See E. A. Andrews, A Copious and Critical Latin-English Lexicon (New York: Harper & Brothers Publishers, 1851): the entry for the Latin word teneo, I. A. 1., “comprehend a thing which is palpable or evident” and also entry I. B. 1., “To hold, contain in the mind, to conceive, comprehend, know” (pp. 1528, 1529). The Latin word pone means after, backward, back, behind. The Latin phrase pone tenendo can be literally translated “comprehending afterwards” or in other words, “to understand a thing after it is done”. (Cf. The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, translated from the original Latin, by the Rev. G. W. Williard [Cincinnati: Elm Street Printing Company, 1888], p. 469.)
sed a resipiscendo,
and indeed by coming to one’s senses,
Notes: Or, recovering one’s senses, returning to a right mind, returning to a right understanding. The Latin verb is resipisco which is translated: “to recover one's senses, come to one's self again; to revive, recover” and also: “are returned to your senses, become reasonable” (Charlton T. Lewis, A New Latin Dictionary [New York: 1907], p. 1579). Professor John Hey, in his Lectures in Divinity delivered at the University of Cambridge in the late 18th century, gives the following definition: “resipiscere: from re and sapesco, as it were; to recover one's sense; one's right mind.” In a footnote he goes on to explain that “Resipisco is used, in Suetonius, for recovering from a fainting-fit: resipiscentia was coined, from metanoia, in the time of Lactantius, (Ainsworth); there is no idea of conduct in either resipisco or metanoeo, except as far as reformation may be supposed to follow, of course, from recovering one's right mind, or reforming one's principles [beliefs];—metamelomai, to be uneasy, is only a step toward such change of mind; as has been observed at St. Mary's by Mr. Dixon of Bene’t College.” (John Hey, Lectures in Divinity Delivered at the University of Cambridge [Cambridge: 1822], Vol. 3, p. 459, emphasis his.) Cf. Bede, Commentary on Genesis. See Bede’s comments on Genesis 3:8b where resipiscendo is translated “repentance”: “They hide themselves from the face of God, not in such a way that the inward Judge does not see their conscience, but that they may never see the glory of His face except by repentance.”
mutataque sententia deducitur.
it is described as a change of mind.
Notes: Or, change of opinion, feeling, thought, vote, sentence. Martin Luther also affirmed that the Greek word metanoia means “a change of mind”. In a letter to Staupitz, dated Trinity Sunday, 1518, Luther wrote: “Afterwards, by the favor of the learned, who are so zealously transmitting to us the Greek and Hebrew, I learned that the same word in Greek is metanoia, so that repentance or metanoia is ‘a change of mind.’ This corresponded so aptly with the Pauline Theology, that, in my judgment, scarcely anything can more aptly illustrate Paul.” (Martin Luther, quoted by Henry E. Jacobs, Elements of Religion [Philadelphia: The Board of Publication of the General Council of the Evangelical Lutheran church in North America, 1913], p. 281.)
Nos igitur utrunque vertimus, ut omnibus quantum licet gratificemur.
Therefore we translate both of the two [words], so that I may oblige everyone as much as possible.
Notes: I.e. both words. This seems to be either a reference to metanoeo and poenitentia, or to metanoeo and resipiscendo.
ENDNOTES
1 Curtis Hutson, Repentance: What Does the Bible Teach? (Murfreesboro: Sword of the Lord Publishers, 1986), p. 3.
2 Katherine Little, “Before Martin Luther, there was Erasmus – a Dutch theologian who paved the way for the Protestant Reformation,” The Conversation, October 29, 2019, https://theconversation.com/before-martin-luther-there-was-erasmus-a-dutch-theologian-who-paved-the-way-for-the-protestant-reformation-124861.
BIBLIOGRAPHY
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Desiderius Erasmus
(1466-1536)
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