Glossa Ordinaria Community

Chapter 5
5:1 Whosoever believes that Jesus is aChrist, is bborn of Him. And every one that loves chim which dbegat: eloves him also that was *born of fhim.

 
Whosoever believes. He believes who lives as Christ has commanded, otherwise even the demons believe.
And works before faith are either null or, even if they seem good, they are empty, because they are apart from the way which is Christ. (Bede Expo. On 1 John)

Whosoever believes. He who truly loves God, also loves his brother. For he who loves God the Father, loves God the Son, who was begotten by the Father, and he who loves the Son of God, loves also the sons of God, who are the limbs of that Head. Therefore let us love the sons of God so that we may love the Son of God whose limbs they are, and, by loving the entire Son, let us love the Father. For love joins together the body of Christ, so that there may be one Christ. So he who loves his brother, loves himself. For he is himself one with him. Nor can he who loves the limbs of Christ not love Christ. So he who loves the Son, who is the same as the Father, necessarily loves the Father too. Whosoever believes. And he who truly loves God, loves also his brother. For he who loves God who begot, loves him who was begotten, since he was begotten by him. And who is born? Whosoever believes, etc. And who is it who begot? God the Father. Therefore, he who loves God who begets in faith, loves him who was begotten in faith. And speaking suitably about love, he mentions faith, because if anyone is so hard as to disdain to love a man for the reason that he is a man, because he is in the same exile, he must be reminded to love him for this reason at least, that he is born of God, that he is a sharer of the same grace. But because many love their neighbors on account of consanguinity, or on account of a temporal advantage, he determines who is a true lover of one’s neighbor. (Bede Expo. On 1 John)

a. Messiah.  b. In this faith.  c. God.  d. In faith.  e. Man.  * In faith.   f. God.
 




5:2 aIn this we know that when we love the children of God, we love God, and keep his *commandments.

 
a. He who is rightly proven to love his neighbor is he who also loves God. And so that no one should deceive themselves concerning the love of God, saying in word only that they love God, he adds "and keep his commandments". As a proof of love is the display of work.  *This is my commandment, that you love one another (Jn. 15:12).
 




5:3 For athis is the charity of God that we keep his bcommandments: and his commandments are not heavy.

 
(They) are not heavy. They do not weigh down as a talent of lead, but they lift up, and the keeping of the commandments of God makes men elevated. (Didymus of Alexandria Expo. 1 John)

Are not heavy. For the yoke of God is sweet, and a light burden. For things that are hard and harsh by their nature, the love of God and the hope of the reward makes light. If someone says that they are heavy, he accuses his own weakness, because for the strong man they are light, and in truth they are not heavy, because all that is born of God, overcomes the world (verse 4). He is born of God who loves God and neighbor, and who about God's commandments has so determined, that he would bring them to action. And he overcomes the world, despises the allurements or hostilities of the age, and the very death of the body.
He seeks the things that are above, not those that are on earth. And so that no one should trust that he can overcome the world by his own merit, he adds, "and this is the victory which overcomes the world: our faith" (verse 4). That faith which works through love, and which solicits God's help. (Bede Expo. On 1 John)

a. Through this is proven that the love of God is in us, if we keep his commandments, by loving the sons of God. I say at the same time that we should love God, and perform his commandments, because otherwise there is no love. He that does not love the king's law, does not love the king. Out of love for the King his law ought to be fulfilled.  b. Which ought to be kept willingly, because his commandments are not heavy.


5:4 Because all that is born of God, overcomes the world, aand this is the victory bwhich overcomes the world, our faith.

 
And this is the victory which overcomes the world, our faith. That faith which works through love, and requires the help of God.
a. Demonstratively, he shows faith, as if with his finger, as being firm and permanent.
 







5:5 aWho is he that overcomes the world, but he that believes that Jesus is the Son of God?

 
Who is he that overcomes, etc. He determines the kind of faith that conquers, that is, faith in Christ. As if: Truly by faith he conquers the world, because it is not conquered by something else.

Our faith. Here is the faith that conquers: the one which believes that he was a true man and a true God. (Bede Expo. On 1 John)

a. Who could have contempt for the world except him who believes Jesus to be the Christ who was prophesied, and who joins worthy works to faith?


 


5:6 aThis is he that came by water and blood Jesus Christ: not in water only, but in water and blood. And it is the bSpirit which testifies, that Christ is the truth.

 
This is he that came by water. And because only faith in and confession of the divinity of Christ is not sufficient for salvation and for conquering the world, he adds also about his humanity.

Spirit. That is the human soul which he let out in the passion, the water and blood which flowed from his side, which would not be possible if he did not have the true nature of flesh. But before the passion too, his sweat that became as drops of blood (reference to Lk. 22:44): showed the reality of his flesh. And the fact that as he was already dead, blood and water flowed vigorously from his side against the law of nature was testifying that the body of the Lord would live better after death, and that his death would give us life. As to the fact that his sweat was flowing onto the ground as blood, it indicated that he would wash the Church in the whole world with his blood. (Bede Expo. On 1 John)

a. He who was eternal came for salvation and the remission of sins through the water of baptism and the blood of the passion; not only did he deign to be baptized for our washing, and to consecrate the sacrament of baptism to us, but he also gave his blood for our redemption.  b. And although he suffered as a man, yet the Spirit was seen above him at his baptism in the appearance of a dove; or the spirit, that is every spiritual doctor testifies that Christ is the truth; the true Son of God, not a spectre; a true mediator and reconciliator, free from sin, and having sufficient power to take away the sins of the world.
 





5:7 For there be three which give testimony in heaven, the Father, the Word, and the Holy Ghost, and these three be aone.

 
For there be three. Through this it is apparent that Jesus is truth, true God and true man. Because concerning both we have a sure testimony: concerning his divinity we have testimony through the Father, the Son, and the Holy Spirit; concerning his humanity, through the soul, water, and blood.

The Father gave testimony of his divinity when he said, "This is my beloved Son" (Matt. 3:17). The Son himself gave testimony when he was transfigured on the mount, and showed the power of divinity and the hope of eternal happiness. The Holy Spirit gave testimony when he rested above Jesus at his baptism in the form of a dove, or when he filled the hearts of believers for the calling of the name of Christ.

a. They are testifying about the same thing as one God.
 


5:8 And there be three which give testimony in earth: the Spirit, water, and blood, and these three be one.
5:9 *If we receive the testimony of men, the atestimony of God is greater, because bthis is the ctestimony of God which is greater, that he has testified dof his Son.

 
If we receive the testimony of men. Great is the testimony of the man David which he provides of the Son of God, "The Lord said to my Lord: Sit at my right hand" (Psalms, 109:1). And he even represents the Son speaking, "The Lord has said to me: Thou are my son" (Psalms, 2:7). Great is the testimony of the forerunner, who said, "I have baptized you with water; but he shall baptize you with the Holy Spirit" (Mark 1:. But greater is the testimony of the Father who visibly sent into him the Spirit which he was always full of, as if he said, "If you believe the men foretelling the advent, believe the Father testifying that Christ has now come". (Bede Expo. On 1 John)

*And because we have such certain testimonies, we ought therefore to receive them, because we are accustomed to receiving even the testimonies of men who are able to lie.
a. Which must be better received.           b. Through which I prove.  c. Namely because it is the testimony.   d. This is my beloved Son, in whom I am well pleased (Matt. 3:17).
 





5:10 He that believes in the Son of God, has the testimony of God in himself. aHeb that believes not the Son, makes him a cliar: because he believes not in the dtestimony which God has testified of his Son.

 
He that believes in the Son of God. He understands that the Father says the truth in the testimony of the Son. Who doesn't believe, he says the Father has lied. In vain do the Jews who despise Christ say that they believe in the Father, because they despise Christ.

In the Son. Since the Father testifies about the Son, let us believe in the Son; for he who so believes in the Son that by doing good works he directs his course to the Son himself, has the testimony of God in himself. As if he were saying "God testifies about him too, that, believing in this way, he will be in the number of the sons of God, As his Son himself thus promises, "If any man minister to me, him will my Father honor" (Jn. 12:26). Therefore if you have God as a witness of your faith, how will the infamy or the persecutions of men harm you? "If God be for us, who is against us?" (Rom. 8:31) (Bede Expo. On 1 John)
a. But...  b. He who says that he is not his Son, or that he is less important than the Father.  c. In saying, “I and the Father are one.”   A liar in this.   d. You are my beloved Son, in you I am well pleased. I made it clear in the passion, and I will again make it clear.
 

1:11 saying: That (a)which you see, (b)write in a book, and send to (c)the seven churches which are in Asia, to (d)Ephesus, and (e)Smyrna, and (f)Pergamus, and (g)Thyatira, and (h)Sardis, and (i)Philadelphia, and (j)Laodicea.
a.   Sc. which you already see or are about to see.
b.   I.e. keep it in your mind, or literally.
c.   By the seven, we can signify all churches, or literally.*
d.   I.e. it translates to "my will", "deep fall" or "advice*".
e.   I.e. "canticle".
f.   I.e. "division of the horns".
g.   I.e. "illuminated".
h.   "The beginning of beauty".
i.   "Preserving" or "saving".
j.   I.e. "lovely tribe".
That which you see, write, etc. A common warning is given to John, which advises him to send it in common to the churches of Asia, and by these, all other churches must be understood. This common warning is done to the angel of Ephesus and to all the others. John saw this vision either at the same time and in one look or through various times; the angel could have bestowed either on him1.

1:12 (a)And I (b)turned, (c)to see the voice that spoke with me. (d)And being turned I saw seven (e)candlesticks of gold:
a.   And therefore, because I heard a voice, I turned, etc.*
b.   I.e. I remembered those who were placed under my authority.
c.   I.e. to understand.
d.   And because I turned.
e.   I.e. churches illumined by the wisdom of the divine word.*
[ST. ANSELM OF LEON, PL 162.1505] Candlesticks. It is the churches that are signified because as candlesticks bear light and give it to others, so does the church bear the true light, i.e. Christ, and shows it to others by preaching his brightness. The church is said to be of gold because it is founded on love and wisdom.1
Of gold. As gold tested by fire and stretched by beatings becomes a candlestick, so does the church stretched by tribulations and by the beatings of temptations get completed.2
If it has the voice in mouth and not in work, it is a candlestick indeed, but not one of gold.3

1:13 and (a)in the middle of the seven candlesticks of gold, (b)one like the Son of man, vested in a priestly garment to the feet, and (c)(d)girded about near to the paps with a (e)girdle of gold.
a.   I.e. in public, because God offers himself to all, i.e. he is ready to come to help all.
b.   An angel in the role of Christ, who is no longer the son of man, but like the son of man, because he no longer dies.
c.   This is a sign given to us that we too should keep the thoughts of our hearts under control.*
d.   The head shows in himself what he requires from his people.
e.   The belt of love.*
Like the son of man because he appeared not with sin, but in a likeness of the flesh of sin.
A priestly garment, i.e. the flesh in which he offered himself, and offers himself every day, presenting himself to God the Father. Or the priestly garment is the church in which God is clothed as in a tunic, which is long to the ankles because it will last until the end of the world.
Girded about near to the paps. Daniel saw the same angel in the role of Christ girded1 around the loins in the Old Testament, because there fleshly works are kept under control; here he is girded near to the paps because in the New Testament the thoughts of the heart are also judged.

1:14 And his (a)head and hairs were white, as (b)white (c)wool, and as (d)(e)snow, and his (f)eyes as the flame of fire,
a.   I.e. Christ in whom is all that is necessary for the management of the Church.
b.   Shining with simplicity and innocence.*
c.   I.e. garment against cold, i.e. vices.
d.   Snow is whiter than any creature; by it the purity of immortality is meant.
e.   Immortality with glory is more glorious than any creature.*
f.   I.e. the spiritual ones* in the church, who** must see on either side.
Hairs. I.e. the saints1 made smaller2 and sticking to the head, or his thoughts.
As white wool. Or as white wool is able to take any colors, so are the saints able to take any tribulations. 3
Eyes. I.e. the gifts of the Holy Spirit which belong to Christ who has them and gives them, and to the church which receives them; eyes that illumine and make one burn. Or the eyes are the very spiritual ones in the church, or the divine commandments4.

1:15 (a)and his feet like to latten, (b)as in a burning furnace. And (c)his voice as of many waters.
a.   In another translation there is "latten of Lebanon", by which it is shown that that tribulation will have the most force* in that region where the Lord was crucified.
b.   Not any latten, but...*
c.   I.e. his preaching possesses the force of water because it cleanses. Or the voice which has already been received by many people, which are compared to water because of their abundance. You ought to stand firm all the more. Or the voice giver of many waters, i.e. graces, whence the voice follows.
[ST. ANSELM OF LEON, PL 162.1505]The feet are the last faithful who are to come in the last times, similar to heated latten because as latten is changed into the color of gold by heating, so will those faithful too by the excessive tribulation in the time of Antichrist be changed for the better. Or otherwise: feet, i.e. the last faithful who with many shocks will not retain their first nature, as latten that is often heated and takes a better color.1
Latten is a kind of metal that becomes the more precious the more it is heated, and is said to be seven times as precious as gold. Some, however, say that it is amber.2

1:16 And he had in his right hand seven stars. And (a)(b)(c)from his mouth proceeded a sharp two-edged sword: and (d)his face, as the sun shines in his virtue.
a.   Through the preachers or the Scriptures.*
b.   I.e. from his teaching proceeds preaching, which cuts both fleshly works in the Old Testament and concupiscences in the New.
c.   Whence "it is not you that speak, but the Spirit of your Father that speaks in you" (Matt. 10:20).*
d.   I.e. Those* who are like him will shine, i.e. they will become like him.
Stars. I.e. bishops, who ought to shine upon others by word and by example; who are called stars even if they have sinned, given that they have been ordained; whom he has in his right hand, i.e. in the greater and better gifts, which are signified by the right hand.
As the sun shines in his virtue. I.e. at midday1, or when it shall be fixed forever. Or as Christ himself in his resurrection, who is interpreted as the sun2.

1:17 And (a)when I had seen him, I (b)fell (c)at his feet as (d)dead. And he put (e)his right hand (f)upon me, (g)saying, (h) (i)Fear not. (j)I am the First and the Last,
a.   Because.*
b.   I.e. I threw away the care for humanity.
c.   I.e. to* the likeness of the last faithful.**
d.   Sc. to the world; alive to God. Desiring nothing belonging to the earth.
e.   I.e. his help, the comforting Spirit.
f.   I.e. upon* the strength of humanity**.
g.   Through the preachers or the Scriptures.*
h.   For this reason.*
i.   Sc. to suffer tribulations and even death, because I did not need death for myself since I am the First and the Last.*
j.   Sc. because I am... *
[ST. ANSELM OF LEON, PL 162.1506] At his feet. So that I was ready to suffer as much as the last faithful shall suffer, or ready to imitate his footsteps.1
And when I had seen. Behold, John who seemed to stand while seeing the Lord fell as dead, because the higher every holy man lifts himself to contemplate the divinity, the lower he falls within himself, because, compared to God, his greatness that he has attained is easily disdained. It is because of this that Abraham recognized that he was dust and ashes when he saw the Lord. Similarly Job "With the hearing of the ear, I have heard you, etc." (Job 42:5).2

1:18 and (a)alive, and was (b)(c)dead, (d)and behold I am (e)living forever and ever, (f)and have the keys of death and of hell.
a.   Sc. eternally.
b.   According to the flesh.*
c.   Sc. for you.*
d.   But do not be frightened, because I have manifestly risen, and I shall not die any more.
e.   Sc. eternally alive.*
f.   And I will not let you be tempted above what you can sustain, because I have power over the devil and over his members. The devil is death, because he is the cause of death*; his ministers are hell, in whom he has his place.
He who has the key of a house lets anyone he wishes in and keeps anyone he wishes from entering the house. Therefore he possesses the keys of death and of hell because he frees those he wishes from the damnation of eternal death, and on the other hand he justly lets those he wishes stay in the same danger of damnation.1

1:19 Write therefore the things (a)which you have seen, and (b)that are, and (c)that must be done (d)after these.
a.   Like in the passion and in the resurrection.*
b.   The present tribulations and the present help.
c.   Among the last faithful, by whose example the present faithful should be much encouraged.
d.   Sc. write.*

1:20 (a)The (b)(c)sacrament of the seven stars, which you have seen in my right hand, and the seven candlesticks of gold: (d)the seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches.
a.   You understand "I shall teach you".*
b.   Or "mystery".*
c.   Where one thing is seen and another is understood.
d.   The angel explains and partly reveals the allegory in order to inform us that an explanation must be sought everywhere.

As John plays here the role of the learner, so should we too play the role of John, so that we may learn from him as he learnt from the angel.1

Fortunately an English translation of the Glossa Ordinaira on the book of Revelation is close to being published!  Sarah Van Der Pas has translated the whole gloss on Revelation and is very close to finishing her editing and corrections.  I am posting chapter 1 of that translation so that people can have a sneak preview!

By the way here are some sources to the Gloss on Revelation so that people can translate if they like  https://sites.google.com/site/glossaordinariaproject/home/revelation

I started a translation of the Gloss on Tobit a few years ago but never followed through.  Here is what I worked on http://consolamini.org/2015/05/13/glossa-ordinaria-on-tobit-in-english/

If anyone is interested in doing some translating on some glosses on Tobit then here is a resource from http://glossae.net/en/content/glosa-ordinaria-thobiam

CHAPTER 3
3:1
And the word of the Lord came to Jonah the second time saying:
 
And the word: The command is given, he hears it, he refuses, then he is forced to want, and the second time he carries out the will of the Father:  all of this is connected to Christ and to the "form of a slave" (Phil 2:7).

Not to be said to the prophet, "why have you not done what you were ordered to do?." But the punishment of the shipwreck and his devouring are enough for him to understand the Lord, the liberator, whom he hadn't known to be ordering.
 

3:2
Arise, and go to Nineveh, the great city: and preach in it the preaching that I bid you.
 
Nineveh- that is, the world.
preach- clearly.
that I bid you- I speak not of myself, but of the Son.
 

3:3
And Jonah arose, and went to Nineveh, according to the word of the Lord: now Nineveh was a great city of three days' journey.
 
Jonah- Christ.
arose- from death.  Promptly obeying.
went- through the Apostles.  Commanded.
And Jonah arose: Allegorically. Properly speaking Christ is said to rise from the grave, when He sends the Apostles to preach and to baptize men in the name of the Father and of the Son and of the Holy Spirit.  So there are the three days of journey!  This, however, is to be called the sacrament of human salvation, by way of one day, that is, by his confession of one God, Jonah is fulfilled, that is, Christ is preached among the Apostles, who said: "I am with you til the end of of the age (Mt 28:20)."

now Nineveh was: Nineveh was so large that it could hardly be circled in three day's journey.  But he remembers the command he has been given and the shipwreck and makes the normal journey of three days quickly in one day.  However, there are some people who believe that he simply preached his message in a third of the city, and the rest of his spoken word quickly reached the others.

He does not say, "for three days and three nights" or "a day and a night", but absolutely "three days", and "a day", to show that in the mystery of the Trinity and of the confession of one God there is no darkness.
 

3:4
And Jonah began to enter into the city one day's journey: and he cried and said: Yet forty days and Nineveh shall be destroyed.
 
cried- Christ, standing in the temple, cried out, "If any man thirst, let him come to me and drink (Jn 7:37)."  For every word of Christ is called a cry because He speaks of important things.
forty days: Yet "three days" and Nineveh shall be destroyed according to the Septuagint; whether forty days, or whether it be by three days, the same thing is signified about Christ, because He spent that number of days with His disciples after the resurrection, and then ascended into Heaven, but by the three days, because He rose on the third day. (St. Augustine City of God Bk XLV. 44)

It is not a prophecy emanating from the foreknowledge of God, where all things remain exactly as they are, but it is a threat aimed at correction, announcing a just revenge in accordance with the present sins of the Ninevites.

The number forty is suitable for sinners in their penance and prayer, and works and tears, and petitions and perseverance.  This is the number that both Moses and Elijah, and Christ Himself had fasted.  This led us to prepare a number for our own souls to eat the body of Christ.

Beautiful order.  God commands the prophet, the prophet preaches to the city, first to those who believe, they proclaimed a fast, regardless of age everyone wears sackcloth. The men do not announce the putting on of sackcloth, but only preach fasting. All the same, with reason, those to whom penitence has been proscribed wear sackcloth and fast on an empty stomach, and mourning, and pray to the mighty God.
 

3:5
And the men of Nineveh believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least.
 
men- Those who come from "a perfect man, unto the measure of the age of Christ (Eph 4:13)."
believed- the foreskin believed, but circumcision remained without faith.
fast- Sackcloth and fasting are the weapons of penitence.
the least- Because no one is without sin, not even an infant of one day.
Those who had offended God through their luxury and pomp, or by condemning all that they had themselves previously offended with. First of all, fasting is offered to God in secret, and then sackcloth, which is offered outwardly to men.

Nineveh fell, which was impious, and Nineveh just arose, which was not. Its walls and houses standing, it was ruined in their wicked manners: and though the prophet was saddened that the event did not meet the threats and terrors his prophecy of Nineveh, it nevertheless came as it was predicted in the divine foreknowledge.
men- Those who come from "a perfect man, unto the measure of the age of Christ (Eph 4:13)."
believed- the foreskin believed, but circumcision remained without faith.
fast- Sackcloth and fasting are the weapons of penitence.
the least- Because no one is without sin, not even an infant of one day.

 
3:6
And the word came to the king of Nineveh: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes.
 
of his throne- He humbled himself, laying down the height of power and eloquence.
was clothed- penance for past evils.
ashes- not of unclean opinions, but of words.
And the word came: After the world's weak and ignoble had been chosen, the word of Christ finally reached the philosophers and the powerful, who seemed to rule the world.  First Peter the fisherman enters, then Cyprian, first being idolatrous, and finally believes he became champion of the truth, after hearing the words of Jonah, he calls Carthage to repentance, and publicly proclaims Christ.  Behold, the King of Nineveh arose from his throne, exchanged his purple for sackcloth, his perfumes for mud, and cleanness for uncleanness.  It is very difficult for the powerful in this world to go from eloquence to lowliness and to be converted to Christ.
 

3:7
And he caused it to be proclaimed and published in Nineveh, from the mouth of the king and of his princes, saying: Let neither men nor beasts, oxen, nor sheep taste anything: let them not feed, nor drink water.
 
men- reasonable.
beasts- the foolish.  "Men and beasts You will preserve, O Lord (Ps 35:7)."
oxen- the wise.
sheep- the simple.
And he caused it: Hence the Septuagint, by the order of the king and his nobles, it was announced throughout Nineveh.  And has been proclaimed by the king at Nineveh and from all his ancestors.
 

3:8-9
And let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn everyone from his evil way, and from the iniquity that is in their hands. 3:9 Who can tell if God will turn, and forgive: and will turn away from his fierce anger, and we shall not perish?
 
sackcloth- Mourning cloth, the worry and sadness that are metaphorically by sackcloth.
let them turn- to the Lord.
from his evil way- which of themselves.
their hands- not only in thought but also in their deeds.
will turn- conversion.
and- thus God will forgive.
fierce- which He would almost have begun to unleash His wrath.
perish- I will convert.
Who can tell: Under ambiguity, he says, "they present as a question, in order that doubting their salvation, they may more forcefully do penance, and may better rouse God to mercy."
 

3:10
And God saw their works, that they were turned from their evil way: and God had mercy with regard to the evil which he had said that he would do to them, and he did it not.
 
the evil- affliction.
And God saw: Just as for the Ninivites, every day God threatens destruction to the whole world,  in order that they may do penance.  If they convert, then the Lord will change His sentence, and it will be changed by the conversion of the people.

But God did not hear those words that Israel often promised: "so declare unto us, and we will do it (Jer 42:40),"  but he sees the works. And because He prefers a sinner's repentance rather than his death (Ez 33:11) He willingly changes His sentence because He has seen a change in the works.  Or rather God has continued in His plan, since He originally wanted to have pity. No one in fact who desires to punish, threatens what he will actually do.

CHAPTER 1
1:1
Now the word of the Lord came to Jonah, the son of Amathi, saying:
 
Jonah- Upon which the Spirit of Christ, in the form of a dove, is also grieving for us.
Amathi- Means truth; because God is Truth.
saying- From the Father to the Son.
Now. He connects with a conjunction, namely 'now', to those things which were occupying the mind and spirit of the prophet.

Now. In the manner of a prophet, seeing in the spirit many things about many things, he breaks forth in these words.
 

1:2
Arise and go to Nineveh, the great city, and preach in it: For the wickedness thereof is come up before me.
 
great city. Namely the world, so that the whole world may receive Him whom the Jew disdains. The world which God has made as a beautiful abode for man to serve him in, who because he has wandered from the way in his pride is called back to repentance.

Jonah, whose name means dove, was sent to Nineveh, which is spacious.  The world, through Christ, filled with the Holy Spirit,  which is the artwork of the Creator, whence in the Greek language the world received its name from adornment, for it is called cosmos, therefore it is said, so that "God saw all that he had made, and they were very good (Gen 1:10)."  So how Israel refused to listen, the whole world laid aside their ignorance, therefore, the Son of God came down in humility so that they might ascend into heaven.
With Jonah, according to the figurative interpretation, the figure of Christ is displayed.  It is not necessary that the whole order of its history should be given an allegorical interpretation to Christ.  But let us strive to make those connections, but only understood in a way that is without danger to the interpretation.  For although, as the Apostle asserts, the Sacrament of Christ and the Church has primarily been prefigured beforehand by the first 1parents, though not everything spoken about these very parents can refer to this Sacrament.

is come up. The same is in Genesis, "the cry of Sodom and Gomorrah is multiplied (Gn 18:20). And to Cain, "The voice of thy brother's blood cries out to me from the earth (Gn 4:10)."
 
.

1 This may be a reference to Adam and Eve as the "first parents", in which case premissum can be translated as "prefigured". The union of Adam and Eve functions as a prefiguration of Christ's relation with the Church. It looks like the author is warning the reader that not everything said about Adam and Eve should be interpreted in this light
1:3
And Jonah rose up to flee into Tharsis from the face of the Lord, and he went down to Joppe, and found a ship going to Tharsis: and he paid the fare thereof, and went down into it, to go with them to Tharsis from the face of the Lord,
 
rose up: The prophet knew by a revelation from the Holy Spirit, that the repentance of the people of Nineveh is the destruction of the Jews.  In this situation it is not that he is trying to save Nineveh, but that he did not want to see it destroyed.  He knew Moses had prayed for Israel and they were saved.  He had seen the prophets also be sent to the Jews evoking them to repentance, even Balaam's prophecy of the salvation of the Jews (Num 23:24).   Therefore grieving, being the only person chosen for this job, he was cast to the enemy's city, where they worshiped idols and had contempt of God.  He knew that once the Gentiles believed then the Jews would be blinded.  This time he was afraid of his own preaching, lest it be done in his own time; unless there was a total conversion of the Jews with the Gentiles; for he wished to flee.

According to Josephus, Tharsis is a city in Cilicia; as we read in the book of Chronicles (2 Chron 20:36-37) it is a place of India.  According to the Hebrews Tharsis means more generally 'sea', according to the passage: "by a fierce wind you will break the ships of Tarshish (Ps 47:!"  But this is more pertinent when talking about a fugitive or one who is afraid, that he does not choose carefully where he wants to flee to, but the sea was enough for him.  Or secondly Tharsis means 'the contemplation of joy', the prophet hastens to hurry towards the joy and to rejoice in the pleasure of rest, to give himself completely over of contemplation, in which Joppe is signified, which means 'beautiful.'   For he thinks that it is better to rejoice in beauty and in the variety of knowledge than for an opportunity for the salvation of the Gentiles at the cost of letting his own people die, from whom Christ would have been born according to the flesh.

In the mystical sense,  this can refer to Christ who took upon flesh, fleeing His country, in a certain way, that is from Heaven, He came into Tharsis, that is, in the sea of this world, He cried out: 'Father, if it be possible, let this cup pass from me (Mt 26:39)', lest the multitude of  the Jews be condemned.  He had such love of his country and of the promise of Abraham, that He said to the Father while on the cross, 'Father, forgive them; they know not what they do (Lk 23:24)'.  For in this love which is at the edge of the shore of Judea, which is called 'very beautiful' because since he was in Judea, he did not want to take the bread of sons to give it to dogs.  But because he had come for the flocks of Israel (see Mt 10:6; 15:24) he paid the price to those who transported him. Thus He who at first wants to save his own people, saves the inhabitants from the storms of the sea,  (that is His suffering and the insults of the cross) He submerged into Hell and saves those whom He had seemed to neglect by appearing to be asleep on the boat (see Mt 8:24-25).
 

1:4
But the Lord sent a great wind to the sea: and a great tempest was raised in the sea, and the ship was in danger to be broken.
 
the Lord- Nothing is safe when you oppose God!
great tempest- When everything was previously quiet.
the ship was in danger- Because it has taken on board a dangerous passenger.  Violently crushed by the struggle.
For the flight of the prophet can be signified in the human race, who, forsaking the commands of God, flees from His face and goes out into the world.   But in consequence a storm of wickedness and the shipwreck of the entire world are sent against him, and he is made to pay attention to God and to return to that which he had fled.  From this we can understand that what appears to be advantageous to mankind, turns into their downfall by God's will.   And not only is their aid no use to those whom it is offered to men, but even those who offer it are crushed, because they helped Israel against the will of the Lord (see Is 20:3-6).
 

1:5
And the mariners were afraid, and the men cried to their god: and they cast forth the wares that were in the ship, into the sea, to lighten it of them: and Jonah went down into the inner part of the ship, and fell into a deep sleep.
 
the men cried: They do not know the truth, but they do not forget the providence of God, and with a false religion they know that there is something to pray to. But for Israel, neither prosperity nor wickedness can lead her back to know God. Christ weeps for the people, but He has dry eyes, even though they mourn.

fell into a deep sleep: Some who are confused describe the prophet as secure and tranquil in the interior of the ship, enjoying a peaceful sleep.  Or it can be said that he knows he is a fugitive and a sinner, and all the other men do not know why there is a storm, he himself does not dare to see the waves swelling up against himself. And if he sleeps, this is not necessarily a sign of his security, but of worry, as the apostles gave in to sleep on account of the Lord's suffering (Lk 22:45).

The sleep of the prophet and his terrible torture represents a man who has fallen asleep from the numbness of his wickedness:  not only has he fled from God but moreover he ignores the wrath of God as he is clouded by a sort of madness. He sleeps therefore in a kind of false security and his deep sleep sounds out through his nostrils.
2 'Tropologically' means the allegorial exposition.

2Tropologically. There are many men sailing with Jonah, who each have their own God and hasten towards the 'contemplation of joy'. But when Jonah has been discovered by lot and his death has appeased the all-encompassing storm and made calm the waters, then the one God is revered and spiritual victims are sacrificed, which according to the text were not found when they were amongst the waves.
 
1:6
And the ship master came to him and said to him: Why are you fast asleep? rise up call upon your God, if so be that God will think of us that we may not perish.
 
came to him- It is natural that every man has more confidence in someone other than himself when they feel themselves to be in such danger.
ship master- The one who had to comfort others while troubled by such a great crisis.
Why are you- He reprimanded Jonah for his thoughtless security.
rise up call upon- Jonah shared everyone's danger, and therefore he had to pray along with everyone else.
came to him: But after the captain woke him up, he compelled Jonah to offer prayers to his God right away, not realizing that his flight removed such liberty of approaching God.
 

1:7
And they said everyone to his fellow: Come and let us cast lots, that we may know why this evil is upon us. And they cast lots, and the lot fell upon Jonah.
 
why this evil- That is an affliction.
And they said everyone to his fellow: They had experience of the sea and knew the causes of the storms and winds and the rising waves, but they must never before have found by lot the person to blame for the shipwreck, and through him tried to avoid the danger.

Because Matthias is chosen by lot, and Jonah a fugitive is caught by lot, not working by the virtue of the lot, but by the will of God, who rules the uncertain lots. We should not therefore trust in this example, or use lots, because laws for individuals cannot make a law for all. By the will of God Pharaoh and Nebuchadnezzar learn the future through the discernment of dreams, however dreams should not always be believed.
 

1:8
And they said to him: Tell us for what cause this evil is upon us, what is your business? of what country are you? and are you going? or of what people you are?
 
what is your business- What is your occupation?
of what country- Of what region or what country are your people?
Tell us. They ask about his character, his homeland, his destination, and his city in order to discover the cause of the catastrophe.
 

1:9
And he said to them: I am a Hebrew, and I fear the Lord, and the God of heaven, who made both the sea and the dry land.
 
I am of the Hebrews- One who passes by, like Abraham and the patriarchs, who were strangers of this world.
I fear- That is, I worship Him who you do not know, or I fear as a slave, though I do not love as a son.
the God- Not out to the gods you worship but Him who made all things and in all things He is able.
the sea- that I flee to,
the dry land- that I flee from.
I am a Hebrew: He did not say "I am a Jew," by which name they began to be called when the ten tribes were divided into two, but he said, "I am a Hebrew," which was a general name for both the two and the ten tribes.

When he had told them that he feared the Lord, he also indicated that he had fled from the commands of the Lord Himself and did not do as told.  For this reason the men realized that he is holy, and from a holy nation, and the One that he fled from was great.  They do not intend to hand him over to the sea, yet they cannot hide him.

When he confesses who made the sea and the dry land, why should he think he can escape by way of the sea from the Creator of the sea?
 

1:10
And the men were greatly afraid, and they said to him: Why have you done this? (For the men knew that he fled from the face of the Lord: because he had told them.)
 
they said to him: They reprehend blame,  and as they said beforehand, if this God that you fear is so powerful, then how can you believe that you will be able to escape him? Or questioning, they are wanting to know the cause of his flight; why does he leave the safety of his own land and seek the sea?
 

1:11
And they said to him: What shall we do with you, that the sea may be calm to us? for the sea flowed and swelled.
 
And- By doing so.
for the sea flowed- This is the reason why they were asking these things.
flowed- By the will of God in pursuing the fugitive.
swelled-  To show to the delaying sailors that it would not postpone the vengeance of the Creator.
What shall we do with you: They begged Jonah to give himself up for the sin he has committed, as if to say: You have revealed the cause of this wickedness, now tell us how to stop it.  We understand that the sea swells and God's wrath is against us because we received a fugitive.  But if we kill you, will the punishment be lessened?  But since you are a worshiper of God, command what we are to do, by which we may appease God, so that the sea may cease.
 

1:12
And he said to them: take me up, and cast me into the sea, and the sea shall be calm to you: for I know for my sake this great tempest is upon you.
 
Take me- The storm seeks me, therefore seize me so that my death might let you live.
for I know- And I am not unaware that this is my punishment, this confusion of the elements, and since I will have felt the full effect of the storm you will be in calm seas again.
upon you- Which has received me.
And he said to them. The fugitive does not hide or deny his guilt, but having confessed his guilt he accepts his punishment willingly. He would rather die alone so that the other sailors do not perish on account of him, and so that he does not add to the sin with others dying.  At the same time when he sees the sailors saved and converted, he learns that a large number of Nineveh can be saved by a similar confession.

Allegorically. These winds and waves refer to Christ and to the Church in peril, or even to Christ awaking the Apostles, who, deserting Him in the Passion, in a certain way cast Him into the waves.  And it is as if Christ says, because the world sees me sailing with you, to the 'contemplation of joy,'  that where I am, there you may be also (Jn 14:3).  For that reason death rages and longs to devour me; death does not know that just as the fish is captured by the fish-hook, so death will die by my death.  Take me up and cast me into the sea.  The storm rages against you because of me.  I will not restrain your execution, but receive it with open arms from others, unless love is in danger.
 

1:13
And the men rowed hard to return the land, but they were not able: because the sea tossed and swelled upon them.
 
the men rowed. The prophet has pronounced the sentence against himself; but the sailors do not dare touch him because they have learned that he is a follower of God.  They labored to return to the land, preferring to die than kill.   If the sailors rowed to regain the land, it was because they were thinking that the ship was able to save them from danger, apart from the mystery of him who was to suffer, whereas the sinking of Jonah would be the relief of the ship.
 
 
1:14
And they cried to the Lord, and said: We beseech you, O Lord let us not perish for this man's life, and lay not upon us innocent blood: for you, oh Lord, have done as it pleased you.
 
We beseech- The sailors' faith is strong: they are all in danger of losing their lives, and yet pray for the lives of another. They know well that spiritual death is worse than natural death of the body.
And they cried. They call God to witness that whatever they do should not be reckoned against them.  It is as if they said, "We do not wish, Lord, to destroy your prophet, but he himself has proclaimed your wrath, and the storm shows us that you have done what you wished."  The speech of the sailors seems to be the confession of Pilate, who, taking the water, washed his hands and said, "I am innocent of the blood of this just man (Mt 27:24)."  The Gentiles do not want Christ to die, and affirm that He is innocent.  And the Jews say, "His blood be upon us and upon our children (Mt 27:25)."

And when we welcomed the passenger, the sea swelled, which tells what we must do, and revealed what is the effect of your will. In this way the Savior speaks in the Psalm, "O Lord, I wanted to do your will (Ps 39:9)."

Before the suffering of Christ, the errors that are contrary  to the various teachings of the Church, the ship, that is, all human kind was in danger.  But, after the passion of Christ there is the calm of faith, the peace of the world, conversion to God, and all things were secure.  So we will see how after Jonah has been thrown overboard the sea ceases from its raging.
 

1:15-16
And they took Jonah, and cast him into the sea, and the sea ceased from raging.  And the men feared the Lord exceedingly, and sacrificed victims to the Lord, and made vows.
 
they took Jonah- Now by seizing him, but they were carrying him with respect and honor.
Jonah- Christ
cast him- Without him struggling against the will of God, but rather he went willingly.
the men feared the Lord- From all their spirit, and all their heart, and all their power.
the men feared. Before the Passion, the men cried to their gods (Jonah 1:5); after the Passion, they feared God with great fear.  Moreover, they sacrificed victims, which reading literally they did not do in the midst of the waves, but spiritual victims.  They vowed that they would never depart from God any longer, they recognized from the disappearing storm that what the prophet had spoken was true.

Thanks to Christof Rolker, there are a few glosses of the Gloss on Genesis available here https://sites.google.com/site/glossaordinariaproject/home/genesis/translation-by-christof-rolker

If anyone wants to take a crack at some glosses in Genesis then here are some materials to choose from https://sites.google.com/site/glossaordinariaproject/home/genesis